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The Itinerary of Archibishop Baldwin through Wales

by Giraldus Cambrensis

December, 1997  [Etext #1148]


The Project Gutenberg Etext of Baldwin's Itinerary Through Wales
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This etext was prepared by David Price
ccx074@coventry.ac.uk, from the 1912 J. M. Dent edition.





The Itinerary of Archbishop Baldwin through Wales




INTRODUCTION



Gerald the Welshman - Giraldus Cambrensis - was born, probably in
1147, at Manorbier Castle in the county of Pembroke.  His father was
a Norman noble, William de Barri, who took his name from the little
island of Barry off the coast of Glamorgan.  His mother, Angharad,
was the daughter of Gerald de Windsor {1} by his wife, the famous
Princess Nesta, the "Helen of Wales," and the daughter of Rhys ap
Tewdwr Mawr, the last independent Prince of South Wales.

Gerald was therefore born to romance and adventure.  He was reared
in the traditions of the House of Dinevor.  He heard the brilliant
and pitiful stories of Rhys ap Tewdwr, who, after having lost and
won South Wales, died on the stricken field fighting against the
Normans, an old man of over fourscore years; and of his gallant son,
Prince Rhys, who, after wrenching his patrimony from the invaders,
died of a broken heart a few months after his wife, the Princess
Gwenllian, had fallen in a skirmish at Kidwelly.  No doubt he heard,
though he makes but sparing allusion to them, of the loves and
adventures of his grandmother, the Princess Nesta, the daughter and
sister of a prince, the wife of an adventurer, the concubine of a
king, and the paramour of every daring lover - a Welshwoman whose
passions embroiled all Wales, and England too, in war, and the
mother of heroes - Fitz-Geralds, Fitz-Stephens, and Fitz-Henries,
and others - who, regardless of their mother's eccentricity in the
choice of their fathers, united like brothers in the most
adventurous undertaking of that age, the Conquest of Ireland.

Though his mother was half Saxon and his father probably fully
Norman, Gerald, with a true instinct, described himself as a
"Welshman."  His frank vanity, so naive as to be void of offence,
his easy acceptance of everything which Providence had bestowed on
him, his incorrigible belief that all the world took as much
interest in himself and all that appealed to him as he did himself,
the readiness with which he adapted himself to all sorts of men and
of circumstances, his credulity in matters of faith and his shrewd
common sense in things of the world, his wit and lively fancy, his
eloquence of tongue and pen, his acute rather than accurate
observation, his scholarship elegant rather than profound, are all
characteristic of a certain lovable type of South Walian.  He was
not blind to the defects of his countrymen any more than to others
of his contemporaries, but the Welsh he chastised as one who loved
them.  His praise followed ever close upon the heels of his
criticism.  There was none of the rancour in his references to Wales
which defaces his account of contemporary Ireland.  He was
acquainted with Welsh, though he does not seem to have preached it,
and another archdeacon acted as the interpreter of Archbishop
Baldwin's Crusade sermon in Anglesea.  But he could appreciate the
charm of the Cynghanedd, the alliterative assonance which is still
the most distinctive feature of Welsh poetry.  He cannot conceal his
sympathy with the imperishable determination of his countrymen to
keep alive the language which is their differentia among the nations
of the world.  It is manifest in the story which he relates at the
end of his "Description of Wales."  Henry II. asked an old Welshman
of Pencader in Carmarthenshire if the Welsh could resist his might.
"This nation, O King," was the reply, "may often be weakened and in
great part destroyed by the power of yourself and of others, but
many a time, as it deserves, it will rise triumphant.  But never
will it be destroyed by the wrath of man, unless the wrath of God be
added.  Nor do I think that any other nation than this of Wales, or
any other tongue, whatever may hereafter come to pass, shall on the
day of the great reckoning before the Most High Judge, answer for
this corner of the earth."  Prone to discuss with his "Britannic
frankness" the faults of his countrymen, he cannot bear that any one
else should do so.  In the "Description of Wales" he breaks off in
the middle of a most unflattering passage concerning the character
of the Welsh people to lecture Gildas for having abused his own
countrymen.  In the preface to his "Instruction of Princes," he
makes a bitter reference to the prejudice of the English Court
against everything Welsh - "Can any good thing come from Wales?"
His fierce Welshmanship is perhaps responsible for the unsympathetic
treatment which he has usually received at the hands of English
historians.  Even to one of the writers of Dr. Traill's "Social
England," Gerald was little more than "a strong and passionate
Welshman."

Sometimes it was his pleasure to pose as a citizen of the world.  He
loved Paris, the centre of learning, where he studied as a youth,
and where he lectured in his early manhood.  He paid four long
visits to Rome.  He was Court chaplain to Henry II.  He accompanied
the king on his expeditions to France, and Prince John to Ireland.
He retired, when old age grew upon him, to the scholarly seclusion
of Lincoln, far from his native land.  He was the friend and
companion of princes and kings, of scholars and prelates everywhere
in England, in France, and in Italy.  And yet there was no place in
the world so dear to him as Manorbier.  Who can read his vivid
description of the old castle by the sea - its ramparts blown upon
by the winds that swept over the Irish Sea, its fishponds, its
garden, and its lofty nut trees - without feeling that here, after
all, was the home of Gerald de Barri?  "As Demetia," he said in his
"Itinerary," "with its seven cantreds is the fairest of all the
lands of Wales, as Pembroke is the fairest part of Demetia, and this
spot the fairest of Pembroke, it follows that Manorbier is the
sweetest spot in Wales."  He has left us a charming account of his
boyhood, playing with his brothers on the sands, they building
castles and he cathedrals, he earning the title of "boy bishop" by
preaching while they engaged in boyish sport.  On his last recorded
visit to Wales, a broken man, hunted like a criminal by the king,
and deserted by the ingrate canons of St. David's, he retired for a
brief respite from strife to the sweet peace of Manorbier.  It is
not known where he died, but it is permissible to hope that he
breathed his last in the old home which he never forgot or ceased to
love.

He mentions that the Welsh loved high descent and carried their
pedigree about with them.  In this respect also Gerald was Welsh to
the core.  He is never more pleased than when he alludes to his
relationship with the Princes of Wales, or the Geraldines, or
Cadwallon ap Madoc of Powis.  He hints, not obscurely, that the real
reason why he was passed over for the Bishopric of St. David's in
1186 was that Henry II. feared his natio et cognatio, his nation and
his family.  He becomes almost dithyrambic in extolling the deeds of
his kinsmen in Ireland.  "Who are they who penetrated into the
fastnesses of the enemy?  The Geraldines.  Who are they who hold the
country in submission?  The Geraldines.  Who are they whom the
foemen dread?  The Geraldines.  Who are they whom envy would
disparage?  The Geraldines.  Yet fight on, my gallant kinsmen,


" Felices facti si quid mea carmina possuit."


Gerald was satisfied, not only with his birthplace and lineage, but
with everything that was his.  He makes complacent references to his
good looks, which he had inherited from Princess Nesta.  "Is it
possible so fair a youth can die?" asked Bishop, afterwards
Archbishop, Baldwin, when he saw him in his student days. {2}  Even
in his letters to Pope Innocent he could not refrain from repeating
a compliment paid to him on his good looks by Matilda of St. Valery,
the wife of his neighbour at Brecon, William de Braose.  He praises
his own unparalleled generosity in entertaining the poor, the
doctors, and the townsfolk of Oxford to banquets on three successive
days when he read his "Topography of Ireland" before that
university.  As for his learning he records that when his tutors at
Paris wished to point out a model scholar they mentioned Giraldus
Cambrensis.  He is confident that though his works, being all
written in Latin, have not attained any great contemporary
popularity, they will make his name and fame secure for ever.  The
most precious gift he could give to Pope Innocent III., when he was
anxious to win his favour, was six volumes of his own works; and
when good old Archbishop Baldwin came to preach the Crusade in
Wales, Gerald could think of no better present to help beguile the
tedium of the journey than his own "Topography of Ireland."  He is
equally pleased with his own eloquence.  When the archbishop had
preached, with no effect, for an hour, and exclaimed what a
hardhearted people it was, Gerald moved them almost instantly to
tears.  He records also that John Spang, the Lord Rhys's fool, said
to his master at Cardigan, after Gerald had been preaching the
Crusade, "You owe a great debt, O Rhys, to your kinsman, the
archdeacon, who has taken a hundred or so of your men to serve the
Lord; for if he had only spoken in Welsh, you would not have had a
soul left."  His works are full of appreciations of Gerald's
reforming zeal, his administrative energy, his unostentatious and
scholarly life.

Professor Freeman in his "Norman Conquest" described Gerald as "the
father of comparative philology," and in the preface to his edition
of the last volume of Gerald's works in the Rolls Series, he calls
him "one of the most learned men of a learned age," "the universal
scholar."  His range of subjects is indeed marvellous even for an
age when to be a "universal scholar" was not so hopeless of
attainment as it has since become.  Professor Brewer, his earliest
editor in the Rolls Series, is struck by the same characteristic.
"Geography, history, ethics, divinity, canon law, biography, natural
history, epistolary correspondence, and poetry employed his pen by
turns, and in all these departments of literature he has left
memorials of his ability."  Without being Ciceronian, his Latin was
far better than that of his contemporaries.  He was steeped in the
classics, and he had, as Professor Freeman remarks, "mastered more
languages than most men of his time, and had looked at them with an
approach to a scientific view which still fewer men of his time
shared with him."  He quotes Welsh, English, Irish, French, German,
Hebrew, Latin, and Greek, and with four or five of these languages
at least he had an intimate, scholarly acquaintance.  His judgment
of men and things may not always have been sound, but he was a
shrewd observer of contemporary events.  "The cleverest critic of
the life of his time" is the verdict of Mr. Reginald Poole. {3}  He
changed his opinions often:  he was never ashamed of being
inconsistent.  In early life he was, perhaps naturally, an admirer
of the Angevin dynasty; he lived to draw the most terrible picture
extant of their lives and characters.  During his lifetime he never
ceased to inveigh against Archbishop Hubert Walter; after his death
he repented and recanted.  His invective was sometimes coarse, and
his abuse was always virulent.  He was not over-scrupulous in his
methods of controversy; but no one can rise from a reading of his
works without a feeling of liking for the vivacious, cultured,
impulsive, humorous, irrepressible Welshman.  Certainly no Welshman
can regard the man who wrote so lovingly of his native land, and who
championed her cause so valiantly, except with real gratitude and
affection.

But though it is as a writer of books that Gerald has become famous,
he was a man of action, who would have left, had Fate been kinder,
an enduring mark on the history of his own time, and would certainly
have changed the whole current of Welsh religious life.  As a
descendant of the Welsh princes, he took himself seriously as a
Welsh patriot.  Destined almost from his cradle, both by the bent of
his mind and the inclination of his father, to don "the habit of
religion," he could not join Prince Rhys or Prince Llewelyn in their
struggle for the political independence of Wales.  His ambition was
to become Bishop of St. David's, and then to restore the Welsh
Church to her old position of independence of the metropolitan
authority of Canterbury.  He detested the practice of promoting
Normans to Welsh sees, and of excluding Welshmen from high positions
in their own country.  "Because I am a Welshman, am I to be debarred
from all preferment in Wales?" he indignantly writes to the Pope.
Circumstances at first seemed to favour his ambition.  His uncle,
David Fitz-Gerald, sat in the seat of St. David's.  When the young
scholar returned from Paris in 1172, he found the path of promotion
easy.  After the manner of that age - which Gerald lived to denounce
- he soon became a pluralist.  He held the livings of Llanwnda,
Tenby, and Angle, and afterwards the prebend of Mathry, in
Pembrokeshire, and the living of Chesterton in Oxfordshire.  He was
also prebendary of Hereford, canon of St. David's, and in 1175, when
only twenty-eight years of age, he became Archdeacon of Brecon.  In
the following year Bishop David died, and Gerald, together with the
other archdeacons of the diocese, was nominated by the chapter for
the king's choice.  But the chapter had been premature, urged, no
doubt, by the impetuous young Archdeacon of Brecon.  They had not
waited for the king's consent to the nomination.  The king saw that
his settled policy in Wales would be overturned if Gerald became
Bishop of St. David's.  Gerald's cousin, the Lord Rhys, had been
appointed the king's justiciar in South Wales.  The power of the
Lord Marches was to be kept in check by a quasi-alliance between the
Welsh prince and his over-lord.  The election of Gerald to the
greatest see in Wales would upset the balance of power.  David Fitz-
Gerald, good easy man (vir sua sorte contentus is Gerald's
description of him), the king could tolerate, but he could not
contemplate without uneasiness the combination of spiritual and
political power in South Wales in the hands of two able, ambitious,
and energetic kinsmen, such as he knew Gerald and the Lord Rhys to
be.  Gerald had made no secret of his admiration for the martyred
St. Thomas e Becket.  He fashioned himself upon him as Becket did on
Anselm.  The part which Becket played in England he would like to
play in Wales.  But the sovereign who had destroyed Becket was not
to be frightened by the canons of St. David's and the Archdeacon of
Brecon.  He summoned the chapter to Westminster, and compelled them
in his presence to elect Peter de Leia, the Prior of Wenlock, who
erected for himself an imperishable monument in the noble cathedral
which looks as if it had sprung up from the rocks which guard the
city of Dewi Sant from the inrush of the western sea.

It is needless to recount the many activities in which Gerald
engaged during the next twenty-two years.  They have been recounted
with humorous and affectionate appreciation by Dr. Henry Owen in his
monograph on "Gerald the Welshman," a little masterpiece of
biography which deserves to be better known. {4}  In 1183 Gerald was
employed by the astute king to settle terms between him and the
rebellious Lord Rhys.  Nominally as a reward for his successful
diplomacy, but probably in order to keep so dangerous a character
away from the turbulent land of Wales, Gerald was in the following
year made a Court chaplain.  In 1185 he was commissioned by the king
to accompany Prince John, then a lad of eighteen, who had lately
been created "Lord of Ireland," to the city of Dublin.  There he
abode for two years, collecting materials for his two first books,
the "Topography" and the "Conquest of Ireland."  In 1188 he
accompanied Archbishop Baldwin through Wales to preach the Third
Crusade - not the first or the last inconsistency of which the
champion of the independence of the Welsh Church was guilty.  His
"Itinerary through Wales" is the record of the expedition.  King
Richard offered him the Bishopric of Bangor, and John, in his
brother's absence, offered him that of Llandaff.  But his heart was
set on St. David's.  In 1198 his great chance came to him.  At last,
after twenty-two years of misrule, Peter de Leia was dead, and
Gerald seemed certain of attaining his heart's desire.  Once again
the chapter nominated Gerald; once more the royal authority was
exerted, this time by Archbishop Hubert, the justiciar in the king's
absence, to defeat the ambitious Welshman.  The chapter decided to
send a deputation to King Richard in Normandy.  The deputation
arrived at Chinon to find Coeur-de-Lion dead; but John was anxious
to make friends everywhere, in order to secure himself on his
uncertain throne.  He received the deputation graciously, he spoke
in praise of Gerald, and he agreed to accept the nomination.  But
after his return to England John changed his mind.  He found that no
danger threatened him in his island kingdom, and he saw the wisdom
of the justiciar's policy.  Gerald hurried to see him, but John
point blank refused publicly to ratify his consent to the nomination
which he had already given in private.  Then commenced the historic
fight for St. David's which, in view of the still active "Church
question" in Wales, is even now invested with a living interest and
significance.  Gerald contended that the Welsh Church was
independent of Canterbury, and that it was only recently, since the
Norman Conquest, that she had been deprived of her freedom.  His
opponents relied on political, rather than historical,
considerations to defeat this bold claim.  King Henry, when a
deputation from the chapter in 1175 appeared before the great
council in London and had urged the metropolitan claims of St.
David's upon the Cardinal Legate, exclaimed that he had no intention
of giving this head to rebellion in Wales.  Archbishop Hubert, more
of a statesman than an ecclesiastic, based his opposition on similar
grounds.  He explained his reasons bluntly to the Pope.  "Unless the
barbarity of this fierce and lawless people can be restrained by
ecclesiastical censures through the see of Canterbury, to which
province they are subject by law, they will be for ever rising in
arms against the king, to the disquiet of the whole realm of
England."  Gerald's answer to this was complete, except from the
point of view of political expediency.  "What can be more unjust
than that this people of ancient faith, because they answer force by
force in defence of their lives, their lands, and their liberties,
should be forthwith separated from the body corporate of
Christendom, and delivered over to Satan?"

The story of the long fight between Gerald on the one hand and the
whole forces of secular and ecclesiastical authority on the other
cannot be told here.  Three times did he visit Rome to prosecute his
appeal - alone against the world.  He had to journey through
districts disturbed by wars, infested with the king's men or the
king's enemies, all of whom regarded Gerald with hostility.  He was
taken and thrown into prison as King John's subject in one town, he
was detained by importunate creditors in another, and at Rome he was
betrayed by a countryman whom he had befriended.  He himself has
told us


Of the most disastrous chances
Of moving accidents by flood and field,


which made a journey from St. David's to Rome a more perilous
adventure in those unquiet days than an expedition "through darkest
Africa" is in ours.  At last the very Chapter of St. David's, for
whose ancient rights he was contending, basely deserted him.  "The
laity of Wales stood by me," so he wrote in later days, "but of the
clergy whose battle I was fighting scarce one."  Pope Innocent III.
was far too wary a politician to favour the claims of a small and
distracted nation, already half-subjugated, against the king of a
rich and powerful country.  He flattered our poor Gerald, he
delighted in his company, he accepted, and perhaps even read, his
books.  But in the end, after five years' incessant fighting, the
decision went against him, and the English king's nominee has ever
since sat on the throne of St. David's.  "Many and great wars," said
Gwenwynwyn, the Prince of Powis, "have we Welshmen waged with
England, but none so great and fierce as his who fought the king and
the archbishop, and withstood the might of the whole clergy and
people of England, for the honour of Wales."

Short was the memory and scant the gratitude of his countrymen.
When in 1214 another vacancy occurred at a time when King John was
at variance with his barons and his prelates, the Chapter of St.
David's nominated, not Gerald, their old champion, but Iorwerth, the
Abbot of Talley, from whose reforming zeal they had nothing to fear.
This last prick of Fortune's sword pierced Gerald to the quick.  He
had for years been gradually withdrawing from an active life.  He
had resigned his archdeaconry and his prebend stall, he had made a
fourth pilgrimage, this time for his soul's sake, to Rome, he had
retired to a quiet pursuit of letters probably at Lincoln, and
henceforward, till his death about the year 1223, he devoted himself
to revising and embellishing his old works, and completing his
literary labours.  By his fight for St. David's he had endeared
himself to the laity of his country for all time.  The saying of
Llewelyn the Great was prophetic.  "So long as Wales shall stand by
the writings of the chroniclers and by the songs of the bards shall
his noble deed be praised throughout all time."  The prophecy has
not yet been verified.  Welsh chroniclers have made but scanty
references to Gerald; no bard has ever yet sung an Awdl or a
Pryddest in honour of him who fought for the "honour of Wales."  His
countrymen have forgotten Gerald the Welshman.  It has been left to
Sir Richard Colt Hoare, Foster, Professor Brewer, Dimmock, and
Professor Freeman to edit his works.  Only two of his countrymen
have attempted to rescue one of the greatest of Welshmen from an
undeserved oblivion.  In 1585, when the Renaissance of Letters had
begun to rouse the dormant powers of the Cymry, Dr. David Powel
edited in Latin a garbled version of the "Itinerary" and
"Description of Wales," and gave a short and inaccurate account of
Gerald's life.  In 1889 Dr. Henry Owen published, "at his own proper
charges," the first adequate account by a Welshman of the life and
labours of Giraldus Cambrensis.  When his monument is erected in the
cathedral which was built by his hated rival, the epitaph which he
composed for himself may well be inscribed upon it -


Cambria Giraldus genuit, sic Cambria mentem
Erudiit, cineres cui lapis iste tegit.


And by that time perhaps some competent scholar will have translated
some at least of Gerald's works into the language best understood by
the people of Wales.

It would be impossible to exaggerate the enormous services which
three great Welshmen of the twelfth century rendered to England and
to the world - such services as we may securely hope will be
emulated by Welshmen of the next generation, now that we have lived
to witness what Mr. Theodore Watts-Dunton has called "the great
recrudescence of Cymric energy." {5}  The romantic literature of
England owes its origin to Geoffrey of Monmouth; {6} Sir Galahad,
the stainless knight, the mirror of Christian chivalry, as well as
the nobler portions of the Arthurian romance, were the creation of
Walter Map, the friend and "gossip" of Gerald; {7} and John Richard
Green has truly called Gerald himself "the father of popular
literature." {8}  He began to write when he was only twenty; he
continued to write till he was past the allotted span of life.  He
is the most "modern" as well as the most voluminous of all the
mediaeval writers.  Of all English writers, Miss Kate Norgate {9}
has perhaps most justly estimated the real place of Gerald in
English letters.  "Gerald's wide range of subjects," she says, "is
only less remarkable than the ease and freedom with which he treats
them.  Whatever he touches - history, archaeology, geography,
natural science, politics, the social life and thought of the day,
the physical peculiarities of Ireland and the manners and customs of
its people, the picturesque scenery and traditions of his own native
land, the scandals of the court and the cloister, the petty struggle
for the primacy of Wales, and the great tragedy of the fall of the
Angevin Empire - is all alike dealt with in the bold, dashing,
offhand style of a modern newspaper or magazine article.  His first
important work, the 'Topography of Ireland,' is, with due allowance
for the difference between the tastes of the twelfth century and
those of the nineteenth, just such a series of sketches as a special
correspondent in our own day might send from some newly-colonised
island in the Pacific to satisfy or whet the curiosity of his
readers at home."  The description aptly applies to all that Gerald
wrote.  If not a historian, he was at least a great journalist.  His
descriptions of Ireland have been subjected to much hostile
criticism from the day they were written to our own times.  They
were assailed at the time, as Gerald himself tells us, for their
unconventionality, for their departure from established custom, for
the freedom and colloquialism of their style, for the audacity of
their stories, and for the writer's daring in venturing to treat the
manners and customs of a barbarous country as worthy the attention
of the learned and the labours of the historian.  Irish scholars,
from the days of Dr. John Lynch, who published his "Cambrensis
Eversus" in 1622, have unanimously denounced the work of the
sensational journalist, born out of due time.  His Irish books are
confessedly partisan; the "Conquest of Ireland" was expressly
designed as an eulogy of "the men of St. David's," the writer's own
kinsmen.  But in spite of partisanship and prejudice, they must be
regarded as a serious and valuable addition to our knowledge of the
state of Ireland at the latter end of the twelfth century.  Indeed,
Professor Brewer does not hesitate to say that "to his industry we
are exclusively indebted for all that is known of the state of
Ireland during the whole of the Middle Ages," and as to the
"Topography," Gerald "must take rank with the first who descried the
value and in some respects the limits of descriptive geography."

When he came to deal with the affairs of state on a larger stage,
his methods were still that of the modern journalist.  He was always
an impressionist, a writer of personal sketches.  His character
sketches of the Plantagenet princes - of King Henry with his large
round head and fat round belly, his fierce eyes, his tigerish
temper, his learning, his licentiousness, his duplicity, and of
Eleanor of Aquitaine, his vixenish and revengeful wife, the
murderess of "Fair Rosamond" (who must have been known to Gerald,
being the daughter of Walter of Clifford-on-the-Wye), and of the
fierce brood that they reared - are of extraordinary interest.  His
impressions of the men and events of his time, his fund of anecdotes
and bon mots, his references to trivial matters, which more
dignified writers would never deign to mention, his sprightly and
sometimes malicious gossip, invest his period with a reality which
the greatest of fiction-writers has failed to rival.  Gerald lived
in the days of chivalry, days which have been crowned with a halo of
deathless romance by the author of "Ivanhoe" and the "Talisman."  He
knew and was intimate with all the great actors of the time.  He had
lived in the Paris of St. Louis and Philip Augustus, and was never
tired of exalting the House of Capet over the tyrannical and
bloodthirsty House of Anjou.  He had no love of England, for her
Plantagenet kings or her Saxon serfs.  During the French invasion in
the time of King John his sympathies were openly with the Dauphin as
against the "brood of vipers," who were equally alien to English
soil.  For the Saxon, indeed, he felt the twofold hatred of Welshman
and Norman.  One of his opponents is denounced to the Pope as an
"untriwe Sax," and the Saxons are described as the slaves of the
Normans, the mere hewers of wood and drawers of water for their
conquerors.  He met Innocent III., the greatest of Popes, in
familiar converse, he jested and gossiped with him in slippered
ease, he made him laugh at his endless stories of the glory of
Wales, the iniquities of the Angevins, and the bad Latin of
Archbishop Walter.  He knew Richard Coeur-de-Lion, the flower of
chivalry, and saw him as he was and "not through a glass darkly."
He knew John, the cleverest and basest of his house.  He knew and
loved Stephen Langton, the precursor of a long line of statesmen who
have made English liberty broad - based upon the people's will.  He
was a friend of St. Hugh of Lincoln, the sweetest and purest spirit
in the Anglican Church of the Middle Ages, the one man who could
disarm the wrath of the fierce king with a smile; and he was the
friend and patron of Robert Grosstete, afterwards the great Bishop
of Lincoln.  He lived much in company with Ranulph de Glanville, the
first English jurist, and he has "Boswellised" some of his
conversations with him.  He was intimate with Archbishop Baldwin,
the saintly prelate who laid down his life in the Third Crusade on
the burning plains of Palestine, heart-broken at the unbridled
wickedness of the soldiers of the Cross.  He was the near kinsman
and confidant of the Cambro-Normans, who, landing in Leinster in
1165, effected what may be described as the first conquest of
Ireland.  There was scarcely a man of note in his day whom he had
not seen and conversed with, or of whom he does not relate some
piquant story.  He had travelled much, and had observed closely.
Probably the most valuable of all his works, from the strictly
historical point of view, are the "Itinerary" and "Description of
Wales," which are reprinted in the present volume. {10}  Here he is
impartial in his evidence, and judicial in his decisions.  If he
errs at all, it is not through racial prejudice.  "I am sprung," he
once told the Pope in a letter, "from the princes of Wales and from
the barons of the Marches, and when I see injustice in either race,
I hate it."

The text is that of Sir Richard Colt Hoare, who published an English
translation, chiefly from the texts of Camden and Wharton, in 1806.
The valuable historical notes have been curtailed, as being too
elaborate for such a volume as this, and a few notes have been added
by the present editor.  These will be found within brackets.
Hoare's translation, and also translations (edited by Mr. Foster) of
the Irish books have been published in Bohn's Antiquarian Library.

The first of the seven volumes of the Latin text of Gerald,
published in the Rolls Series, appeared in 1861.  The first four
volumes were edited by Professor Brewer; the next two by Mr.
Dimmock; and the seventh by Professor Freeman.

W. LLEWELYN WILLIAMS.  January 1908.


The following is a list of the more important of the works of
Gerald:-

Topographia Hibernica, Expugnatio Hibernica, Itinerarium Kambriae,
Descriptio Kambriae, Gemma Ecclesiastica, Libellus Invectionum, De
Rebus a se Gestis, Dialogus de jure et statu Menevensis Ecclesiae,
De Instructione Principum, De Legendis Sanctorum, Symbolum
Electorum.



FIRST PREFACE - TO STEPHEN LANGTON, ARCHBISHOP OF CANTERBURY



As the times are affected by the changes of circumstances, so are
the minds of men influenced by different manners and customs.  The
satirist [Persius] exclaims,


"Mille hominum species et mentis discolor usus;
Velle suum cuique est, nec voto vivitur uno."

"Nature is ever various in her name;
Each has a different will, and few the same."


The comic poet also says, "Quot capita tot sententiae, suus cuique
mos est."  "As many men, so many minds, each has his way."  Young
soldiers exult in war, and pleaders delight in the gown; others
aspire after riches, and think them the supreme good.  Some approve
Galen, some Justinian.  Those who are desirous of honours follow the
court, and from their ambitious pursuits meet with more
mortification than satisfaction.  Some, indeed, but very few, take
pleasure in the liberal arts, amongst whom we cannot but admire
logicians, who, when they have made only a trifling progress, are as
much enchanted with the images of Dialectics, as if they were
listening to the songs of the Syrens.

But among so many species of men, where are to be found divine
poets?  Where the noble assertors of morals?  Where the masters of
the Latin tongue?  Who in the present times displays lettered
eloquence, either in history or poetry?  Who, I say, in our own age,
either builds a system of ethics, or consigns illustrious actions to
immortality?  Literary fame, which used to be placed in the highest
rank, is now, because of the depravity of the times, tending to ruin
and degraded to the lowest, so that persons attached to study are at
present not only not imitated nor venerated, but even detested.
"Happy indeed would be the arts," observes Fabius, "if artists alone
judged of the arts;" but, as Sydonius says, "it is a fixed principle
in the human mind, that they who are ignorant of the arts despise
the artist."

But to revert to our subject.  Which, I ask, have rendered more
service to the world, the arms of Marius or the verses of Virgil?
The sword of Marius has rusted, while the fame of him who wrote the
AEneid is immortal; and although in his time letters were honoured
by lettered persons, yet from his own pen we find,


" - tantum
Carmina nostra valent tela inter Martia, quantum
Chaonias dicunt, aquila veniente, columbas."


Who would hesitate in deciding which are more profitable, the works
of St. Jerom, or the riches of Croesus? but where now shine the gold
and silver of Croesus? whilst the world is instructed by the example
and enlightened by the learning of the poor coenobite.  Yet even he,
through envy, suffered stripes and contumely at Rome, although his
character was so illustrious; and at length being driven beyond the
seas, found a refuge for his studies in the solitude of Bethlehem.
Thus it appears, that gold and arms may support us in this life, but
avail nothing after death; and that letters through envy profit
nothing in this world, but, like a testament, acquire an immortal
value from the seal of death.

According to the poet,


"Pascitur in vivis livor, post fata quiescit;
Cum suus ex merito quemque tuetur honor."


And also


"Denique si quis adhuc praetendit nubila, livor
Occidet, et meriti post me referentur honores."


Those who by artifice endeavour to acquire or preserve the
reputation of abilities or ingenuity, while they abound in the words
of others, have little cause to boast of their own inventions.  For
the composers of that polished language, in which such various cases
as occur in the great body of law are treated with such an
appropriate elegance of style, must ever stand forward in the first
ranks of praise.  I should indeed have said, that the authors of
refined language, not the hearers only, the inventors, not the
reciters, are most worthy of commendation.  You will find, however,
that the practices of the court and of the schools are extremely
similar; as well in the subtleties they employ to lead you forward,
as in the steadiness with which they generally maintain their own
positions.  Yet it is certain that the knowledge of logic (the
acumen, if I may so express it, of all other sciences as well as
arts) is very useful, when restricted within proper bounds; whilst
the court (i.e. courtly language), excepting to sycophants or
ambitious men, is by no means necessary.  For if you are successful
at court, ambition never wholly quits its hold till satiated, and
allures and draws you still closer; but if your labour is thrown
away, you still continue the pursuit, and, together with your
substance, lose your time, the greatest and most irretrievable of
all losses.  There is likewise some resemblance between the court
and the game of dice, as the poet observes:-


"Sic ne perdiderit non cessat perdere lusor,
Dum revocat cupidas alea blanda manus;"


which, by substituting the word CURIA for ALEA, may be applied to
the court.  This further proof of their resemblance may be added;
that as the chances of the dice and court are not productive of any
real delight, so they are equally distributed to the worthy and the
unworthy.

Since, therefore, among so many species of men, each follows his own
inclination, and each is actuated by different desires, a regard for
posterity has induced me to choose the study of composition; and, as
this life is temporary and mutable, it is grateful to live in the
memory of future ages, and to be immortalized by fame; for to toil
after that which produces envy in life, but glory after death, is a
sure indication of an elevated mind.  Poets and authors indeed
aspire after immortality, but do not reject any present advantages
that may offer.

I formerly completed with vain and fruitless labour the Topography
of Ireland for its companion, the king Henry the Second, and
Vaticinal History, for Richard of Poitiou, his son, and, I wish I
were not compelled to add, his successor in vice; princes little
skilled in letters, and much engaged in business.  To you,
illustrious Stephen, archbishop of Canterbury, equally commendable
for your learning and religion, I now dedicate the account of our
meritorious journey through the rugged provinces of Cambria, written
in a scholastic style, and divided into two parts.  For as virtue
loves itself, and detests what is contrary to it, so I hope you will
consider whatever I may have written in commendation of your late
venerable and eminent predecessor, with no less affection than if it
related to yourself.  To you also, when completed, I destine my
treatise on the Instruction of a Prince, if, amidst your religious
and worldly occupations, you can find leisure for the perusal of it.
For I purpose to submit these and other fruits of my diligence to be
tasted by you at your discretion, each in its proper order; hoping
that, if my larger undertakings do not excite your interest, my
smaller works may at least merit your approbation, conciliate your
favour, and call forth my gratitude towards you; who, unmindful of
worldly affections, do not partially distribute your bounties to
your family and friends, but to letters and merit; you, who, in the
midst of such great and unceasing contests between the crown and the
priesthood, stand forth almost singly the firm and faithful friend
of the British church; you, who, almost the only one duly elected,
fulfil the scriptural designation of the episcopal character.  It is
not, however, by bearing a cap, by placing a cushion, by shielding
off the rain, or by wiping the dust, even if there should be none,
in the midst of a herd of flatterers, that I attempt to conciliate
your favour, but by my writings.  To you, therefore, rare, noble,
and illustrious man, on whom nature and art have showered down
whatever becomes your supereminent situation, I dedicate my works;
but if I fail in this mode of conciliating your favour, and if your
prayers and avocations should not allow you sufficient time to read
them, I shall consider the honour of letters as vanished, and in
hope of its revival I shall inscribe my writings to posterity.



SECOND PREFACE - TO THE SAME PRELATE



Since those things, which are known to have been done through a
laudable devotion, are not unworthily extolled with due praises; and
since the mind, when relaxed, loses its energy, and the torpor of
sloth enervates the understanding, as iron acquires rust for want of
use, and stagnant waters become foul; lest my pen should be injured
by the rust of idleness, I have thought good to commit to writing
the devout visitation which Baldwin, archbishop of Canterbury, made
throughout Wales; and to hand down, as it were in a mirror, through
you, O illustrious Stephen, to posterity, the difficult places
through which we passed, the names of springs and torrents, the
witty sayings, the toils and incidents of the journey, the memorable
events of ancient and modern times, and the natural history and
description of the country; lest my study should perish through
idleness, or the praise of these things be lost by silence.




THE ITINERARY THROUGH WALES - BOOK I




CHAPTER I



Journey through Hereford and Radnor


In the year 1188 from the incarnation of our Lord, Urban the Third
{11} being the head of the apostolic see; Frederick, emperor of
Germany and king of the Romans; Isaac, emperor of Constantinople;
Philip, the son of Louis, reigning in France; Henry the Second in
England; William in Sicily; Bela in Hungary; and Guy in Palestine:
in that very year, when Saladin, prince of the Egyptians and
Damascenes, by a signal victory gained possession of the kingdom of
Jerusalem; Baldwin, archbishop of Canterbury, a venerable man,
distinguished for his learning and sanctity, journeying from England
for the service of the holy cross, entered Wales near the borders of
Herefordshire.

The archbishop proceeded to Radnor, {12} on Ash Wednesday (Caput
Jejunii), accompanied by Ranulph de Glanville, privy counsellor and
justiciary of the whole kingdom, and there met Rhys, {13} son of
Gruffydd, prince of South Wales, and many other noble personages of
those parts; where a sermon being preached by the archbishop, upon
the subject of the Crusades, and explained to the Welsh by an
interpreter, the author of this Itinerary, impelled by the urgent
importunity and promises of the king, and the persuasions of the
archbishop and the justiciary, arose the first, and falling down at
the feet of the holy man, devoutly took the sign of the cross.  His
example was instantly followed by Peter, bishop of St. David's, {14}
a monk of the abbey of Cluny, and then by Eineon, son of Eineon
Clyd, {15} prince of Elvenia, and many other persons.  Eineon rising
up, said to Rhys, whose daughter he had married, "My father and
lord! with your permission I hasten to revenge the injury offered to
the great father of all."  Rhys himself was so fully determined upon
the holy peregrination, as soon as the archbishop should enter his
territories on his return, that for nearly fifteen days he was
employed with great solicitude in making the necessary preparations
for so distant a journey; till his wife, and, according to the
common vicious licence of the country, his relation in the fourth
degree, Guendolena, (Gwenllian), daughter of Madoc, prince of Powys,
by female artifices diverted him wholly from his noble purpose;
since, as Solomon says, "A man's heart deviseth his way, but the
Lord directeth his steps."  As Rhys before his departure was
conversing with his friends concerning the things he had heard, a
distinguished young man of his family, by name Gruffydd, and who
afterwards took the cross, is said thus to have answered:  "What man
of spirit can refuse to undertake this journey, since, amongst all
imaginable inconveniences, nothing worse can happen to any one than
to return."

On the arrival of Rhys in his own territory, certain canons of Saint
David's, through a zeal for their church, having previously secured
the interest of some of the prince's courtiers, waited on Rhys, and
endeavoured by every possible suggestion to induce him not to permit
the archbishop to proceed into the interior parts of Wales, and
particularly to the metropolitan see of Saint David's (a thing
hitherto unheard of), at the same time asserting that if he should
continue his intended journey, the church would in future experience
great prejudice, and with difficulty would recover its ancient
dignity and honour.  Although these pleas were most strenuously
urged, the natural kindness and civility of the prince would not
suffer them to prevail, lest by prohibiting the archbishop's
progress, he might appear to wound his feelings.

Early on the following morning, after the celebration of mass, and
the return of Ranulph de Glanville to England, we came to Cruker
Castle, {16} two miles distant from Radnor, where a strong and
valiant youth named Hector, conversing with the archbishop about
taking the cross, said, "If I had the means of getting provisions
for one day, and of keeping fast on the next, I would comply with
your advice;" on the following day, however, he took the cross.  The
same evening, Malgo, son of Cadwallon, prince of Melenia, after a
short but efficacious exhortation from the archbishop, and not
without the tears and lamentations of his friends, was marked with
the sign of the cross.

But here it is proper to mention what happened during the reign of
king Henry the First to the lord of the castle of Radnor, in the
adjoining territory of Builth, {17} who had entered the church of
Saint Avan (which is called in the British language Llan Avan), {18}
and, without sufficient caution or reverence, had passed the night
there with his hounds.  Arising early in the morning, according to
the custom of hunters, he found his hounds mad, and himself struck
blind.  After a long, dark, and tedious existence, he was conveyed
to Jerusalem, happily taking care that his inward sight should not
in a similar manner be extinguished; and there being accoutred, and
led to the field of battle on horseback, he made a spirited attack
upon the enemies of the faith, and, being mortally wounded, closed
his life with honour.

Another circumstance which happened in these our days, in the
province of Warthrenion, {19} distant from hence only a few
furlongs, is not unworthy of notice.  Eineon, lord of that district,
and son-in-law to prince Rhys, who was much addicted to the chase,
having on a certain day forced the wild beasts from their coverts,
one of his attendants killed a hind with an arrow, as she was
springing forth from the wood, which, contrary to the nature of her
sex, was found to bear horns of twelve years' growth, and was much
fatter than a stag, in the haunches as well as in every other part.
On account of the singularity of this circumstance, the head and
horns of this strange animal were destined as a present to king
Henry the Second.  This event is the more remarkable, as the man who
shot the hind suddenly lost the use of his right eye, and being at
the same time seized with a paralytic complaint, remained in a weak
and impotent state until the time of his death.

In this same province of Warthrenion, and in the church of Saint
Germanus, {20} there is a staff of Saint Cyric, {21} covered on all
sides with gold and silver, and resembling in its upper part the
form of a cross; its efficacy has been proved in many cases, but
particularly in the removal of glandular and strumous swellings;
insomuch that all persons afflicted with these complaints, on a
devout application to the staff, with the oblation of one penny, are
restored to health.  But it happened in these our days, that a
strumous patient on presenting one halfpenny to the staff, the
humour subsided only in the middle; but when the oblation was
completed by the other halfpenny, an entire cure was accomplished.
Another person also coming to the staff with the promise of a penny,
was cured; but not fulfilling his engagement on the day appointed,
he relapsed into his former disorder; in order, however, to obtain
pardon for his offence, he tripled the offering by presenting three-
pence, and thus obtained a complete cure.

At Elevein, in the church of Glascum, {22} is a portable bell,
endowed with great virtues, called Bangu, {23} and said to have
belonged to Saint David.  A certain woman secretly conveyed this
bell to her husband, who was confined in the castle of Raidergwy,
{24} near Warthrenion, (which Rhys, son of Gruffydd, had lately
built) for the purpose of his deliverance.  The keepers of the
castle not only refused to liberate him for this consideration, but
seized and detained the bell; and in the same night, by divine
vengeance, the whole town, except the wall on which the bell hung,
was consumed by fire.

The church of Luel, {25} in the neighbourhood of Brecheinoc
(Brechinia), was burned, also in our time, by the enemy, and
everything destroyed, except one small box, in which the consecrated
host was deposited.

It came to pass also in the province of Elvenia, which is separated
from Hay by the river Wye, in the night in which king Henry I.
expired, that two pools {26} of no small extent, the one natural,
the other artificial, suddenly burst their bounds; the latter, by
its precipitate course down the declivities, emptied itself; but the
former, with its fish and contents, obtained a permanent situation
in a valley about two miles distant.  In Normandy, a few days before
the death of Henry II., the fish of a certain pool near Seez, five
miles from the castle of Exme, fought during the night so furiously
with each other, both in the water and out of it, that the
neighbouring people were attracted by the noise to the spot; and so
desperate was the conflict, that scarcely a fish was found alive in
the morning; thus, by a wonderful and unheard-of prognostic,
foretelling the death of one by that of many.

But the borders of Wales sufficiently remember and abhor the great
and enormous excesses which, from ambitious usurpation of territory,
have arisen amongst brothers and relations in the districts of
Melenyth, Elvein, and Warthrenion, situated between the Wye and the
Severn.



CHAPTER II



Journey through Hay and Brecheinia


Having crossed the river Wye, we proceeded towards Brecheinoc, and
on preaching a sermon at Hay, {27} we observed some amongst the
multitude, who were to be signed with the cross (leaving their
garments in the hands of their friends or wives, who endeavoured to
keep them back), fly for refuge to the archbishop in the castle.
Early in the morning we began our journey to Aberhodni, and the word
of the Lord being preached at Landeu, {28} we there spent the night.
The castle and chief town of the province, situated where the river
Hodni joins the river Usk, is called Aberhodni; {29} and every place
where one river falls into another is called Aber in the British
tongue.  Landeu signifies the church of God.  The archdeacon of that
place (Giraldus) presented to the archbishop his work on the
Topography of Ireland, which he graciously received, and either read
or heard a part of it read attentively every day during his journey;
and on his return to England completed the perusal of it.

I have determined not to omit mentioning those occurrences worthy of
note which happened in these parts in our days.  It came to pass
before that great war, in which nearly all this province was
destroyed by the sons of Jestin, {30} that the large lake, and the
river Leveni, {31} which flows from it into the Wye, opposite
Glasbyry, {32} were tinged with a deep green colour.  The old people
of the country were consulted, and answered, that a short time
before the great desolation {33} caused by Howel, son of Meredyth,
the water had been coloured in a similar manner.  About the same
time, a chaplain, whose name was Hugo, being engaged to officiate at
the chapel of Saint Nicholas, in the castle of Aberhodni, saw in a
dream a venerable man standing near him, and saying, "Tell thy lord
William de Braose, {34} who has the audacity to retain the property
granted to the chapel of Saint Nicholas for charitable uses, these
words:  'The public treasury takes away that which Christ does not
receive; and thou wilt then give to an impious soldier, what thou
wilt not give to a priest.'"  This vision having been repeated three
times, he went to the archdeacon of the place, at Landeu, and
related to him what had happened.  The archdeacon immediately knew
them to be the words of Augustine; and shewing him that part of his
writings where they were found, explained to him the case to which
they applied.  He reproaches persons who held back tithes and other
ecclesiastical dues; and what he there threatens, certainly in a
short time befell this withholder of them:  for in our time we have
duly and undoubtedly seen, that princes who have usurped
ecclesiastical benefices (and particularly king Henry the Second,
who laboured under this vice more than others), have profusely
squandered the treasures of the church, and given away to hired
soldiers what in justice should have been given only to priests.

Yet something is to be said in favour of the aforesaid William de
Braose, although he greatly offended in this particular (since
nothing human is perfect, and to have knowledge of all things, and
in no point to err, is an attribute of God, not of man); for he
always placed the name of the Lord before his sentences, saying,
"Let this be done in the name of the Lord; let that be done by God's
will; if it shall please God, or if God grant leave; it shall be so
by the grace of God."  We learn from Saint Paul, that everything
ought thus to be committed and referred to the will of God.  On
taking leave of his brethren, he says, "I will return to you again,
if God permit;" and Saint James uses this expression, "If the Lord
will, and we live," in order to show that all things ought to be
submitted to the divine disposal.  The letters also which William de
Braose, as a rich and powerful man, was accustomed to send to
different parts, were loaded, or rather honoured, with words
expressive of the divine indulgence to a degree not only tiresome to
his scribe, but even to his auditors; for as a reward to each of his
scribes for concluding his letters with the words, "by divine
assistance," he gave annually a piece of gold, in addition to their
stipend.  When on a journey he saw a church or a cross, although in
the midst of conversation either with his inferiors or superiors,
from an excess of devotion, he immediately began to pray, and when
he had finished his prayers, resumed his conversation.  On meeting
boys in the way, he invited them by a previous salutation to salute
him, that the blessings of these innocents, thus extorted, might be
returned to him.  His wife, Matilda de Saint Valery, observed all
these things:  a prudent and chaste woman; a woman placed with
propriety at the head of her house, equally attentive to the
economical disposal of her property within doors, as to the
augmentation of it without; both of whom, I hope, by their devotion
obtained temporal happiness and grace, as well as the glory of
eternity.

It happened also that the hand of a boy, who was endeavouring to
take some young pigeons from a nest, in the church of Saint David of
Llanvaes, {35} adhered to the stone on which he leaned, through the
miraculous vengeance, perhaps, of that saint, in favour of the birds
who had taken refuge in his church; and when the boy, attended by
his friends and parents, had for three successive days and nights
offered up his prayers and supplications before the holy altar of
the church, his hand was, on the third day, liberated by the same
divine power which had so miraculously fastened it.  We saw this
same boy at Newbury, in England, now advanced in years, presenting
himself before David the Second, {36} bishop of Saint David's, and
certifying to him the truth of this relation, because it had
happened in his diocese.  The stone is preserved in the church to
this day among the relics, and the marks of the five fingers appear
impressed on the flint as though it were in wax.

A small miracle happened at St. Edmundsbury to a poor woman, who
often visited the shrine of the saint, under the mask of devotion;
not with the design of giving, but of taking something away, namely,
the silver and gold offerings, which, by a curious kind of theft,
she licked up by kissing, and carried away in her mouth.  But in one
of these attempts her tongue and lips adhered to the altar, when by
divine interposition she was detected, and openly disgorged the
secret theft.  Many persons, both Jews and Christians, expressing
their astonishment, flocked to the place, where for the greater part
of the day she remained motionless, that no possible doubt might be
entertained of the miracle.

In the north of England beyond the Humber, in the church of
Hovedene, {37} the concubine of the rector incautiously sat down on
the tomb of St. Osana, sister of king Osred, {38} which projected
like a wooden seat; on wishing to retire, she could not be removed,
until the people came to her assistance; her clothes were rent, her
body was laid bare, and severely afflicted with many strokes of
discipline, even till the blood flowed; nor did she regain her
liberty, until by many tears and sincere repentance she had showed
evident signs of compunction.

What miraculous power hath not in our days been displayed by the
psalter of Quindreda, sister of St. Kenelm, {39} by whose
instigation he was killed?  On the vigil of the saint, when,
according to custom, great multitudes of women resorted to the feast
at Winchelcumbe, {40} the under butler of that convent committed
fornication with one of them within the precincts of the monastery.
This same man on the following day had the audacity to carry the
psalter in the procession of the relics of the saints; and on his
return to the choir, after the solemnity, the psalter stuck to his
hands.  Astonished and greatly confounded, and at length calling to
his mind his crime on the preceding day, he made confession, and
underwent penance; and being assisted by the prayers of the
brotherhood, and having shown signs of sincere contrition, he was at
length liberated from the miraculous bond.  That book was held in
great veneration; because, when the body of St. Kenelm was carried
forth, and the multitude cried out, "He is the martyr of God! truly
he is the martyr of God!"  Quindreda, conscious and guilty of the
murder of her brother, answered, "He is as truly the martyr of God
as it is true that my eyes be on that psalter;" for, as she was
reading the psalter, both her eyes were miraculously torn from her
head, and fell on the book, where the marks of the blood yet remain.

Moreover I must not be silent concerning the collar (torques) which
they call St. Canauc's; {41} for it is most like to gold in weight,
nature, and colour; it is in four pieces wrought round, joined
together artificially, and clefted as it were in the middle, with a
dog's head, the teeth standing outward; it is esteemed by the
inhabitants so powerful a relic, that no man dares swear falsely
when it is laid before him:  it bears the marks of some severe
blows, as if made with an iron hammer; for a certain man, as it is
said, endeavouring to break the collar for the sake of the gold,
experienced the divine vengeance, was deprived of his eyesight, and
lingered the remainder of his days in darkness.

A similar circumstance concerning the horn of St. Patrick (not
golden indeed, but of brass [probably bronze], which lately was
brought into these parts from Ireland) excites our admiration.  The
miraculous power of this relic first appeared with a terrible
example in that country, through the foolish and absurd blowing of
Bernard, a priest, as is set forth in our Topography of Ireland.
Both the laity and clergy in Ireland, Scotland, and Wales held in
such great veneration portable bells, and staves crooked at the top,
and covered with gold, silver, or brass, and similar relics of the
saints, that they were much more afraid of swearing falsely by them
than by the gospels; because, from some hidden and miraculous power
with which they are gifted, and the vengeance of the saint to whom
they are particularly pleasing, their despisers and transgressors
are severely punished.  The most remarkable circumstance attending
this horn is, that whoever places the wider end of it to his ear
will hear a sweet sound and melody united, such as ariseth from a
harp gently touched.

In our days a strange occurrence happened in the same district.  A
wild sow, which by chance had been suckled by a bitch famous for her
nose, became, on growing up, so wonderfully active in the pursuit of
wild animals, that in the faculty of scent she was greatly superior
to dogs, who are assisted by natural instinct, as well as by human
art; an argument that man (as well as every other animal) contracts
the nature of the female who nurses him.  Another prodigious event
came to pass nearly at the same time.  A soldier, whose name was
Gilbert Hagernel, after an illness of nearly three years, and the
severe pains as of a woman in labour, in the presence of many
people, voided a calf.  A portent of some new and unusual event, or
rather the punishment attendant on some atrocious crime.  It appears
also from the ancient and authentic records of those parts, that
during the time St. Elwitus {42} led the life of a hermit at
Llanhamelach, {43} the mare that used to carry his provisions to him
was covered by a stag, and produced an animal of wonderful speed,
resembling a horse before and a stag behind.

Bernard de Newmarch {44} was the first of the Normans who acquired
by conquest from the Welsh this province, which was divided into
three cantreds. {45}  He married the daughter of Nest, daughter of
Gruffydd, son of Llewelyn, who, by his tyranny, for a long time had
oppressed Wales; his wife took her mother's name of Nest, which the
English transmuted into Anne; by whom he had children, one of whom,
named Mahel, a distinguished soldier, was thus unjustly deprived of
his paternal inheritance.  His mother, in violation of the marriage
contract, held an adulterous intercourse with a certain knight; on
the discovery of which, the son met the knight returning in the
night from his mother, and having inflicted on him a severe corporal
punishment, and mutilated him, sent him away with great disgrace.
The mother, alarmed at the confusion which this event caused, and
agitated with grief, breathed nothing but revenge.  She therefore
went to king Henry I., and declared with assertions more vindictive
than true, and corroborated by an oath, that her son Mahel was not
the son of Bernard, but of another person with whom she had been
secretly connected.  Henry, on account of this oath, or rather
perjury, and swayed more by his inclination than by reason, gave
away her eldest daughter, whom she owned as the legitimate child of
Bernard, in marriage to Milo Fitz-Walter, {46} constable of
Gloucester, with the honour of Brecheinoc as a portion; and he was
afterwards created earl of Hereford by the empress Matilda, daughter
of the said king.  By this wife he had five celebrated warriors;
Roger, Walter, Henry, William, and Mahel; all of whom, by divine
vengeance, or by fatal misfortunes, came to untimely ends; and yet
each of them, except William, succeeded to the paternal inheritance,
but left no issue.  Thus this woman (not deviating from the nature
of her sex), in order to satiate her anger and revenge, with the
heavy loss of modesty, and with the disgrace of infamy, by the same
act deprived her son of his patrimony, and herself of honour.  Nor
is it wonderful if a woman follows her innate bad disposition:  for
it is written in Ecclesiastes, "I have found one good man out of a
thousand, but not one good woman;" and in Ecclesiasticus, "There is
no head above the head of a serpent; and there is no wrath above the
wrath of a woman;" and again, "Small is the wickedness of man
compared to the wickedness of woman."  And in the same manner, as we
may gather grapes off thorns, or figs off thistles, Tully,
describing the nature of women, says, "Men, perhaps, for the sake of
some advantage will commit one crime; but woman, to gratify one
inclination, will not scruple to perpetrate all sorts of
wickedness."  Thus Juvenal, speaking of women, say,


" - Nihil est audacior illis
Deprensis, iram atque animos a crimine sumunt.
- Mulier saevissima tunc est
Cum stimulos animo pudor admovet.
- colllige, quod vindicta
Nemo magis gaudet quam foemina.


But of the five above-mentioned brothers and sons of earl Milo, the
youngest but one, and the last in the inheritance, was the most
remarkable for his inhumanity; he persecuted David II., bishop of
St. David's, to such a degree, by attacking his possessions, lands,
and vassals, that he was compelled to retire as an exile from the
district of Brecheinoc into England, or to some other parts of his
diocese.  Meanwhile, Mahel, being hospitably entertained by Walter
de Clifford, {47} in the castle of Brendlais, {48} the house was by
accident burned down, and he received a mortal blow by a stone
falling from the principal tower on his head:  upon which he
instantly dispatched messengers to recal the bishop, and exclaimed
with a lamentable voice, "O, my father and high priest, your saint
has taken most cruel vengeance of me, not waiting the conversion of
a sinner, but hastening his death and overthrow."  Having often
repeated similar expressions, and bitterly lamented his situation,
he thus ended his tyranny and life together; the first year of his
government not having elapsed.

A powerful and noble personage, by name Brachanus, was in ancient
times the ruler of the province of Brecheinoc, and from him it
derived this name.  The British histories testify that he had four-
and-twenty daughters, all of whom, dedicated from their youth to
religious observances, happily ended their lives in sanctity.  There
are many churches in Wales distinguished by their names, one of
which, situated on the summit of a hill, near Brecheinoc, and not
far from the castle of Aberhodni, is called the church of St.
Almedda, {49} after the name of the holy virgin, who, refusing there
the hand of an earthly spouse, married the Eternal King, and
triumphed in a happy martyrdom; to whose honour a solemn feast is
annually held in the beginning of August, and attended by a large
concourse of people from a considerable distance, when those persons
who labour under various diseases, through the merits of the Blessed
Virgin, received their wished-for health.  The circumstances which
occur at every anniversary appear to me remarkable.  You may see men
or girls, now in the church, now in the churchyard, now in the
dance, which is led round the churchyard with a song, on a sudden
falling on the ground as in a trance, then jumping up as in a
frenzy, and representing with their hands and feet, before the
people, whatever work they have unlawfully done on feast days; you
may see one man put his hand to the plough, and another, as it were,
goad on the oxen, mitigating their sense of labour, by the usual
rude song:  {50} one man imitating the profession of a shoemaker;
another, that of a tanner.  Now you may see a girl with a distaff,
drawing out the thread, and winding it again on the spindle; another
walking, and arranging the threads for the web; another, as it were,
throwing the shuttle, and seeming to weave.  On being brought into
the church, and led up to the altar with their oblations, you will
be astonished to see them suddenly awakened, and coming to
themselves.  Thus, by the divine mercy, which rejoices in the
conversion, not in the death, of sinners, many persons from the
conviction of their senses, are on these feast days corrected and
mended.

This country sufficiently abounds with grain, and if there is any
deficiency, it is amply supplied from the neighbouring parts of
England; it is well stored with pastures, woods, and wild and
domestic animals.  River-fish are plentiful, supplied by the Usk on
one side, and by the Wye on the other; each of them produces salmon
and trout; but the Wye abounds most with the former, the Usk with
the latter.  The salmon of the Wye are in season during the winter,
those of the Usk in summer; but the Wye alone produces the fish
called umber, {51} the praise of which is celebrated in the works of
Ambrosius, as being found in great numbers in the rivers near Milan;
"What," says he, "is more beautiful to behold, more agreeable to
smell, or more pleasant to taste?"  The famous lake of Brecheinoc
supplies the country with pike, perch, excellent trout, tench, and
eels.  A circumstance concerning this lake, which happened a short
time before our days, must not be passed over in silence.  "In the
reign of king Henry I., Gruffydd, {52} son of Rhys ap Tewdwr, held
under the king one comot, namely, the fourth part of the cantred of
Caoc, {53} in the cantref Mawr, which, in title and dignity, was
esteemed by the Welsh equal to the southern part of Wales, called
Deheubarth, that is, the right-hand side of Wales.  When Gruffydd,
on his return from the king's court, passed near this lake, which at
that cold season of the year was covered with water-fowl of various
sorts, being accompanied by Milo, earl of Hereford, and lord of
Brecheinoc, and Payn Fitz-John, lord of Ewyas, who were at that time
secretaries and privy counsellors to the king; earl Milo, wishing to
draw forth from Gruffydd some discourse concerning his innate
nobility, rather jocularly than seriously thus addressed him:  "It
is an ancient saying in Wales, that if the natural prince of the
country, coming to this lake, shall order the birds to sing, they
will immediately obey him."  To which Gruffydd, richer in mind than
in gold, (for though his inheritance was diminished, his ambition
and dignity still remained), answered, "Do you therefore, who now
hold the dominion of this land, first give the command;" but he and
Payn having in vain commanded, and Gruffydd, perceiving that it was
necessary for him to do so in his turn, dismounted from his horse,
and falling on his knees towards the east, as if he had been about
to engage in battle, prostrate on the ground, with his eyes and
hands uplifted to heaven, poured forth devout prayers to the Lord:
at length, rising up, and signing his face and forehead with the
figure of the cross, he thus openly spake:  "Almighty God, and Lord
Jesus Christ, who knowest all things, declare here this day thy
power.  If thou hast caused me to descend lineally from the natural
princes of Wales, I command these birds in thy name to declare it;"
and immediately the birds, beating the water with their wings, began
to cry aloud, and proclaim him.  The spectators were astonished and
confounded; and earl Milo hastily returning with Payn Fitz-John to
court, related this singular occurrence to the king, who is said to
have replied, "By the death of Christ (an oath he was accustomed to
use), it is not a matter of so much wonder; for although by our
great authority we commit acts of violence and wrong against these
people, yet they are known to be the rightful inheritors of this
land."

The lake also {54} (according to the testimony of the inhabitants)
is celebrated for its miracles; for, as we have before observed, it
sometimes assumed a greenish hue, so in our days it has appeared to
be tinged with red, not universally, but as if blood flowed
partially through certain veins and small channels.  Moreover it is
sometimes seen by the inhabitants covered and adorned with
buildings, pastures, gardens, and orchards.  In the winter, when it
is frozen over, and the surface of the water is converted into a
shell of ice, it emits a horrible sound resembling the moans of many
animals collected together; but this, perhaps, may be occasioned by
the sudden bursting of the shell, and the gradual ebullition of the
air through imperceptible channels.  This country is well sheltered
on every side (except the northern) by high mountains; on the
western by those of cantref Bychan; {55} on the southern, by that
range, of which the principal is Cadair Arthur, {56} or the chair of
Arthur, so called from two peaks rising up in the form of a chair,
and which, from its lofty situation, is vulgarly ascribed to Arthur,
the most distinguished king of the Britons.  A spring of water rises
on the summit of this mountain, deep, but of a square shape, like a
well, and although no stream runs from it, trout are said to be
sometimes found in it.

Being thus sheltered on the south by high mountains, the cooler
breezes protect this district from the heat of the sun, and, by
their natural salubrity, render the climate most temperate.  Towards
the east are the mountains of Talgarth and Ewyas. {57}  The natives
of these parts, actuated by continual enmities and implacable
hatred, are perpetually engaged in bloody contests.  But we leave to
others to describe the great and enormous excesses, which in our
time have been here committed, with regard to marriages, divorces,
and many other circumstances of cruelty and oppression.



CHAPTER III



Ewyas and Llanthoni


In the deep vale of Ewyas, {58} which is about an arrow-shot broad,
encircled on all sides by lofty mountains, stands the church of
Saint John the Baptist, covered with lead, and built of wrought
stone; and, considering the nature of the place, not unhandsomely
constructed, on the very spot where the humble chapel of David, the
archbishop, had formerly stood decorated only with moss and ivy.  A
situation truly calculated for religion, and more adapted to
canonical discipline, than all the monasteries of the British isle.
It was founded by two hermits, in honour of the retired life, far
removed from the bustle of mankind, in a solitary vale watered by
the river Hodeni.  From Hodeni it was called Lanhodeni, for Lan
signifies an ecclesiastical place.  This derivation may appear far-
fetched, for the name of the place, in Welsh, is Nanthodeni.  Nant
signifies a running stream, from whence this place is still called
by the inhabitants Landewi Nanthodeni, {59} or the church of Saint
David upon the river Hodeni.  The English therefore corruptly call
it Lanthoni, whereas it should either be called Nanthodeni, that is,
the brook of the Hodeni, or Lanhodeni, the church upon the Hodeni.
Owing to its mountainous situation, the rains are frequent, the
winds boisterous, and the clouds in winter almost continual.  The
air, though heavy, is healthy; and diseases are so rare, that the
brotherhood, when worn out by long toil and affliction during their
residence with the daughter, retiring to this asylum, and to their
mother's {60} lap, soon regain their long-wished-for health.  For as
my Topographical History of Ireland testifies, in proportion as we
proceed to the eastward, the face of the sky is more pure and
subtile, and the air more piercing and inclement; but as we draw
nearer to the westward, the air becomes more cloudy, but at the same
time is more temperate and healthy.  Here the monks, sitting in
their cloisters, enjoying the fresh air, when they happen to look up
towards the horizon, behold the tops of the mountains, as it were,
touching the heavens, and herds of wild deer feeding on their
summits:  the body of the sun does not become visible above the
heights of the mountains, even in a clear atmosphere, till about the
hour of prime, or a little before.  A place truly fitted for
contemplation, a happy and delightful spot, fully competent, from
its first establishment, to supply all its own wants, had not the
extravagance of English luxury, the pride of a sumptuous table, the
increasing growth of intemperance and ingratitude, added to the
negligence of its patrons and prelates, reduced it from freedom to
servility; and if the step-daughter, no less enviously than
odiously, had not supplanted her mother.

It seems worthy of remark, that all the priors who were hostile to
this establishment, died by divine visitation.  William, {61} who
first despoiled the place of its herds and storehouses, being
deposed by the fraternity, forfeited his right of sepulture amongst
the priors.  Clement seemed to like this place of study and prayer,
yet, after the example of Heli the priest, as he neither reproved
nor restrained his brethren from plunder and other offences, he died
by a paralytic stroke.  And Roger, who was more an enemy to this
place than either of his predecessors, and openly carried away every
thing which they had left behind, wholly robbing the church of its
books, ornaments, and privileges, was also struck with a paralytic
affection long before his death, resigned his honours, and lingered
out the remainder of his days in sickness.

In the reign of king Henry I., when the mother church was as
celebrated for her affluence as for her sanctity (two qualities
which are seldom found thus united), the daughter not yet being in
existence (and I sincerely wish she never had been produced), the
fame of so much religion attracted hither Roger, bishop of
Salisbury, who was at that time prime minister; for it is virtue to
love virtue, even in another man, and a great proof of innate
goodness to show a detestation of those vices which hitherto have
not been avoided.  When he had reflected with admiration on the
nature of the place, the solitary life of the fraternity, living in
canonical obedience, and serving God without a murmur or complaint,
he returned to the king, and related to him what he thought most
worthy of remark; and after spending the greater part of the day in
the praises of this place, he finished his panegyric with these
words:  "Why should I say more? the whole treasure of the king and
his kingdom would not be sufficient to build such a cloister."
Having held the minds of the king and the court for a long time in
suspense by this assertion, he at length explained the enigma, by
saying that he alluded to the cloister of mountains, by which this
church is on every side surrounded.  But William, a knight, who
first discovered this place, and his companion Ervistus, a priest,
having heard, perhaps, as it is written in the Fathers, according to
the opinion of Jerome, "that the church of Christ decreased in
virtues as it increased in riches," were accustomed often devoutly
to solicit the Lord that this place might never attain great
possessions.  They were exceedingly concerned when this religious
foundation began to be enriched by its first lord and patron, Hugh
de Lacy, {62} and by the lands and ecclesiastical benefices
conferred upon it by the bounty of others of the faithful:  from
their predilection to poverty, they rejected many offers of manors
and churches; and being situated in a wild spot, they would not
suffer the thick and wooded parts of the valley to be cultivated and
levelled, lest they should be tempted to recede from their
heremitical mode of life.

But whilst the establishment of the mother church increased daily in
riches and endowments, availing herself of the hostile state of the
country, a rival daughter sprang up at Gloucester, under the
protection of Milo, earl of Hereford; as if by divine providence,
and through the merits of the saints and prayers of those holy men
(of whom two lie buried before the high altar), it were destined
that the daughter church should be founded in superfluities, whilst
the mother continued in that laudable state of mediocrity which she
had always affected and coveted.  Let the active therefore reside
there, the contemplative here; there the pursuit of terrestrial
riches, here the love of celestial delights; there let them enjoy
the concourse of men, here the presence of angels; there let the
powerful of this world be entertained, here let the poor of Christ
be relieved; there, I say, let human actions and declamations be
heard, but here let reading and prayers be heard only in whispers;
there let opulence, the parent and nurse of vice, increase with
cares, here let the virtuous and golden mean be all-sufficient.  In
both places the canonical discipline instituted by Augustine, which
is now distinguished above all other orders, is observed; for the
Benedictines, when their wealth was increased by the fervour of
charity, and multiplied by the bounty of the faithful, under the
pretext of a bad dispensation, corrupted by gluttony and indulgence
an order which in its original state of poverty was held in high
estimation.  The Cistercian order, derived from the former, at first
deserved praise and commendation from its adhering voluntarily to
the original vows of poverty and sanctity:  until ambition, the
blind mother of mischief, unable to fix bounds to prosperity, was
introduced; for as Seneca says, "Too great happiness makes men
greedy, nor are their desires ever so temperate, as to terminate in
what is acquired:" a step is made from great things to greater, and
men having attained what they did not expect, form the most
unbounded hopes; to which the poet Ovid thus alludes.


"Luxuriant animi rebus plerumque secundis,
Nec facile est aequa commoda mente pati;


And again:


"Creverunt opes et opum furiosa cupido,
Et eum possideant plurima, plura petunt."


And also the poet Horace:


" - scilicet improbae
Crescunt divitiae, tamen
Curtae nescio quid semper abest rei.
Crescentem sequitur cura pecuniam
Majorumque fames."


To which purpose the poet Lucan says:


" - O vitae tuta facultas
Pauperis, angustique lares, o munera nondum
Intellecta Deum!"


And Petronius:


Non bibit inter aquas nec poma fugacia carpit
Tantalus infelix, quem sua vota premunt.
Divitis hic magni facies erit, omnia late
Qui tenet, et sicco concoquit ore famem."


The mountains are full of herds and horses, the woods well stored
with swine and goats, the pastures with sheep, the plains with
cattle, the arable fields with ploughs; and although these things in
very deed are in great abundance, yet each of them, from the
insatiable nature of the mind, seems too narrow and scanty.
Therefore lands are seized, landmarks removed, boundaries invaded,
and the markets in consequence abound with merchandise, the courts
of justice with law-suits, and the senate with complaints.
Concerning such things, we read in Isaiah, "Woe unto them that join
house to house, that lay field to field, till there be no place,
that they be placed alone in the midst of the earth."

If therefore, the prophet inveighs so much against those who proceed
to the boundaries, what would he say to those who go far beyond
them?  From these and other causes, the true colour of religion was
so converted into the dye of falsehood, that manners internally
black assumed a fair exterior:


"Qui color albus erat, nunc est contrarius albo."


So that the scripture seems to be fulfilled concerning these men,
"Beware of false prophets, who come to you in sheep's clothing, but
inwardly they are ravenous wolves."  But I am inclined to think this
avidity does not proceed from any bad intention.  For the monks of
this Order (although themselves most abstemious) incessantly
exercise, more than any others, the acts of charity and beneficence
towards the poor and strangers; and because they do not live as
others upon fixed incomes, but depend only on their labour and
forethought for subsistence, they are anxious to obtain lands,
farms, and pastures, which may enable them to perform these acts of
hospitality.  However, to repress and remove from this sacred Order
the detestable stigma of ambition, I wish they would sometimes call
to mind what is written in Ecclesiasticus, "Whoso bringeth an
offering of the goods of the poor, doth as one that killeth the son
before his father's eyes;" and also the sentiment of Gregory, "A
good use does not justify things badly acquired;" and also that of
Ambrose, "He who wrongfully receives, that he may well dispense, is
rather burthened than assisted."  Such men seem to say with the
Apostle, "Let us do evil that good may come."  For it is written,
"Mercy ought to be of such a nature as may be received, not
rejected, which may purge away sins, not make a man guilty before
the Lord, arising from your own just labours, not those of other
men."  Hear what Solomon says; "Honour the Lord from your just
labours."  What shall they say who have seized upon other men's
possessions, and exercised charity?  "O Lord! in thy name we have
done charitable deeds, we have fed the poor, clothed the naked, and
hospitably received the stranger:" to whom the Lord will answer; "Ye
speak of what ye have given away, but speak not of the rapine ye
have committed; ye relate concerning those ye have fed, and remember
not those ye have killed."  I have judged it proper to insert in
this place an instance of an answer which Richard, king of the
English, made to Fulke, {63} a good and holy man, by whom God in
these our days has wrought many signs in the kingdom of France.
This man had among other things said to the king; "You have three
daughters, namely, Pride, Luxury, and Avarice; and as long as they
shall remain with you, you can never expect to be in favour with
God."  To which the king, after a short pause, replied:  "I have
already given away those daughters in marriage:  Pride to the
Templars, Luxury to the Black Monks, and Avarice to the White."  It
is a remarkable circumstance, or rather a miracle, concerning
Lanthoni, that, although it is on every side surrounded by lofty
mountains, not stony or rocky, but of a soft nature, and covered
with grass, Parian stones are frequently found there, and are called
free-stones, from the facility with which they admit of being cut
and polished; and with these the church is beautifully built.  It is
also wonderful, that when, after a diligent search, all the stones
have been removed from the mountains, and no more can be found, upon
another search, a few days afterwards, they reappear in greater
quantities to those who seek them.  With respect to the two Orders,
the Cluniac and the Cistercian, this may be relied upon; although
the latter are possessed of fine buildings, with ample revenues and
estates, they will soon be reduced to poverty and destruction.  To
the former, on the contrary, you would allot a barren desert and a
solitary wood; yet in a few years you will find them in possession
of sumptuous churches and houses, and encircled with an extensive
property.  The difference of manners (as it appears to me) causes
this contrast.  For as without meaning offence to either party, I
shall speak the truth, the one feels the benefits of sobriety,
parsimony, and prudence, whilst the other suffers from the bad
effects of gluttony and intemperance:  the one, like bees, collect
their stores into a heap, and unanimously agree in the disposal of
one well-regulated purse; the others pillage and divert to improper
uses the largesses which have been collected by divine assistance,
and by the bounties of the faithful; and whilst each individual
consults solely his own interest, the welfare of the community
suffers; since, as Sallust observes, "Small things increase by
concord, and the greatest are wasted by discord."  Besides, sooner
than lessen the number of one of the thirteen or fourteen dishes
which they claim by right of custom, or even in a time of scarcity
or famine recede in the smallest degree from their accustomed good
fare, they would suffer the richest lands and the best buildings of
the monastery to become a prey to usury, and the numerous poor to
perish before their gates.

The first of these Orders, at a time when there was a deficiency in
grain, with a laudable charity, not only gave away their flocks and
herds, but resigned to the poor one of the two dishes with which
they were always contented.  But in these our days, in order to
remove this stain, it is ordained by the Cistercians, "That in
future neither farms nor pastures shall be purchased; and that they
shall be satisfied with those alone which have been freely and
unconditionally bestowed upon them."  This Order, therefore, being
satisfied more than any other with humble mediocrity, and, if not
wholly, yet in a great degree checking their ambition; and though
placed in a worldly situation, yet avoiding, as much as possible,
its contagion; neither notorious for gluttony or drunkenness, for
luxury or lust; is fearful and ashamed of incurring public scandal,
as will be more fully explained in the book we mean (by the grace of
God) to write concerning the ecclesiastical Orders.

In these temperate regions I have obtained (according to the usual
expression) a place of dignity, but no great omen of future pomp or
riches; and possessing a small residence {64} near the castle of
Brecheinoc, well adapted to literary pursuits, and to the
contemplation of eternity, I envy not the riches of Croesus; happy
and contented with that mediocrity, which I prize far beyond all the
perishable and transitory things of this world.  But let us return
to our subject.



CHAPTER IV



The journey by Coed Grono and Abergevenni


From thence {65} we proceeded through the narrow, woody tract called
the bad pass of Coed Grono, leaving the noble monastery of Lanthoni,
inclosed by its mountains, on our left.  The castle of Abergevenni
is so called from its situation at the confluence of the river
Gevenni with the Usk.

It happened a short time after the death of king Henry I., that
Richard de Clare, a nobleman of high birth, and lord of
Cardiganshire, passed this way on his journey from England into
Wales, accompanied by Brian de Wallingford, lord of this province,
and many men-at-arms.  At the passage of Coed Grono, {66} and at the
entrance into the wood, he dismissed him and his attendants, though
much against their will, and proceeded on his journey unarmed; from
too great a presumption of security, preceded only by a minstrel and
a singer, one accompanying the other on the fiddle.  The Welsh
awaiting his arrival, with Iorwerth, brother of Morgan of Caerleon,
at their head, and others of his family, rushed upon him unawares
from the thickets, and killed him and many of his followers.  Thus
it appears how incautious and neglectful of itself is too great
presumption; for fear teaches foresight and caution in prosperity,
but audacity is precipitate, and inconsiderate rashness will not
await the advice of the leader.

A sermon having been delivered at Abergevenni, {67} and many persons
converted to the cross, a certain nobleman of those parts, named
Arthenus, came to the archbishop, who was proceeding towards the
castle of Usk, and humbly begged pardon for having neglected to meet
him sooner.  Being questioned whether he would take the cross, he
replied, "That ought not be done without the advice of his friends."
The archbishop then asked him, "Are you not going to consult your
wife?"  To which he modestly answered, with a downcast look, "When
the work of a man is to be undertaken, the counsel of a woman ought
not to be asked;" and instantly received the cross from the
archbishop.

We leave to others the relation of those frequent and cruel excesses
which in our times have arisen amongst the inhabitants of these
parts, against the governors of castles, and the vindictive
retaliations of the governors against the natives.  But king Henry
II. was the true author, and Ranulf Poer, sheriff of Hereford, the
instrument, of the enormous cruelties and slaughter perpetrated here
in our days, which I thought better to omit, lest bad men should be
induced to follow the example; for although temporary advantage may
seem to arise from a base cause, yet, by the balance of a righteous
judge, the punishment of wickedness may be deferred, though not
totally avoided, according to the words of the poet, -


"Non habet eventus sordida praeda bonos."


For after seven years of peace and tranquillity, the sons and
grandsons of the deceased, having attained the age of manhood, took
advantage of the absence of the lord of the castle (Abergevenni),
and, burning with revenge, concealed themselves, with no
inconsiderable force during the night, within the woody foss of the
castle.  One of them, name Sisillus (Sitsylt) son of Eudaf, on the
preceding day said rather jocularly to the constable, "Here will we
enter this night," pointing out to him a certain angle in the wall
where it seemed the lowest; but since


" - Ridendo dicere verum
Quis vetat?"


and


" - fas est et ab hoste doceri,"


the constable and his household watched all night under arms, till
at length, worn out by fatigue, they all retired to rest on the
appearance of daylight, upon which the enemy attacked the walls with
scaling-ladders, at the very place that had been pointed out.  The
constable and his wife were taken prisoners, with many others, a few
persons only escaping, who had sheltered themselves in the principal
tower.  With the exception of this stronghold, the enemy violently
seized and burned everything; and thus, by the righteous judgment of
God, the crime was punished in the very place where it had been
committed.  A short time after the taking of this fortress, when the
aforesaid sheriff was building a castle at Landinegat, {68} near
Monmouth, with the assistance of the army he had brought from
Hereford, he was attacked at break of day, when


"Tythoni croceum linquens Aurora cubile"


was only beginning to divest herself of the shades of night, by the
young men from Gwent and the adjacent parts, with the descendants of
those who had been slain.  Through aware of this premeditated
attack, and prepared and drawn up in battle array, they were
nevertheless repulsed within their intrenchments, and the sheriff,
together with nine of the chief men of Hereford, and many others,
were pierced to death with lances.  It is remarkable that, although
Ranulf, besides many other mortal wounds, had the veins and arteries
of his neck and his windpipe separated with a sword, he made signs
for a priest, and from the merit of his past life, and the honour
and veneration he had shewn to those chosen into the sacred order of
Christ, he was confessed, and received extreme unction before he
died.  And, indeed, many events concur to prove that, as those who
respect the priesthood, in their latter days enjoy the satisfaction
of friendly intercourse, so do their revilers and accusers often die
without that consolation.  William de Braose, who was not the author
of the crime we have preferred passing over in silence, but the
executioner, or, rather, not the preventer of its execution, while
the murderous bands were fulfilling the orders they had received,
was precipitated into a deep foss, and being taken by the enemy, was
drawn forth, and only by a sudden effort of his own troops, and by
divine mercy, escaped uninjured.  Hence it is evident that he who
offends in a less degree, and unwillingly permits a thing to be
done, is more mildly punished than he who adds counsel and authority
to his act.  Thus, in the sufferings of Christ, Judas was punished
with hanging, the Jews with destruction and banishment, and Pilate
with exile.  But the end of the king, who assented to and ordered
this treachery, sufficiently manifested in what manner, on account
of this and many other enormities he had committed (as in the book
"De Instructione Principis," by God's guidance, we shall set forth),
he began with accumulated ignominy, sorrow, and confusion, to suffer
punishment in this world. {69}

It seems worthy of remark, that the people of what is called Venta
{70} are more accustomed to war, more famous for valour, and more
expert in archery, than those of any other part of Wales.  The
following examples prove the truth of this assertion.  In the last
capture of the aforesaid castle, which happened in our days, two
soldiers passing over a bridge to take refuge in a tower built on a
mound of earth, the Welsh, taking them in the rear, penetrated with
their arrows the oaken portal of the tower, which was four fingers
thick; in memory of which circumstance, the arrows were preserved in
the gate.  William de Braose also testifies that one of his
soldiers, in a conflict with the Welsh, was wounded by an arrow,
which passed through his thigh and the armour with which it was
cased on both sides, and, through that part of the saddle which is
called the alva, mortally wounded the horse.  Another soldier had
his hip, equally sheathed in armour, penetrated by an arrow quite to
the saddle, and on turning his horse round, received a similar wound
on the opposite hip, which fixed him on both sides of his seat.
What more could be expected from a balista?  Yet the bows used by
this people are not made of horn, ivory, or yew, but of wild elm;
unpolished, rude, and uncouth, but stout; not calculated to shoot an
arrow to a great distance, but to inflict very severe wounds in
close fight.

But let us again return to our Itinerary.



CHAPTER V



Of the progress by the castle of Usk and the town of Caerleon


At the castle of Usk, a multitude of persons influenced by the
archbishop's sermon, and by the exhortations of the good and worthy
William bishop of Landaf, {71} who faithfully accompanied us through
his diocese, were signed with the cross; Alexander archdeacon of
Bangor {72} acting as interpreter to the Welsh.  It is remarkable
that many of the most notorious murderers, thieves, and robbers of
the neighbourhood were here converted, to the astonishment of the
spectators.  Passing from thence through Caerleon and leaving far on
our left hand the castle of Monmouth, and the noble forest of Dean,
situated on the other side of the Wye and on this side the Severn,
and which amply supplies Gloucester with iron and venison, we spent
the night at Newport, having crossed the river Usk three times. {73}
Caerleon means the city of Legions, Caer, in the British language,
signifying a city or camp, for there the Roman legions, sent into
this island, were accustomed to winter, and from this circumstance
it was styled the city of legions.  This city was of undoubted
antiquity, and handsomely built of masonry, with courses of bricks,
by the Romans.  Many vestiges of its former splendour may yet be
seen; immense palaces, formerly ornamented with gilded roofs, in
imitation of Roman magnificence, inasmuch as they were first raised
by the Roman princes, and embellished with splendid buildings; a
tower of prodigious size, remarkable hot baths, relics of temples,
and theatres, all inclosed within fine walls, parts of which remain
standing.  You will find on all sides, both within and without the
circuit of the walls, subterraneous buildings, aqueducts,
underground passages; and what I think worthy of notice, stoves
contrived with wonderful art, to transmit the heat insensibly
through narrow tubes passing up the side walls.

Julius and Aaron, after suffering martyrdom, were buried in this
city, and had each a church dedicated to him.  After Albanus and
Amphibalus, they were esteemed the chief protomartyrs of Britannia
Major.  In ancient times there were three fine churches in this
city:  one dedicated to Julius the martyr, graced with a choir of
nuns; another to Aaron, his associate, and ennobled with an order of
canons; and the third distinguished as the metropolitan of Wales.
Amphibalus, the instructor of Albanus in the true faith, was born in
this place.  This city is well situated on the river Usk, navigable
to the sea, and adorned with woods and meadows.  The Roman
ambassadors here received their audience at the court of the great
king Arthur; and here also, the archbishop Dubricius ceded his
honours to David of Menevia, the metropolitan see being translated
from this place to Menevia, according to the prophecy of Merlin
Ambrosius.  "Menevia pallio urbis Legionum induetur."  "Menevia
shall be invested with the pall of the city of Legions."

Not far hence is a rocky eminence, impending over the Severn, called
by the English Gouldcliffe {74} or golden rock, because from the
reflections of the sun's rays it assumes a bright golden colour:


"Nec mihi de facili fieri persuasio posset,
Quod frustra tantum dederit natura nito rem
Saxis, quodque suo fuerit flos hic sine fructu."


Nor can I be easily persuaded that nature hath given such splendour
to the rocks in vain, and that this flower should be without fruit,
if any one would take the pains to penetrate deeply into the bowels
of the earth; if any one, I say, would extract honey from the rock,
and oil from the stone.  Indeed many riches of nature lie concealed
through inattention, which the diligence of posterity will bring to
light; for, as necessity first taught the ancients to discover the
conveniences of life, so industry, and a greater acuteness of
intellect, have laid open many things to the moderns; as the poet
says, assigning two causes for these discoveries,


" - labor omnia vincit
Improbus, et duris urgens in rebus egestas."


It is worthy of observation, that there lived in the neighbourhood
of this City of Legions, in our time, a Welshman named Melerius,
who, under the following circumstances, acquired the knowledge of
future and occult events.  Having, on a certain night, namely that
of Palm Sunday, met a damsel whom he had long loved, in a pleasant
and convenient place, while he was indulging in her embraces,
suddenly, instead of a beautiful girl, he found in his arms a hairy,
rough, and hideous creature, the sight of which deprived him of his
senses, and he became mad.  After remaining many years in this
condition, he was restored to health in the church of St. David's,
through the merits of its saints.  But having always an
extraordinary familiarity with unclean spirits, by seeing them,
knowing them, talking with them, and calling each by his proper
name, he was enabled, through their assistance, to foretel future
events.  He was, indeed, often deceived (as they are) with respect
to circumstances at a great distance of time or place, but was less
mistaken in affairs which were likely to happen nearer, or within
the space of a year.  The spirits appeared to him, usually on foot,
equipped as hunters, with horns suspended from their necks, and
truly as hunters, not of animals, but of souls.  He particularly met
them near monasteries and monastic cells; for where rebellion
exists, there is the greatest need of armies and strength.  He knew
when any one spoke falsely in his presence, for he saw the devil, as
it were, leaping and exulting upon the tongue of the liar.  If he
looked on a book faultily or falsely written, or containing a false
passage, although wholly illiterate, he would point out the place
with his finger.  Being questioned how he could gain such knowledge,
he said that he was directed by the demon's finger to the place.  In
the same manner, entering into the dormitory of a monastery, he
indicated the bed of any monk not sincerely devoted to religion.  He
said, that the spirit of gluttony and surfeit was in every respect
sordid; but that the spirit of luxury and lust was more beautiful
than others in appearance, though in fact most foul.  If the evil
spirits oppressed him too much, the Gospel of St. John was placed on
his bosom, when, like birds, they immediately vanished; but when
that book was removed, and the History of the Britons, by Geoffrey
Arthur, {75} was substituted in its place, they instantly reappeared
in greater numbers, and remained a longer time than usual on his
body and on the book.

It is worthy of remark, that Barnabas placed the Gospel of St.
Matthew upon sick persons, and they were healed; from which, as well
as from the foregoing circumstance, it appears how great a dignity
and reverence is due to the sacred books of the gospel, and with
what danger and risk of damnation every one who swears falsely by
them, deviates from the paths of truth.  The fall of Enoch, abbot of
Strata Marcella, {76} too well known in Wales, was revealed to many
the day after it happened, by Melerius, who, being asked how he knew
this circumstance, said, that a demon came to him disguised as a
hunter, and, exulting in the prospect of such a victory, foretold
the ruin of the abbot, and explained in what manner he would make
him run away with a nun from the monastery.  The end in view was
probably the humiliation and correction of the abbot, as was proved
from his shortly returning home so humbled and amended, that he
scarcely could be said to have erred.  Seneca says, "He falls not
badly, who rises stronger from his fall."  Peter was more strenuous
after his denial of Christ, and Paul after being stoned; since,
where sin abounds, there will grace also superabound.  Mary Magdalen
was strengthened after her frailty.  He secretly revealed to Canon,
the good and religious abbot of Alba-domus, his opinion of a certain
woman whom he had seen; upon which the holy man confessed, with
tears in his eyes, his predilection for her, and received from three
priests the discipline of incontinence.  For as that long and
experienced subtle enemy, by arguing from certain conjectural signs,
may foretell future by past events, so by insidious treachery and
contrivance, added to exterior appearances, he may sometimes be able
to discover the interior workings of the mind.

At the same time there was in Lower Gwent a demon incubus, who, from
his love for a certain young woman, and frequenting the place where
she lived, often conversed with men, and frequently discovered
hidden things and future events.  Melerius being interrogated
concerning him, said he knew him well, and mentioned his name.  He
affirmed that unclean spirits conversed with mankind before war, or
any great internal disturbance, which was shortly afterwards proved,
by the destruction of the province by Howel, son of Iorwerth of
Caerleon.  At the same time, when king Henry II., having taken the
king of Scotland prisoner, had restored peace to his kingdom, Howel,
fearful of the royal revenge for the war he had waged, was relieved
from his difficulties by these comfortable words of Melerius:  "Fear
not," says he, "Howel, the wrath of the king, since he must go into
other parts.  An important city which he possesses beyond sea is now
besieged by the king of France, on which account he will postpone
every other business, and hasten thither with all possible
expedition."  Three days afterwards, Howel received advice that this
event had really come to pass, owing to the siege of the city of
Rouen.  He forewarned also Howel of the betraying of his castle at
Usk, a long time before it happened, and informed him that he should
be wounded, but not mortally; and that he should escape alive from
the town.  In this alone he was deceived, for he soon after died of
the same wound.  Thus does that archenemy favour his friends for a
time, and thus does he at last reward them.

In all these singular events it appears to me most wonderful that he
saw those spirits so plainly with his carnal eyes, because spirits
cannot be discerned by the eyes of mortals, unless they assume a
corporeal substance; but if in order to be seen they had assumed
such a substance, how could they remain unperceived by other persons
who were present?  Perhaps they were seen by such a miraculous
vision as when king Balthazar saw the hand of one writing on the
wall, "Mane, Techel, Phares," that is, weighed, numbered, divided;
who in the same night lost both his kingdom and his life.  But
Cambria well knows how in these districts, from a blind desire of
dominion, a total dissolution of the endearing ties of
consanguinity, and a bad and depraved example diffused throughout
the country, good faith has been so shamefully perverted and abused.



CHAPTER VI



Newport and Caerdyf


At Newport, where the river Usk, descending from its original source
in Cantref Bachan, falls into the sea, many persons were induced to
take the cross.  Having passed the river Remni, we approached the
noble castle of Caerdyf, {77} situated on the banks of the river
Taf.  In the neighbourhood of Newport, which is in the district of
Gwentluc, {78} there is a small stream called Nant Pencarn, {79}
passable only at certain fords, not so much owing to the depth of
its waters, as from the hollowness of its channel and muddy bottom.
The public road led formerly to a ford, called Ryd Pencarn, that is,
the ford under the head of a rock, from Rhyd, which in the British
language signifies a ford, Pen, the head, and Cam, a rock; of which
place Merlin Sylvester had thus prophesied:  "Whenever you shall see
a mighty prince with a freckled face make an hostile irruption into
the southern part of Britain, should he cross the ford of Pencarn,
then know ye, that the force of Cambria shall be brought low."  Now
it came to pass in our times, that king Henry II. took up arms
against Rhys, the son of Gruffydd, and directed his march through
the southern part of Wales towards Caermardyn.  On the day he
intended to pass over Nant Pentcarn, the old Britons of the
neighbourhood watched his approach towards the ford with the utmost
solicitude; knowing, since he was both mighty and freckled, that if
the passage of the destined ford was accomplished, the prophecy
concerning him would undoubtedly be fulfilled.  When the king had
followed the road leading to a more modern ford of the river (the
old one spoken of in the prophecy having been for a long time in
disuse), and was preparing to pass over, the pipers and trumpeters,
called Cornhiriet, from HIR, long, and CORNU, a horn, began to sound
their instruments on the opposite bank, in honour of the king.  The
king's horse, startling at the wild, unusual noise, refused to obey
the spur, and enter the water; upon which, the king, gathering up
the reins, hastened, in violent wrath, to the ancient ford, which he
rapidly passed; and the Britons returned to their homes, alarmed and
dismayed at the destruction which seemed to await them.  An
extraordinary circumstance occurred likewise at the castle of
Caerdyf.  William earl of Gloucester, son of earl Robert, {80} who,
besides that castle, possessed by hereditary right all the province
of Gwladvorgan, {81} that is, the land of Morgan, had a dispute with
one of his dependants, whose name was Ivor the Little, being a man
of short stature, but of great courage.  This man was, after the
manner of the Welsh, owner of a tract of mountainous and woody
country, of the whole, or a part of which, the earl endeavoured to
deprive him.  At that time the castle of Caerdyf was surrounded with
high walls, guarded by one hundred and twenty men-at-arms, a
numerous body of archers, and a strong watch.  The city also
contained many stipendiary soldiers; yet, in defiance of all these
precautions of security, Ivor, in the dead of night, secretly scaled
the walls, and, seizing the count and countess, with their only son,
carried them off into the woods, and did not release them until he
had recovered everything that had been unjustly taken from him, and
received a compensation of additional property; for, as the poet
observes,


"Spectandum est semper ne magna injuria fiat
Fortibus et miseris; tollas licet omne quod usquam est
Argenti atque auri, spoliatis arma supersunt."


In this same town of Caerdyf, king Henry II., on his return from
Ireland, the first Sunday after Easter, passed the night.  In the
morning, having heard mass, he remained at his devotions till every
one had quitted the chapel of St. Piranus. {82}  As he mounted his
horse at the door, a man of a fair complexion, with a round tonsure
and meagre countenance, tall, and about forty years of age, habited
in a white robe falling down to his naked feet, thus addressed him
in the Teutonic tongue:  "God hold the, cuing," which signifies,
"May God protect you, king;" and proceeded, in the same language,
"Christ and his Holy Mother, John the Baptist, and the Apostle Peter
salute thee, and command thee strictly to prohibit throughout thy
whole dominions every kind of buying or selling on Sundays, and not
to suffer any work to be done on those days, except such as relates
to the preparation of daily food; that due attention may be paid to
the performance of the divine offices.  If thou dost this, all thy
undertakings shall be successful, and thou shalt lead a happy life."
The king, in French, desired Philip de Mercros, {83} who held the
reins of his horse, to ask the rustic if he had dreamt this? and
when the soldier explained to him the king's question in English, he
replied in the same language he had before used, "Whether I have
dreamt it or not, observe what day this is (addressing himself to
the king, not to the interpreter), and unless thou shalt do so, and
quickly amend thy life, before the expiration of one year, thou
shalt hear such things concerning what thou lovest best in this
world, and shalt thereby be so much troubled, that thy disquietude
shall continue to thy life's end."  The king, spurring his horse,
proceeded a little way towards the gate, when, stopping suddenly, he
ordered his attendants to call the good man back.  The soldier, and
a young man named William, the only persons who remained with the
king, accordingly called him, and sought him in vain in the chapel,
and in all the inns of the city.  The king, vexed that he had not
spoken more to him, waited alone a long time, while other persons
went in search of him; and when he could not be found, pursued his
journey over the bridge of Remni to Newport.  The fatal prediction
came to pass within the year, as the man had threatened; for the
king's three sons, Henry, the eldest, and his brothers, Richard of
Poitou, and Geoffrey, count of Britany, in the following Lent,
deserted to Louis king of France, which caused the king greater
uneasiness than he had ever before experienced; and which, by the
conduct of some one of his sons, was continued till the time of his
decease.  This monarch, through divine mercy (for God is more
desirous of the conversion than the destruction of a sinner),
received many other admonitions and reproofs about this time, and
shortly before his death; all of which, being utterly incorrigible,
he obstinately and obdurately despised, as will be more fully set
forth (by the favour of God) in my book, "de Principis
Instructione."

Not far from Caerdyf is a small island situated near the shore of
the Severn, called Barri, from St. Baroc {84} who formerly lived
there, and whose remains are deposited in a chapel overgrown with
ivy, having been transferred to a coffin.  From hence a noble
family, of the maritime parts of South Wales, who owned this island
and the adjoining estates, received the name of de Barri.  It is
remarkable that, in a rock near the entrance of the island, there is
a small cavity, to which, if the ear is applied, a noise is heard
like that of smiths at work, the blowing of bellows, strokes of
hammers, grinding of tools, and roaring of furnaces; and it might
easily be imagined that such noises, which are continued at the ebb
and flow of the tides, were occasioned by the influx of the sea
under the cavities of the rocks.



CHAPTER VII



The see of Landaf and monastery of Margan, and the remarkable things
in those parts


On the following morning, the business of the cross being publicly
proclaimed at Landaf, the English standing on one side, and the
Welsh on the other, many persons of each nation took the cross, and
we remained there that night with William bishop of that place, {85}
a discreet and good man.  The word Landaf {86} signifies the church
situated upon the river Taf, and is now called the church of St.
Teileau, formerly bishop of that see.  The archbishop having
celebrated mass early in the morning, before the high altar of the
cathedral, we immediately pursued our journey by the little cell of
Ewenith {87} to the noble Cistercian monastery of Margan. {88}  This
monastery, under the direction of Conan, a learned and prudent
abbot, was at this time more celebrated for its charitable deeds
than any other of that order in Wales.  On this account, it is an
undoubted fact, that, as a reward for that abundant charity which
the monastery had always, in times of need, exercised towards
strangers and poor persons, in a season of approaching famine, their
corn and provisions were perceptibly, by divine assistance,
increased, like the widow's cruise of oil by the means of the
prophet Elijah.  About the time of its foundation, a young man of
those parts, by birth a Welshman, having claimed and endeavoured to
apply to his own use certain lands which had been given to the
monastery, by the instigation of the devil set on fire the best barn
belonging to the monks, which was filled with corn; but, immediately
becoming mad, he ran about the country in a distracted state, nor
ceased raving until he was seized by his parents and bound.  Having
burst his bonds, and tired out his keepers, he came the next morning
to the gate of the monastery, incessantly howling out that he was
inwardly burnt by the influence of the monks, and thus in a few days
expired, uttering the most miserable complaints.  It happened also,
that a young man was struck by another in the guests' hall; but on
the following day, by divine vengeance, the aggressor was, in the
presence of the fraternity, killed by an enemy, and his lifeless
body was laid out in the same spot in the hall where the sacred
house had been violated.  In our time too, in a period of scarcity,
while great multitudes of poor were daily crowding before the gates
for relief, by the unanimous consent of the brethren, a ship was
sent to Bristol to purchase corn for charitable purposes.  The
vessel, delayed by contrary winds, and not returning (but rather
affording an opportunity for the miracle), on the very day when
there would have been a total deficiency of corn, both for the poor
and the convent, a field near the monastery was found suddenly to
ripen, more than a month before the usual time of harvest:  thus,
divine Providence supplied the brotherhood and the numerous poor
with sufficient nourishment until autumn.  By these and other signs
of virtues, the place accepted by God began to be generally esteemed
and venerated.

It came to pass also in our days, during the period when the four
sons of Caradoc son of Iestin, and nephews of prince Rhys by his
sister, namely, Morgan, Meredyth, Owen, and Cadwallon, bore rule for
their father in those parts, that Cadwallon, through inveterate
malice, slew his brother Owen.  But divine vengeance soon overtook
him; for on his making a hostile attack on a certain castle, he was
crushed to pieces by the sudden fall of its walls:  and thus, in the
presence of a numerous body of his own and his brother's forces,
suffered the punishment which his barbarous and unnatural conduct
had so justly merited.

Another circumstance which happened here deserves notice.  A
greyhound belonging to the aforesaid Owen, large, beautiful, and
curiously spotted with a variety of colours, received seven wounds
from arrows and lances, in the defence of his master, and on his
part did much injury to the enemy and assassins.  When his wounds
were healed, he was sent to king Henry II. by William earl of
Gloucester, in testimony of so great and extraordinary a deed.  A
dog, of all animals, is most attached to man, and most easily
distinguishes him; sometimes, when deprived of his master, he
refuses to live, and in his master's defence is bold enough to brave
death; ready, therefore, to die, either with or for his master.  I
do not think it superfluous to insert here an example which
Suetonius gives in his book on the nature of animals, and which
Ambrosius also relates in his Exameron.  "A man, accompanied by a
dog, was killed in a remote part of the city of Antioch, by a
soldier, for the sake of plunder.  The murderer, concealed by the
darkness of the morning, escaped into another part of the city; the
corpse lay unburied; a large concourse of people assembled; and the
dog, with bitter howlings, lamented his master's fate.  The
murderer, by chance, passed that way, and, in order to prove his
innocence, mingled with the crowd of spectators, and, as if moved by
compassion, approached the body of the deceased.  The dog,
suspending for a while his moans, assumed the arms of revenge;
rushed upon the man, and seized him, howling at the same time in so
dolorous a manner, that all present shed tears.  It was considered
as a proof against the murderer, that the dog seized him from
amongst so many, and would not let him go; and especially, as
neither the crime of hatred, envy, or injury, could possibly, in
this case, be urged against the dog.  On account, therefore, of such
a strong suspicion of murder (which the soldier constantly denied),
it was determined that the truth of the matter should be tried by
combat.  The parties being assembled in a field, with a crowd of
people around, the dog on one side, and the soldier, armed with a
stick of a cubit's length, on the other, the murderer was at length
overcome by the victorious dog, and suffered an ignominious death on
the common gallows.

Pliny and Solinus relate that a certain king, who was very fond of
dogs, and addicted to hunting, was taken and imprisoned by his
enemies, and in a most wonderful manner liberated, without any
assistance from his friends, by a pack of dogs, who had
spontaneously sequestered themselves in the mountainous and woody
regions, and from thence committed many atrocious acts of
depredation on the neighbouring herds and flocks.  I shall take this
opportunity of mentioning what from experience and ocular testimony
I have observed respecting the nature of dogs.  A dog is in general
sagacious, but particularly with respect to his master; for when he
has for some time lost him in a crowd, he depends more upon his nose
than upon his eyes; and, in endeavouring to find him, he first looks
about, and then applies his nose, for greater certainty, to his
clothes, as if nature had placed all the powers of infallibility in
that feature.  The tongue of a dog possesses a medicinal quality;
the wolf's, on the contrary, a poisonous:  the dog heals his wounds
by licking them, the wolf, by a similar practice, infects them; and
the dog, if he has received a wound in his neck or head, or any part
of his body where he cannot apply his tongue, ingeniously makes use
of his hinder foot as a conveyance of the healing qualities to the
parts affected.



CHAPTER VIII



Passage of the rivers Avon and Neth - and of Abertawe and Goer


Continuing our journey, {89} not far from Margan, where the
alternate vicissitudes of a sandy shore and the tide commence, we
forded over the river Avon, having been considerably delayed by the
ebbing of the sea; and under the guidance of Morgan, eldest son of
Caradoc, proceeded along the sea-shore towards the river Neth,
which, on account of its quicksands, is the most dangerous and
inaccessible river in South Wales.  A pack-horse belonging to the
author, which had proceeded by the lower way near the sea, although
in the midst of many others, was the only one which sunk down into
the abyss, but he was at last, with great difficulty, extricated,
and not without some damage done to the baggage and books.  Yet,
although we had Morgan, the prince of that country, as our
conductor, we did not reach the river without great peril, and some
severe falls; for the alarm occasioned by this unusual kind of road,
made us hasten our steps over the quicksands, in opposition to the
advice of our guide, and fear quickened our pace; whereas, through
these difficult passages, as we there learned, the mode of
proceeding should be with moderate speed.  But as the fords of that
river experience a change by every monthly tide, and cannot be found
after violent rains and floods, we did not attempt the ford, but
passed the river in a boat, leaving the monastery of Neth {90} on
our right hand, approaching again to the district of St. David's,
and leaving the diocese of Landaf (which we had entered at
Abergevenny) behind us.

It happened in our days that David II., bishop of St. David's,
passing this way, and finding the ford agitated by a recent storm, a
chaplain of those parts, named Rotherch Falcus, being conversant in
the proper method of crossing these rivers, undertook, at the desire
of the bishop, the dangerous task of trying the ford.  Having
mounted a large and powerful horse, which had been selected from the
whole train for this purpose, he immediately crossed the ford, and
fled with great rapidity to the neighbouring woods, nor could he be
induced to return until the suspension which he had lately incurred
was removed, and a full promise of security and indemnity obtained;
the horse was then restored to one party, and his service to the
other.

Entering the province called Goer, {91} we spent the night at the
castle of Sweynsei, {92} which in Welsh is called Abertawe, or the
fall of the river Tawe into the sea.  The next morning, the people
being assembled after mass, and many having been induced to take the
cross, an aged man of that district, named Cador, thus addressed the
archbishop:  "My lord, if I now enjoyed my former strength, and the
vigour of youth, no alms should ransom me, no desire of inactivity
restrain me, from engaging in the laudable undertaking you preach;
but since my weak age and the injuries of time deprive me of this
desirable benefit (for approaching years bring with them many
comforts, which those that are passed take away), if I cannot, owing
to the infirmity of my body, attain a full merit, yet suffer me, by
giving a tenth of all I possess, to attain a half."  Then falling
down at the feet of the archbishop, he deposited in his hands, for
the service of the cross, the tenth of his estate, weeping bitterly,
and intreating from him the remission of one half of the enjoined
penance.  After a short time he returned, and thus continued:  "My
lord, if the will directs the action, and is itself, for the most
part, considered as the act, and as I have a full and firm
inclination to undertake this journey, I request a remission of the
remaining part of the penance, and in addition to my former gift, I
will equal the sum from the residue of my tenths."  The archbishop,
smiling at his devout ingenuity, embraced him with admiration.

On the same night, two monks, who waited in the archbishop's
chamber, conversing about the occurrences of their journey, and the
dangers of the road, one of them said (alluding to the wildness of
the country), "This is a hard province;" the other (alluding to the
quicksands), wittily replied, "Yet yesterday it was found too soft."

A short time before our days, a circumstance worthy of note occurred
in these parts, which Elidorus, a priest, most strenuously affirmed
had befallen himself.  When a youth of twelve years, and learning
his letters, since, as Solomon says, "The root of learning is
bitter, although the fruit is sweet," in order to avoid the
discipline and frequent stripes inflicted on him by his preceptor,
he ran away, and concealed himself under the hollow bank of a river.
After fasting in that situation for two days, two little men of
pigmy stature appeared to him, saying, "If you will come with us, we
will lead you into a country full of delights and sports."
Assenting and rising up, he followed his guides through a path, at
first subterraneous and dark, into a most beautiful country, adorned
with rivers and meadows, woods and plains, but obscure, and not
illuminated with the full light of the sun.  All the days were
cloudy, and the nights extremely dark, on account of the absence of
the moon and stars.  The boy was brought before the king, and
introduced to him in the presence of the court; who, having examined
him for a long time, delivered him to his son, who was then a boy.
These men were of the smallest stature, but very well proportioned
in their make; they were all of a fair complexion, with luxuriant
hair falling over their shoulders like that of women.  They had
horses and greyhounds adapted to their size.  They neither ate flesh
nor fish, but lived on milk diet, made up into messes with saffron.
They never took an oath, for they detested nothing so much as lies.
As often as they returned from our upper hemisphere, they reprobated
our ambition, infidelities, and inconstancies; they had no form of
public worship, being strict lovers and reverers, as it seemed, of
truth.

The boy frequently returned to our hemisphere, sometimes by the way
he had first gone, sometimes by another:  at first in company with
other persons, and afterwards alone, and made himself known only to
his mother, declaring to her the manners, nature, and state of that
people.  Being desired by her to bring a present of gold, with which
that region abounded, he stole, while at play with the king's son,
the golden ball with which he used to divert himself, and brought it
to his mother in great haste; and when he reached the door of his
father's house, but not unpursued, and was entering it in a great
hurry, his foot stumbled on the threshold, and falling down into the
room where his mother was sitting, the two pigmies seized the ball
which had dropped from his hand, and departed, shewing the boy every
mark of contempt and derision.  On recovering from his fall,
confounded with shame, and execrating the evil counsel of his
mother, he returned by the usual track to the subterraneous road,
but found no appearance of any passage, though he searched for it on
the banks of the river for nearly the space of a year.  But since
those calamities are often alleviated by time, which reason cannot
mitigate, and length of time alone blunts the edge of our
afflictions, and puts an end to many evils, the youth having been
brought back by his friends and mother, and restored to his right
way of thinking, and to his learning, in process of time attained
the rank of priesthood.  Whenever David II., bishop of St. David's,
talked to him in his advanced state of life concerning this event,
he could never relate the particulars without shedding tears.  He
had made himself acquainted with the language of that nation, the
words of which, in his younger days, he used to recite, which, as
the bishop often had informed me, were very conformable to the Greek
idiom.  When they asked for water, they said Ydor ydorum, which
meant bring water, for Ydor in their language, as well as in the
Greek, signifies water, from whence vessels for water are called
{Greek text which cannot be reproduced}; and Dur also, in the
British language, signifies water.  When they wanted salt they said,
Halgein ydorum, bring salt:  salt is called {Greek text} in Greek,
and Halen in British, for that language, from the length of time
which the Britons (then called Trojans, and afterwards Britons, from
Brito, their leader) remained in Greece after the destruction of
Troy, became, in many instances, similar to the Greek.

It is remarkable that so many languages should correspond in one
word, {Greek} in Greek, Halen in British, and Halgein in the Irish
tongue, the g being inserted; Sal in Latin, because, as Priscian
says, "the s is placed in some words instead of an aspirate," as
{Greek} in Greek is called Sal in Latin, {Greek} - semi - {Greek} -
septem - Sel in French - the A being changed into E - Salt in
English, by the addition of T to the Latin; Sout, in the Teutonic
language:  there are therefore seven or eight languages agreeing in
this one word.  If a scrupulous inquirer should ask my opinion of
the relation here inserted, I answer with Augustine, "that the
divine miracles are to be admired, not discussed."  Nor do I, by
denial, place bounds to the divine power, nor, by assent, insolently
extend what cannot be extended.  But I always call to mind the
saying of St. Jerome; "You will find," says he, "many things
incredible and improbable, which nevertheless are true; for nature
cannot in any respect prevail against the lord of nature."  These
things, therefore, and similar contingencies, I should place,
according to the opinion of Augustine, among those particulars which
are neither to be affirmed, nor too positively denied.



CHAPTER IX



Passage over the rivers Lochor and Wendraeth; and of Cydweli


Thence we proceeded towards the river Lochor, {93} through the
plains in which Howel, son of Meredyth of Brecheinoc, after the
decease of king Henry I., gained a signal victory over the English.
Having first crossed the river Lochor, and afterwards the water
called Wendraeth, {94} we arrived at the castle of Cydweli. {95}  In
this district, after the death of king Henry, whilst Gruffydd son of
Rhys, the prince of South Wales, was engaged in soliciting
assistance from North Wales, his wife Gwenliana (like the queen of
the Amazons, and a second Penthesilea) led an army into these parts;
but she was defeated by Maurice de Londres, lord of that country,
and Geoffrey, the bishop's constable. {96}  Morgan, one of her sons,
whom she had arrogantly brought with her in that expedition, was
slain, and the other, Malgo, taken prisoner; and she, with many of
her followers, was put to death.  During the reign of king Henry I.,
when Wales enjoyed a state of tranquillity, the above-mentioned
Maurice had a forest in that neighbourhood, well stocked with wild
animals, and especially deer, and was extremely tenacious of his
venison.  His wife (for women are often very expert in deceiving
men) made use of this curious stratagem.  Her husband possessed, on
the side of the wood next the sea, some extensive pastures, and
large flocks of sheep.  Having made all the shepherds and chief
people in her house accomplices and favourers of her design, and
taking advantage of the simple courtesy of her husband, she thus
addressed him:  "It is wonderful that being lord over beasts, you
have ceased to exercise dominion over them; and by not making use of
your deer, do not now rule over them, but are subservient to them;
and behold how great an abuse arises from too much patience; for
they attack our sheep with such an unheard-of rage, and unusual
voracity, that from many they are become few; from being
innumerable, only numerous."  To make her story more probable, she
caused some wool to be inserted between the intestines of two stags
which had been embowelled; and her husband, thus artfully deceived,
sacrificed his deer to the rapacity of his dogs.



CHAPTER X



Tywy river - Caermardyn - monastery of Albelande


Having crossed the river Tywy in a boat, we proceeded towards
Caermardyn, leaving Lanstephan and Talachar {97} on the sea-coast to
our left.  After the death of king Henry II., Rhys, the son of
Gruffydd, took these two castles by assault; then, having laid
waste, by fire and sword, the provinces of Penbroch and Ros, he
besieged Caermardyn, but failed in his attempt.  Caermardyn {98}
signifies the city of Merlin, because, according to the British
History, he was there said to have been begotten of an incubus.

This ancient city is situated on the banks of the noble river Tywy,
surrounded by woods and pastures, and was strongly inclosed with
walls of brick, part of which are still standing; having Cantref
Mawr, the great cantred, or hundred, on the eastern side, a safe
refuge, in times of danger, to the inhabitants of South Wales, on
account of its thick woods; where is also the castle of Dinevor,
{99} built on a lofty summit above the Tywy, the royal seat of the
princes of South Wales.  In ancient times, there were three regal
palaces in Wales:  Dinevor in South Wales, Aberfrau in North Wales,
situated in Anglesea, and Pengwern in Powys, now called Shrewsbury
(Slopesburia); Pengwern signifies the head of a grove of alders.
Recalling to mind those poetical passages:


"Dolus an virtus quis in hoste requirat?"


and


"Et si non recte possis quocunque modo rem,"


my pen shrinks with abhorrence from the relation of the enormous
vengeance exercised by the court against its vassals, within the
comot of Caeo, in the Cantref Mawr.  Near Dinevor, on the other side
of the river Tywy, in the Cantref Bychan, or the little cantred,
there is a spring which, like the tide, ebbs and flows twice in
twenty-four hours. {100}  Not far to the north of Caermardyn, namely
at Pencadair, {101} that is, the head of the chair, when Rhys, the
son of Gruffydd, was more by stratagem than force compelled to
surrender, and was carried away into England, king Henry II.
despatched a knight, born in Britany, on whose wisdom and fidelity
he could rely, under the conduct of Guaidanus, dean of Cantref Mawr,
to explore the situation of Dinevor castle, and the strength of the
country.  The priest, being desired to take the knight by the
easiest and best road to the castle, led him purposely aside by the
most difficult and inaccessible paths, and wherever they passed
through woods, the priest, to the general surprise of all present,
fed upon grass, asserting that, in times of need, the inhabitants of
that country were accustomed to live upon herbs and roots.  The
knight returning to the king, and relating what had happened,
affirmed that the country was uninhabitable, vile, and inaccessible,
and only affording food to a beastly nation, living like brutes.  At
length the king released Rhys, having first bound him to fealty by
solemn oaths and the delivery of hostages.

On our journey from Caermardyn towards the Cistercian monastery
called Alba Domus, {102} the archbishop was informed of the murder
of a young Welshman, who was devoutly hastening to meet him; when
turning out of the road, he ordered the corpse to be covered with
the cloak of his almoner, and with a pious supplication commended
the soul of the murdered youth to heaven.  Twelve archers of the
adjacent castle of St. Clare, {103} who had assassinated the young
man, were on the following day signed with the cross at Alba Domus,
as a punishment for their crime.  Having traversed three rivers, the
Taf, then the Cleddeu, under Lanwadein, {104} and afterwards another
branch of the same river, we at length arrived at Haverford.  This
province, from its situation between two rivers, has acquired the
name of Daugleddeu, {105} being enclosed and terminated, as it were,
by two swords, for cleddue, in the British language, signifies a
sword.



CHAPTER XI



Of Haverford and Ros


A sermon having been delivered at Haverford {106} by the archbishop,
and the word of God preached to the people by the archdeacon, whose
name appears on the title-page of this work, many soldiers and
plebeians were induced to take the cross.  It appeared wonderful and
miraculous, that, although the archdeacon addressed them both in the
Latin and French tongues, those persons who understood neither of
those languages were equally affected, and flocked in great numbers
to the cross.

An old woman of those parts, who for three preceding years had been
blind, having heard of the archbishop's arrival, sent her son to the
place where the sermon was to be preached, that he might bring back
to her some particle, if only of the fringe of his garment.  The
young man being prevented by the crowd from approaching the
archbishop, waited till the assembly was dispersed, and then carried
a piece of the earth on which the preacher had stood.  The mother
received the gift with great joy, and falling immediately on her
knees, applied the turf to her mouth and eyes; and thus, through the
merits of the holy man, and her own faith and devotion, recovered
the blessing of sight, which she had entirely lost.

The inhabitants of this province derived their origin from Flanders,
and were sent by king Henry I. to inhabit these districts; a people
brave and robust, ever most hostile to the Welsh; a people, I say,
well versed in commerce and woollen manufactories; a people anxious
to seek gain by sea or land, in defiance of fatigue and danger; a
hardy race, equally fitted for the plough or the sword; a people
brave and happy, if Wales (as it ought to have been) had been dear
to its sovereign, and had not so frequently experienced the
vindictive resentment and ill-treatment of its governors.

A circumstance happened in the castle of Haverford during our time,
which ought not to be omitted.  A famous robber was fettered and
confined in one of its towers, and was often visited by three boys,
the son of the earl of Clare, and two others, one of whom was son of
the lord of the castle, and the other his grandson, sent thither for
their education, and who applied to him for arrows, with which he
used to supply them.  One day, at the request of the children, the
robber, being brought from his dungeon, took advantage of the
absence of the gaoler, closed the door, and shut himself up with the
boys.  A great clamour instantly arose, as well from the boys
within, as from the people without; nor did he cease, with an
uplifted axe, to threaten the lives of the children, until indemnity
and security were assured to him in the most ample manner.  A
similar accident happened at Chateau-roux in France.  The lord of
that place maintained in the castle a man whose eyes he had formerly
put out, but who, by long habit, recollected the ways of the castle,
and the steps leading to the towers.  Seizing an opportunity of
revenge, and meditating the destruction of the youth, he fastened
the inward doors of the castle, and took the only son and heir of
the governor of the castle to the summit of a high tower, from
whence he was seen with the utmost concern by the people beneath.
The father of the boy hastened thither, and, struck with terror,
attempted by every possible means to procure the ransom of his son,
but received for answer, that this could not be effected, but by the
same mutilation of those lower parts, which he had likewise
inflicted on him.  The father, having in vain entreated mercy, at
length assented, and caused a violent blow to be struck on his body;
and the people around him cried out lamentably, as if he had
suffered mutilation.  The blind man asked him where he felt the
greatest pain? when he replied in his reins, he declared it was
false and prepared to precipitate the boy.  A second blow was given,
and the lord of the castle asserting that the greatest pains were at
his heart, the blind man expressing his disbelief, again carried the
boy to the summit of the tower.  The third time, however, the
father, to save his son, really mutilated himself; and when he
exclaimed that the greatest pain was in his teeth; "It is true,"
said he, "as a man who has had experience should be believed, and
thou hast in part revenged my injuries.  I shall meet death with
more satisfaction, and thou shalt neither beget any other son, nor
receive comfort from this."  Then, precipitating himself and the boy
from the summit of the tower, their limbs were broken, and both
instantly expired.  The knight ordered a monastery to be built on
the spot for the soul of the boy, which is still extant, and called
De Doloribus.

It appears remarkable to me that the entire inheritance should
devolve on Richard, son of Tankard, governor of the aforesaid castle
of Haverford, being the youngest son, and having many brothers of
distinguished character who died before him.  In like manner the
dominion of South Wales descended to Rhys son of Gruffyd, owing to
the death of several of his brothers.  During the childhood of
Richard, a holy man, named Caradoc, led a pious and recluse life at
St. Ismael, in the province of Ros, {107} to whom the boy was often
sent by his parents with provisions, and he so ingratiated himself
in the eyes of the good man, that he very often promised him,
together with his blessing, the portion of all his brothers, and the
paternal inheritance.  It happened that Richard, being overtaken by
a violent storm of rain, turned aside to the hermit's cell; and
being unable to get his hounds near him, either by calling, coaxing,
or by offering them food, the holy man smiled; and making a gentle
motion with his hand, brought them all to him immediately.  In
process of time, when Caradoc {108} had happily completed the course
of his existence, Tankard, father of Richard, violently detained his
body, which by his last will he had bequeathed to the church of St.
David; but being suddenly seized with a severe illness, he revoked
his command.  When this had happened to him a second and a third
time, and the corpse at last was suffered to be conveyed away, and
was proceeding over the sands of Niwegal towards St. David's, a
prodigious fall of rain inundated the whole country; but the
conductors of the sacred burthen, on coming forth from their
shelter, found the silken pall, with which the bier was covered, dry
and uninjured by the storm; and thus the miraculous body of Caradoc
was brought into the church of St. Andrew and St. David, and with
due solemnity deposited in the left aisle, near the altar of the
holy proto-martyr Stephen.

It is worthy of remark, that these people (the Flemings), from the
inspection of the right shoulders of rams, which have been stripped
of their flesh, and not roasted, but boiled, can discover future
events, or those which have passed and remained long unknown. {109}
They know, also, what is transpiring at a distant place, by a
wonderful art, and a prophetic kind of spirit.  They declare, also,
by means of signs, the undoubted symptoms of approaching peace and
war, murders and fires, domestic adulteries, the state of the king,
his life and death.  It happened in our time, that a man of those
parts, whose name was William Mangunel, a person of high rank, and
excelling all others in the aforesaid art, had a wife big with child
by her own husband's grandson.  Well aware of the fact, he ordered a
ram from his own flock to be sent to his wife, as a present from her
neighbour, which was carried to the cook, and dressed.  At dinner,
the husband purposely gave the shoulder-bone of the ram, properly
cleaned, to his wife, who was also well skilled in this art, for her
examination; when, having for a short time examined the secret
marks, she smiled, and threw the oracle down on the table.  Her
husband, dissembling, earnestly demanded the cause of her smiling,
and the explanation of the matter.  Overcome by his entreaties, she
answered:  "The man to whose fold this ram belongs, has an
adulterous wife, at this time pregnant by the commission of incest
with his own grandson."  The husband, with a sorrowful and dejected
countenance, replied:  "You deliver, indeed, an oracle supported by
too much truth, which I have so much more reason to lament, as the
ignominy you have published redounds to my own injury."  The woman,
thus detected, and unable to dissemble her confusion, betrayed the
inward feelings of her mind by external signs; shame and sorrow
urging her by turns, and manifesting themselves, now by blushes, now
by paleness, and lastly (according to the custom of women), by
tears.  The shoulder of a goat was also once brought to a certain
person, instead of a ram's - both being alike, when cleaned; who,
observing for a short time the lines and marks, exclaimed, "Unhappy
cattle, that never was multiplied! unhappy, likewise, the owner of
the cattle, who never had more than three or four in one flock!"
Many persons, a year and a half before the event, foresaw, by the
means of shoulder-bones, the destruction of their country, after the
decease of king Henry I., and, selling all their possessions, left
their homes, and escaped the impending ruin.

It happened also in Flanders, from whence this people came, that a
certain man sent a similar bone to a neighbour for his inspection;
and the person who carried it, on passing over a ditch, broke wind,
and wished it in the nostrils of the man on whose account he was
thus troubled.  The person to whom the bone was taken, on
examination, said, "May you have in your own nose, that which you
wished to be in mine."  In our time, a soothsayer, on the inspection
of a bone, discovered not only a theft, and the manner of it, but
the thief himself, and all the attendant circumstances; he heard
also the striking of a bell, and the sound of a trumpet, as if those
things which were past were still performing.  It is wonderful,
therefore, that these bones, like all unlawful conjurations, should
represent, by a counterfeit similitude to the eyes and ears, things
which are passed, as well as those which are now going on.



CHAPTER XII



Of Penbroch


The province of Penbroch adjoins the southern part of the territory
of Ros, and is separated from it by an arm of the sea.  Its
principal city, and the metropolis of Demetia, is situated on an
oblong rocky eminence, extending with two branches from Milford
Haven, from whence it derived the name of Penbroch, which signifies
the head of the aestuary.  Arnulph de Montgomery, {110} in the reign
of king Henry I., erected here a slender fortress with stakes and
turf, which, on returning to England, he consigned to the care of
Giraldus de Windesor, {111} his constable and lieutenant-general, a
worthy and discreet man.  Immediately on the death of Rhys son of
Tewdwr, who a short time before had been slain by the treachery of
his own troops at Brecheinoc, leaving his son, Gruffydd, a child,
the inhabitants of South Wales besieged the castle.  One night, when
fifteen soldiers had deserted, and endeavoured to escape from the
castle in a small boat, on the following morning Giraldus invested
their armour bearers with the arms and estates of their masters, and
decorated them with the military order.  The garrison being, from
the length of the siege, reduced to the utmost want of provisions,
the constable, with great prudence and flattering hopes of success,
caused four hogs, which yet remained, to be cut into small pieces
and thrown down to the enemy from the fortifications.  The next day,
having again recourse to a more refined stratagem, he contrived that
a letter, sealed with his own signet, should be found before the
house of Wilfred, {112} bishop of St. David's, who was then by
chance in that neighbourhood, as if accidentally dropped, stating
that there would be no necessity of soliciting the assistance of
earl Arnulph for the next four months to come.  The contents of
these letters being made known to the army, the troops abandoned the
siege of the castle, and retired to their own homes.  Giraldus, in
order to make himself and his dependants more secure, married Nest,
the sister of Gruffydd, prince of South Wales, by whom he had an
illustrious progeny of both sexes; and by whose means both the
maritime parts of South Wales were retained by the English, and the
walls of Ireland afterwards stormed, as our Vaticinal History
declares.

In our time, a person residing at the castle of Penbroch, found a
brood of young weasels concealed within a fleece in his dwelling
house, which he carefully removed and hid.  The mother, irritated at
the loss of her young, which she had searched for in vain, went to a
vessel of milk that had been set aside for the use of the master's
son, and raising herself up, polluted it with her deadly poison;
thus revenging, as it were, the loss of her young, by the
destruction of the child.  The man, observing what passed, carried
the fleece back to its former place; when the weasel, agitated by
maternal solicitude, between hope and fear, on finding again her
young, began to testify her joy by her cries and actions, and
returning quickly to the vessel, overthrew it; thus, in gratitude
for the recovery of her own offspring, saving that of her host from
danger.

In another place, an animal of the same species had brought out her
young into a plain for the enjoyment of the sun and air; when an
insidious kite carried off one of them.  Concealing herself with the
remainder behind some shrubs, grief suggested to her a stratagem of
exquisite revenge; she extended herself on a heap of earth, as if
dead, within sight of the plunderer, and (as success always
increases avidity) the bird immediately seized her and flew away,
but soon fell down dead by the bite of the poisonous animal.

The castle called Maenor Pyrr, {113} that is, the mansion of Pyrrus,
who also possessed the island of Chaldey, which the Welsh call Inys
Pyrr, or the island of Pyrrus, is distant about three miles from
Penbroch.  It is excellently well defended by turrets and bulwarks,
and is situated on the summit of a hill extending on the western
side towards the sea-port, having on the northern and southern sides
a fine fish-pond under its walls, as conspicuous for its grand
appearance, as for the depth of its waters, and a beautiful orchard
on the same side, inclosed on one part by a vineyard, and on the
other by a wood, remarkable for the projection of its rocks, and the
height of its hazel trees.  On the right hand of the promontory,
between the castle and the church, near the site of a very large
lake and mill, a rivulet of never-failing water flows through a
valley, rendered sandy by the violence of the winds.  Towards the
west, the Severn sea, bending its course to Ireland, enters a hollow
bay at some distance from the castle; and the southern rocks, if
extended a little further towards the north, would render it a most
excellent harbour for shipping.  From this point of sight, you will
see almost all the ships from Great Britain, which the east wind
drives upon the Irish coast, daringly brave the inconstant waves and
raging sea.  This country is well supplied with corn, sea-fish, and
imported wines; and what is preferable to every other advantage,
from its vicinity to Ireland, it is tempered by a salubrious air.
Demetia, therefore, with its seven cantreds, is the most beautiful,
as well as the most powerful district of Wales; Penbroch, the finest
part of the province of Demetia; and the place I have just
described, the most delightful part of Penbroch.  It is evident,
therefore, that Maenor Pirr is the pleasantest spot in Wales; and
the author may be pardoned for having thus extolled his native soil,
his genial territory, with a profusion of praise and admiration.

In this part of Penbroch, unclean spirits have conversed, nor
visibly, but sensibly, with mankind; first in the house of Stephen
Wiriet, {114} and afterwards in the house of William Not; {115}
manifesting their presence by throwing dirt at them, and more with a
view of mockery than of injury.  In the house of William, they cut
holes in the linen and woollen garments, much to the loss of the
owner of the house and his guests; nor could any precaution, or even
bolts, secure them from these inconveniences.  In the house of
Stephen, the spirit in a more extraordinary manner conversed with
men, and, in reply to their taunts, upbraided them openly with
everything they had done from their birth, and which they were not
willing should be known or heard by others.  I do not presume to
assign the cause of this event, except that it is said to be the
presage of a sudden change from poverty to riches, or rather from
affluence to poverty and distress; as it was found to be the case in
both these instances.  And it appears to me very extraordinary that
these places could not be purified from such illusions, either by
the sprinkling of holy water, or the assistance of any other
religious ceremony; for the priests themselves, though protected by
the crucifix, or the holy water, on devoutly entering the house,
were equally subject to the same insults.  From whence it appears
that things pertaining to the sacraments, as well as the sacraments
themselves, defend us from hurtful, but not from harmless things;
from annoyances, but not from illusions.  It is worthy of note, that
in our time, a woman in Poitou was possessed by a demon, who,
through her mouth, artfully and acutely disputed with the learned.
He sometimes upbraided people with their secret actions, and those
things which they wished not to hear; but when either the books of
the gospel, or the relics of saints, were placed upon the mouth of
the possessed, he fled to the lower part of her throat; and when
they were removed thither, he descended into her belly.  His
appearance was indicated by certain inflations and convulsions of
the parts which he possessed, and when the relics were again placed
in the lower parts, he directly returned to the upper.  At length,
when they brought the body of Christ, and gave it to the patient,
the demon answered, "Ye fools, you are doing nothing, for what you
give her is not the food of the body, but of the soul; and my power
is confined to the body, not to the soul."  But when those persons
whom he had upbraided with their more serious actions, had
confessed, and returned from penance, he reproached them no more.
"I have known, indeed," says he, "I have known but now I know not,
(he spake this as it were a reproach to others), and I hold my
tongue, for what I know, I know not."  From which it appears, that
after confession and penance, the demons either do not know the sins
of men, or do not know them to their injury and disgrace; because,
as Augustine says, "If man conceals, God discovers; if man
discovers, God conceals."

Some people are surprised that lightning often strikes our places of
worship, and damages the crosses and images of him who was
crucified, before the eyes of one who seeth all things, and permits
these circumstances to happen; to whom I shall only answer with
Ovid,


"Summa petit livor, perflant altissima venti,
Summa petunt dextra fulmina missa Jovis."


On the same subject, Peter Abelard, in the presence of Philip king
of France, is said to have answered a Jew, who urged these and
similar things against the faith.  "It is true that the lightning
descending from on high, directs itself most commonly to the highest
object on earth, and to those most resembling its own nature; it
never, therefore, injures your synagogues, because no man ever saw
or heard of its falling upon a privy."  An event worthy of note,
happened in our time in France.  During a contention between some
monks of the Cistercian order, and a certain knight, about the
limits of their fields and lands, a violent tempest, in one night,
utterly destroyed and ruined the cultivated grounds of the monks,
while the adjoining territory of the knight remained undamaged.  On
which occasion he insolently inveighed against the fraternity, and
publicly asserted that divine vengeance had thus punished them for
unlawfully keeping possession of his land; to which the abbot
wittily replied, "It is by no means so; but that the knight had more
friends in that riding than the monastery;" and he clearly
demonstrated that, on the other hand, the monks had more enemies in
it.

In the province of Penbroch, another instance occurred, about the
same time, of a spirit's appearing in the house of Elidore de
Stakepole, {116} not only sensibly, but visibly, under the form of a
red-haired young man, who called himself Simon.  First seizing the
keys from the person to whom they were entrusted, he impudently
assumed the steward's office, which he managed so prudently and
providently, that all things seemed to abound under his care, and
there was no deficiency in the house.  Whatever the master or
mistress secretly thought of having for their daily use or
provision, he procured with wonderful agility, and without any
previous directions, saying, "You wished that to be done, and it
shall be done for you."  He was also well acquainted with their
treasures and secret hoards, and sometimes upbraided them on that
account; for as often as they seemed to act sparingly and
avariciously, he used to say, "Why are you afraid to spend that heap
of gold or silver, since your lives are of so short duration, and
the money you so cautiously hoard up will never do you any service?"
He gave the choicest meat and drink to the rustics and hired
servants, saying that "Those persons should be abundantly supplied,
by whose labours they were acquired."  Whatever he determined should
be done, whether pleasing or displeasing to his master or mistress
(for, as we have said before, he knew all their secrets), he
completed in his usual expeditious manner, without their consent.
He never went to church, or uttered one Catholic word.  He did not
sleep in the house, but was ready at his office in the morning.

He was at length observed by some of the family to hold his nightly
converse near a mill and a pool of water; upon which discovery he
was summoned the next morning before the master of the house and his
lady, and, receiving his discharge, delivered up the keys, which he
had held for upwards of forty days.  Being earnestly interrogated,
at his departure, who he was? he answered, "That he was begotten
upon the wife of a rustic in that parish, by a demon, in the shape
of her husband," naming the man, and his father-in-law, then dead,
and his mother, still alive; the truth of which the woman, upon
examination, openly avowed.  A similar circumstance happened in our
time in Denmark.  A certain unknown priest paid court to the
archbishop, and, from his obsequious behaviour and discreet conduct,
his general knowledge of letters and quick memory, soon contracted a
great familiarity with him.  Conversing one day with the archbishop
about ancient histories and unknown events, on which topic he most
frequently heard him with pleasure, it happened that when the
subject of their discourse was the incarnation of our Lord, he said,
amongst other things, "Before Christ assumed human nature, the
demons had great power over mankind, which, at his coming, was much
diminished; insomuch that they were dispersed on every side, and
fled from his presence.  Some precipitated themselves into the sea,
others into the hollow parts of trees, or the clefts of rocks; and I
myself leaped into a well;" on which he blushed for shame, and took
his departure.  The archbishop, and those who were with him, being
greatly astonished at that speech, began to ask questions by turns,
and form conjectures; and having waited some time (for he was
expected to return soon), the archbishop ordered some of his
attendants to call him, but he was sought for in vain, and never re-
appeared.  Soon afterwards, two priests, whom the archbishop had
sent to Rome, returned; and when this event was related to them,
they began to inquire the day and hour on which the circumstance had
happened?  On being told it, they declared that on the very same day
and hour he had met them on the Alps, saying, that he had been sent
to the court of Rome, on account of some business of his master's
(meaning the archbishop), which had lately occurred.  And thus it
was proved, that a demon had deluded them under a human form.

I ought not to omit mentioning the falcons of these parts, which are
large, and of a generous kind, and exercise a most severe tyranny
over the river and land birds.  King Henry II. remained here some
time, making preparations for his voyage to Ireland; and being
desirous of taking the diversion of hawking, he accidentally saw a
noble falcon perched upon a rock.  Going sideways round him, he let
loose a fine Norway hawk, which he carried on his left hand.  The
falcon, though at first slower in its flight, soaring up to a great
height, burning with resentment, and in his turn becoming the
aggressor, rushed down upon his adversary with the greatest
impetuosity, and by a violent blow struck the hawk dead at the feet
of the king.  From that time the king sent every year, about the
breeding season, for the falcons {117} of this country, which are
produced on the sea cliffs; nor can better be found in any part of
his dominions.  But let us now return to our Itinerary.



CHAPTER XIII



Of the progress by Camros and Niwegal


From Haverford we proceeded on our journey to Menevia, distant from
thence about twelve miles, and passed through Camros, {118} where,
in the reign of king Stephen, the relations and friends of a
distinguished young man, Giraldus, son of William, revenged his
death by a too severe retaliation on the men of Ros.  We then passed
over Niwegal sands, at which place (during the winter that king
Henry II. spent in Ireland), as well as in almost all the other
western ports, a very remarkable circumstance occurred.  The sandy
shores of South Wales, being laid bare by the extraordinary violence
of a storm, the surface of the earth, which had been covered for
many ages, re-appeared, and discovered the trunks of trees cut off,
standing in the very sea itself, the strokes of the hatchet
appearing as if made only yesterday. {119}  The soil was very black,
and the wood like ebony.  By a wonderful revolution, the road for
ships became impassable, and looked, not like a shore, but like a
grove cut down, perhaps, at the time of the deluge, or not long
after, but certainly in very remote ages, being by degrees consumed
and swallowed up by the violence and encroachments of the sea.
During the same tempest many sea fish were driven, by the violence
of the wind and waves, upon dry land.  We were well lodged at St.
David's by Peter, bishop of the see, a liberal man, who had hitherto
accompanied us during the whole of our journey.




BOOK II




PREFACE



Since, therefore, St. David's is the head, and in times past was the
metropolitan, city of Wales, though now, alas! retaining more of the
NAME than of the OMEN, {120} yet I have not forborne to weep over
the obsequies of our ancient and undoubted mother, to follow the
mournful hearse, and to deplore with tearful sighs the ashes of our
half-buried matron.  I shall, therefore, endeavour briefly to
declare to you in what manner, from whence, and from what period the
pall was first brought to St. David's, and how it was taken away;
how many prelates were invested with the pall; and how many were
despoiled thereof; together with their respective names to this
present day.



CHAPTER I



Of the see of Saint David's


We are informed by the British histories, that Dubricius, archbishop
of Caerleon, sensible of the infirmities of age, or rather being
desirous of leading a life of contemplation, resigned his honours to
David, who is said to have been uncle to king Arthur; and by his
interest the see was translated to Menevia, although Caerleon, as we
have observed in the first book, was much better adapted for the
episcopal see.  For Menevia is situated in a most remote corner of
land upon the Irish ocean, the soil stony and barren, neither
clothed with woods, distinguished by rivers, nor adorned by meadows,
ever exposed to the winds and tempests, and continually subject to
the hostile attacks of the Flemings on one side, and of the Welsh on
the other.  For the holy men who settled here, chose purposely such
a retired habitation, that by avoiding the noise of the world, and
preferring an heremitical to a pastoral life, they might more freely
provide for "that part which shall not be taken away;" for David was
remarkable for his sanctity and religion, as the history of his life
will testify.  Amongst the many miracles recorded of him, three
appear to me the most worthy of admiration:  his origin and
conception; his pre-election thirty years before his birth; and what
exceeds all, the sudden rising of the ground, at Brevy, under his
feet while preaching, to the great astonishment of all the
beholders.

Since the time of David, twenty-five archbishops presided over the
see of Menevia, whose names are here subjoined:  David, Cenauc,
Eliud, who was also called Teilaus, Ceneu, Morwal, Haerunen, Elwaed,
Gurnuen, Lendivord, Gorwysc, Cogan, Cledauc, Anian, Euloed,
Ethelmen, Elauc, Malscoed, Sadermen, Catellus, Sulhaithnai, Nonis,
Etwal, Asser, Arthuael, Sampson.  In the time of Sampson, the pall
was translated from Menevia in the following manner:  a disorder
called the yellow plague, and by the physicians the icteric passion,
of which the people died in great numbers, raged throughout Wales,
at the time when Sampson held the archiepiscopal see.  Though a holy
man, and fearless of death, he was prevailed upon, by the earnest
intreaties of his people, to go on board a vessel, which was wafted,
by a south wind, to Britannia Armorica, {121} where he and his
attendants were safely landed.  The see of Dol being at that time
vacant, he was immediately elected bishop.  Hence it came to pass,
that on account of the pall which Sampson had brought thither with
him, the succeeding bishops, even to our times, always retained it.
But during the presidency of the archbishop of Tours, this
adventitious dignity ceased; yet our countrymen, through indolence
or poverty, or rather owing to the arrival of the English into the
island, and the frequent hostilities committed against them by the
Saxons, lost their archiepiscopal honours.  But until the entire
subjugation of Wales by king Henry I., the Welsh bishops were always
consecrated by the bishop of St. David's; and he was consecrated by
his suffragans, without any profession or submission being made to
any other church.

From the time of Sampson to that of king Henry I., nineteen bishops
presided over this see:  Ruelin, Rodherch, Elguin, Lunuerd, Nergu,
Sulhidir, Eneuris, Morgeneu, who was the first bishop of St. David's
who ate flesh, and was there killed by pirates; and he appeared to a
certain bishop in Ireland on the night of his death, shewing his
wounds, and saying, "Because I ate flesh, I am become flesh."
Nathan, Ievan (who was bishop only one night), Argustel, Morgenueth,
Ervin, Tramerin, Joseph, Bleithud, Sulghein, Abraham, Wilfred.
Since the subjugation of Wales to the present time, three only have
held the see:  in the reign of king Henry I., Bernard; in the reign
of king Stephen, David II.; and in the reign of king Henry II.,
Peter, a monk of the order of Cluny; who all, by the king's mandate,
were consecrated at Canterbury; as also Geoffrey, prior and canon of
Lanthoni, who succeeded them in the reign of king John, and was
preferred to this see by the interest of Hubert, archbishop of
Canterbury, and afterwards consecrated by him.  We do not hear that
either before or after that subjugation, any archbishop of
Canterbury ever entered the borders of Wales, except Baldwin, a monk
of the Cistercian order, abbot of Ford, and afterwards bishop of
Worcester, who traversed that rough, inaccessible, and remote
country with a laudable devotion for the service of the cross; and
as a token of investiture, celebrated mass in all the cathedral
churches.  So that till lately the see of St. David's owed no
subjection to that of Canterbury, as may be seen in the English
History of Bede, who says that "Augustine, bishop of the Angles,
after the conversion of king Ethelfred and the English people,
called together the bishops of Wales on the confines of the West
Saxons, as legate of the apostolic see.  When the seven bishops
{122} appeared, Augustine, sitting in his chair, with Roman pride,
did not rise up at their entrance.  Observing his haughtiness (after
the example of a holy anchorite of their nation), they immediately
returned, and treated him and his statutes with contempt, publicly
proclaiming that they would not acknowledge him for their
archbishop; alleging, that if he now refused to rise up to us, how
much more will he hold us in contempt, if we submit to be subject to
him?"  That there were at that time seven bishops in Wales, and now
only four, may be thus accounted for; because perhaps there were
formerly more cathedral churches in Wales than there are at present,
or the extent of Wales might have been greater.  Amongst so many
bishops thus deprived of their dignity, Bernard, the first French
[i.e. Norman] bishop of St. David's, alone defended the rights of
his church in a public manner; and after many expensive and
vexatious appeals to the court of Rome, would not have reclaimed
them in vain, if false witnesses had not publicly appeared at the
council of Rheims, before pope Eugenius, and testified that he had
made profession and submission to the see of Canterbury.  Supported
by three auxiliaries, the favour and intimacy of king Henry, a time
of peace, and consequent plenty, he boldly hazarded the trial of so
great a cause, and so confident was he of his just right, that he
sometimes caused the cross to be carried before him during his
journey through Wales.

Bernard, however commendable in some particulars, was remarkable for
his insufferable pride and ambition.  For as soon as he became
courtier and a creature of the king's, panting after English riches
by means of translation, (a malady under which all the English sent
hither seem to labour), he alienated many of the lands of his church
without either advantage or profit, and disposed of others so
indiscreetly and improvidently, that when ten carucates {123} of
land were required for military purposes, he would, with a liberal
hand, give twenty or thirty; and of the canonical rites and
ordinances which he had miserably and unhappily instituted at St.
David's, he would hardly make use of one, at most only of two or
three.  With respect to the two sees of Canterbury and St. David's,
I will briefly explain my opinion of their present state.  On one
side, you will see royal favour, affluence of riches, numerous and
opulent suffragan bishops, great abundance of learned men and well
skilled in the laws; on the other side, a deficiency of all these
things, and a total want of justice; on which account the recovery
of its ancient rights will not easily be effected, but by means of
those great changes and vicissitudes which kingdoms experience from
various and unexpected events.

The spot where the church of St. David's stands, and was founded in
honour of the apostle St. Andrew, is called the Vale of Roses; which
ought rather to be named the vale of marble, since it abounds with
one, and by no means with the other.  The river Alun, a muddy and
unproductive rivulet, {124} bounding the churchyard on the northern
side, flows under a marble stone, called Lechlavar, which has been
polished by continual treading of passengers, and concerning the
name, size, and quality of which we have treated in our Vaticinal
History. {125}  Henry II., on his return from Ireland, is said to
have passed over this stone, before he devoutly entered the church
of St. Andrew and St. David.  Having left the following garrisons in
Ireland, namely, Hugh de Lacy (to whom he had given Meath in fee) in
Dublin, with twenty knights; Fitz-Stephen and Maurice Fitzgerald,
with other twenty; Humphrey de Bohun, Robert Fitz-Bernard, and Hugh
de Grainville at Waterford, with forty; and William Fitz-Adelm and
Philip de Braose at Wexford, with twenty; on the second day of
Easter, the king embarked at sunrise on board a vessel in the
outward port of Wexford, and, with a south wind, landed about noon
in the harbour of Menevia.  Proceeding towards the shrine of St.
David, habited like a pilgrim, and leaning on a staff, he met at the
white gate a procession of the canons of the church coming forth to
receive him with due honour and reverence.  As the procession
solemnly moved along, a Welsh woman threw herself at the king's
feet, and made a complaint against the bishop of the place, which
was explained to the king by an interpreter.  The woman, immediate
attention not being paid to her petition, with violent
gesticulation, and a loud and impertinent voice, exclaimed
repeatedly, "Revenge us this day, Lechlavar! revenge us and the
nation in this man!"  On being chidden and driven away by those who
understood the British language, she more vehemently and forcibly
vociferated in the like manner, alluding to the vulgar fiction and
proverb of Merlin, "That a king of England, and conqueror of
Ireland, should be wounded in that country by a man with a red hand,
and die upon Lechlavar, on his return through Menevia."  This was
the name of that stone which serves as a bridge over the river Alun,
which divides the cemetery from the northern side of the church.  It
was a beautiful piece of marble, polished by the feet of passengers,
ten feet in length, six in breadth, and one in thickness.  Lechlavar
signifies in the British language a talking stone. {126}  There was
an ancient tradition respecting this stone, that at a time when a
corpse was carried over it for interment, it broke forth into
speech, and by the effort cracked in the middle, which fissure is
still visible; and on account of this barbarous and ancient
superstition, the corpses are no longer brought over it.  The king,
who had heard the prophecy, approaching the stone, stopped for a
short time at the foot of it, and, looking earnestly at it, boldly
passed over; then, turning round, and looking towards the stone,
thus indignantly inveighed against the prophet:  "Who will hereafter
give credit to the lying Merlin?"  A person standing by, and
observing what had passed, in order to vindicate the injury done to
the prophet, replied, with a loud voice, "Thou art not that king by
whom Ireland is to be conquered, or of whom Merlin prophesied!"  The
king then entering the church founded in honour of St. Andrew and
St. David, devoutly offered up his prayers, and heard mass performed
by a chaplain, whom alone, out of so large a body of priests,
Providence seems to have kept fasting till that hour, for this very
purpose.  Having supped at St. David's, the king departed for the
castle of Haverford, distant about twelve miles.  It appears very
remarkable to me, that in our days, when David II. presided over the
see, the river should have flowed with wine, and that the spring,
called Pistyll Dewi, or the PIPE of David, from its flowing through
a pipe into the eastern side of the churchyard, should have run with
milk.  The birds also of that place, called jackdaws, from being so
long unmolested by the clergy of the church, were grown so tame and
domesticated, as not to be afraid of persons dressed in black.  In
clear weather the mountains of Ireland are visible from hence, and
the passage over the Irish sea may be performed in one short day; on
which account William, the son of William the Bastard, and the
second of the Norman kings in England, who was called Rufus, and who
had penetrated far into Wales, on seeing Ireland from these rocks,
is reported to have said, "I will summon hither all the ships of my
realm, and with them make a bridge to attack that country."  Which
speech being related to Murchard, prince of Leinster, he paused
awhile, and answered, "Did the king add to this mighty threat, If
God please?" and being informed that he had made no mention of God
in his speech, rejoicing in such a prognostic, he replied, "Since
that man trusts in human, not divine power, I fear not his coming."



CHAPTER II



Of the journey by Cemmeis - the monastery of St. Dogmael


The archbishop having celebrated mass early in the morning before
the high altar of the church of St. David, and enjoined to the
archdeacon (Giraldus) the office of preaching to the people,
hastened through Cemmeis {127} to meet prince Rhys at Aberteive.
{128}  Two circumstances occurred in the province of Cemmeis, the
one in our own time, the other a little before, which I think right
not to pass over in silence.  In our time, a young man, native of
this country, during a severe illness, suffered as violent a
persecution from toads, {129} as if the reptiles of the whole
province had come to him by agreement; and though destroyed by his
nurses and friends, they increased again on all sides in infinite
numbers, like hydras' heads.  His attendants, both friends and
strangers, being wearied out, he was drawn up in a kind of bag, into
a high tree, stripped of its leaves, and shred; nor was he there
secure from his venomous enemies, for they crept up the tree in
great numbers, and consumed him even to the very bones.  The young
man's name was Sisillus Esceir-hir, that is, Sisillus Long Leg.  It
is also recorded that by the hidden but never unjust will of God,
another man suffered a similar persecution from rats.  In the same
province, during the reign of king Henry I., a rich man, who had a
residence on the northern side of the Preseleu mountains, {130} was
warned for three successive nights, by dreams, that if he put his
hand under a stone which hung over the spring of a neighbouring
well, called the fountain of St. Bernacus, {131} he would find there
a golden torques.  Obeying the admonition on the third day, he
received, from a viper, a deadly wound in his finger; but as it
appears that many treasures have been discovered through dreams, it
seems to me probable that, with respect to rumours, in the same
manner as to dreams, some ought, and some ought not, to be believed.

I shall not pass over in silence the circumstance which occurred in
the principal castle of Cemmeis at Lanhever, {132} in our days.
Rhys, son of Gruffydd, by the instigation of his son Gruffydd, a
cunning and artful man, took away by force, from William, son of
Martin (de Tours), his son-in-law, the castle of Lanhever,
notwithstanding he had solemnly sworn, by the most precious relics,
that his indemnity and security should be faithfully maintained,
and, contrary to his word and oath, gave it to his son Gruffydd; but
since "A sordid prey has not a good ending," the Lord, who by the
mouth of his prophet, exclaims "Vengeance is mine, and I will
repay!" ordained that the castle should be taken away from the
contriver of this wicked plot, Gruffydd, and bestowed upon the man
in the world he most hated, his brother Malgon.  Rhys, also, about
two years afterwards, intending to disinherit his own daughter, and
two granddaughters and grandsons, by a singular instance of divine
vengeance, was taken prisoner by his sons in battle, and confined in
this same castle; thus justly suffering the greatest disgrace and
confusion in the very place where he had perpetrated an act of the
most consummate baseness.  I think it also worthy to be remembered,
that at the time this misfortune befell him, he had concealed in his
possession, at Dinevor, the collar of St. Canauc of Brecknock, for
which, by divine vengeance, he merited to be taken prisoner and
confined.

We slept that night in the monastery of St. Dogmael, where, as well
as on the next day at Aberteivi, we were handsomely entertained by
prince Rhys.  On the Cemmeis side of the river, not far from the
bridge, the people of the neighbourhood being assembled together,
and Rhys and his two sons, Malgon and Gruffydd, being present, the
word of the Lord was persuasively preached both by the archbishop
and the archdeacon, and many were induced to take the cross; one of
whom was an only son, and the sole comfort of his mother, far
advanced in years, who, steadfastly gazing on him, as if inspired by
the Deity, uttered these words:- "O, most beloved Lord Jesus Christ,
I return thee hearty thanks for having conferred on me the blessing
of bringing forth a son, whom thou mayest think worthy of thy
service."  Another woman at Aberteivi, of a very different way of
thinking, held her husband fast by his cloak and girdle, and
publicly and audaciously prevented him from going to the archbishop
to take the cross; but, three nights afterwards, she heard a
terrible voice, saying, "Thou hast taken away my servant from me,
therefore what thou most lovest shall be taken away from thee."  On
her relating this vision to her husband, they were struck with
mutual terror and amazement; and on falling asleep again, she
unhappily overlaid her little boy, whom, with more affection than
prudence, she had taken to bed with her.  The husband, relating to
the bishop of the diocese both the vision and its fatal prediction,
took the cross, which his wife spontaneously sewed on her husband's
arm.

Near the head of the bridge where the sermons were delivered, the
people immediately marked out the site for a chapel, {133} on a
verdant plain, as a memorial of so great an event; intending that
the altar should be placed on the spot where the archbishop stood
while addressing the multitude; and it is well known that many
miracles (the enumeration of which would be too tedious to relate)
were performed on the crowds of sick people who resorted hither from
different parts of the country.



CHAPTER III



Of the river Teivi, Cardigan, and Emelyn


The noble river Teivi flows here, and abounds with the finest
salmon, more than any other river of Wales; it has a productive
fishery near Cilgerran, which is situated on the summit of a rock,
at a place called Canarch Mawr, {134} the ancient residence of St.
Ludoc, where the river, falling from a great height, forms a
cataract, which the salmon ascend, by leaping from the bottom to the
top of a rock, which is about the height of the longest spear, and
would appear wonderful, were it not the nature of that species of
fish to leap:  hence they have received the name of salmon, from
salio.  Their particular manner of leaping (as I have specified in
my Topography of Ireland) is thus:  fish of this kind, naturally
swimming against the course of the river (for as birds fly against
the wind, so do fish swim against the stream), on meeting with any
sudden obstacle, bend their tail towards their mouth, and sometimes,
in order to give a greater power to their leap, they press it with
their mouth, and suddenly freeing themselves from this circular
form, they spring with great force (like a bow let loose) from the
bottom to the top of the leap, to the great astonishment of the
beholders.  The church dedicated to St. Ludoc, {135} the mill,
bridge, salmon leap, an orchard with a delightful garden, all stand
together on a small plot of ground.  The Teivi has another singular
particularity, being the only river in Wales, or even in England,
which has beavers; {136} in Scotland they are said to be found in
one river, but are very scarce.  I think it not a useless labour, to
insert a few remarks respecting the nature of these animals - the
manner in which they bring their materials from the woods to the
water, and with what skill they connect them in the construction of
their dwellings in the midst of rivers; their means of defence on
the eastern and western sides against hunters; and also concerning
their fish-like tails.

The beavers, in order to construct their castles in the middle of
rivers, make use of the animals of their own species instead of
carts, who, by a wonderful mode of carnage, convey the timber from
the woods to the rivers.  Some of them, obeying the dictates of
nature, receive on their bellies the logs of wood cut off by their
associates, which they hold tight with their feet, and thus with
transverse pieces placed in their mouths, are drawn along backwards,
with their cargo, by other beavers, who fasten themselves with their
teeth to the raft.  The moles use a similar artifice in clearing out
the dirt from the cavities they form by scraping.  In some deep and
still corner of the river, the beavers use such skill in the
construction of their habitations, that not a drop of water can
penetrate, or the force of storms shake them; nor do they fear any
violence but that of mankind, nor even that, unless well armed.
They entwine the branches of willows with other wood, and different
kinds of leaves, to the usual height of the water, and having made
within-side a communication from floor to floor, they elevate a kind
of stage, or scaffold, from which they may observe and watch the
rising of the waters.  In the course of time, their habitations bear
the appearance of a grove of willow trees, rude and natural without,
but artfully constructed within.  This animal can remain in or under
water at its pleasure, like the frog or seal, who shew, by the
smoothness or roughness of their skins, the flux and reflux of the
sea.  These three animals, therefore, live indifferently under the
water, or in the air, and have short legs, broad bodies, stubbed
tails, and resemble the mole in their corporal shape.  It is worthy
of remark, that the beaver has but four teeth, two above, and two
below, which being broad and sharp, cut like a carpenter's axe, and
as such he uses them.  They make excavations and dry hiding places
in the banks near their dwellings, and when they hear the stroke of
the hunter, who with sharp poles endeavours to penetrate them, they
fly as soon as possible to the defence of their castle, having first
blown out the water from the entrance of the hole, and rendered it
foul and muddy by scraping the earth, in order thus artfully to
elude the stratagems of the well-armed hunter, who is watching them
from the opposite banks of the river.  When the beaver finds he
cannot save himself from the pursuit of the dogs who follow him,
that he may ransom his body by the sacrifice of a part, he throws
away that, which by natural instinct he knows to be the object
sought for, and in the sight of the hunter castrates himself, from
which circumstance he has gained the name of Castor; and if by
chance the dogs should chase an animal which had been previously
castrated, he has the sagacity to run to an elevated spot, and there
lifting up his leg, shews the hunter that the object of his pursuit
is gone.  Cicero speaking of them says, "They ransom themselves by
that part of the body, for which they are chiefly sought."  And
Juvenal says,


" - Qui se
Eunuchum ipse facit, cupiens evadere damno
Testiculi."


And St. Bernard,


"Prodit enim castor proprio de corpore velox
Reddere quas sequitur hostis avarus opes."


Thus, therefore, in order to preserve his skin, which is sought
after in the west, and the medicinal part of his body, which is
coveted in the east, although he cannot save himself entirely, yet,
by a wonderful instinct and sagacity, he endeavours to avoid the
stratagems of his pursuers.  The beavers have broad, short tails,
thick, like the palm of a hand, which they use as a rudder in
swimming; and although the rest of their body is hairy, this part,
like that of seals, is without hair, and smooth; upon which account,
in Germany and the arctic regions, where beavers abound, great and
religious persons, in times of fasting, eat the tails of this fish-
like animal, as having both the taste and colour of fish.

We proceeded on our journey from Cilgerran towards Pont-Stephen,
{137} leaving Cruc Mawr, i.e. the great hill, near Aberteivi, on our
left hand.  On this spot Gruffydd, son of Rhys ap Tewdwr, soon after
the death of king Henry I., by a furious onset gained a signal
victory against the English army, which, by the murder of the
illustrious Richard de Clare, near Abergevenny (before related), had
lost its leader and chief. {138}  A tumulus is to be seen on the
summit of the aforesaid hill, and the inhabitants affirm that it
will adapt itself to persons of all stature and that if any armour
is left there entire in the evening, it will be found, according to
vulgar tradition, broken to pieces in the morning.



CHAPTER IV



Of the journey by Pont Stephen, the abbey of Stratflur, Landewi
Brevi, and Lhanpadarn Vawr


A sermon having been preached on the following morning at Pont
Stephen, {139} by the archbishop and archdeacon, and also by two
abbots of the Cistercian order, John of Albadomus, and Sisillus of
Stratflur, {140} who faithfully attended us in those parts, and as
far as North Wales, many persons were induced to take the cross.  We
proceeded to Stratflur, where we passed the night.  On the following
morning, having on our right the lofty mountains of Moruge, which in
Welsh are called Ellennith, {141} we were met near the side of a
wood by Cyneuric son of Rhys, accompanied by a body of light-armed
youths.  This young man was of a fair complexion, with curled hair,
tall and handsome; clothed only, according to the custom of his
country, with a thin cloak and inner garment, his legs and feet,
regardless of thorns and thistles were left bare; a man, not adorned
by art, but nature; bearing in his presence an innate, not an
acquired, dignity of manners.  A sermon having been preached to
these three young men, Gruffydd, Malgon, and Cyneuric, in the
presence of their father, prince Rhys, and the brothers disputing
about taking the cross, at length Malgon strictly promised that he
would accompany the archbishop to the king's court, and would obey
the king's and archbishop's counsel, unless prevented by them.  From
thence we passed through Landewi Brevi, {142} that is, the church of
David of Brevi, situated on the summit of that hill which had
formerly risen up under his feet whilst preaching, during the period
of that celebrated synod, when all the bishops, abbots, and clergy
of Wales, and many other persons, were collected thither on account
of the Pelagian heresy, which, although formerly exploded from
Britain by Germanus, bishop of Auxerre, had lately been revived in
these parts.  At this place David was reluctantly raised to the
archbishopric, by the unanimous consent and election of the whole
assembly, who by loud acclamations testified their admiration of so
great a miracle.  Dubricius had a short time before resigned to him
this honour in due form at Caerleon, from which city the
metropolitan see was transferred to St. David's.

Having rested that night at Lhanpadarn Vawr, {143} or the church of
Paternus the Great, we attracted many persons to the service of
Christ on the following morning.  It is remarkable that this church,
like many others in Wales and Ireland, has a lay abbot; for a bad
custom has prevailed amongst the clergy, of appointing the most
powerful people of a parish stewards, or, rather, patrons, of their
churches; who, in process of time, from a desire of gain, have
usurped the whole right, appropriating to their own use the
possession of all the lands, leaving only to the clergy the altars,
with their tenths and oblations, and assigning even these to their
sons and relations in the church.  Such defenders, or rather
destroyers, of the church, have caused themselves to be called
abbots, and presumed to attribute to themselves a title, as well as
estates, to which they have no just claim.  In this state we found
the church of Lhanpadarn, without a head.  A certain old man, waxen
old in iniquity (whose name was Eden Oen, son of Gwaithwoed), being
abbot, and his sons officiating at the altar.  But in the reign of
king Henry I., when the authority of the English prevailed in Wales,
the monastery of St. Peter at Gloucester held quiet possession of
this church; but after his death, the English being driven out, the
monks were expelled from their cloisters, and their places supplied
by the same violent intrusion of clergy and laity, which had
formerly been practised.  It happened that in the reign of king
Stephen, who succeeded Henry I., a knight, born in Armorican
Britain, having travelled through many parts of the world, from a
desire of seeing different cities, and the manners of their
inhabitants, came by chance to Lhanpadarn.  On a certain feast-day,
whilst both the clergy and people were waiting for the arrival of
the abbot to celebrate mass, he perceived a body of young men,
armed, according to the custom of their country, approaching towards
the church; and on enquiring which of them was the abbot, they
pointed out to him a man walking foremost, with a long spear in his
hand.  Gazing on him with amazement, he asked, "If the abbot had not
another habit, or a different staff, from that which he now carried
before him?"  On their answering, "No!" he replied, "I have seen
indeed and heard this day a wonderful novelty!" and from that hour
he returned home, and finished his labours and researches.  This
wicked people boasts, that a certain bishop {144} of their church
(for it formerly was a cathedral) was murdered by their
predecessors; and on this account, chiefly, they ground their claims
of right and possession.  No public complaint having been made
against their conduct, we have thought it more prudent to pass over,
for the present, the enormities of this wicked race with
dissimulation, than exasperate them by a further relation.



CHAPTER V



Of the river Devi, and the land of the sons of Conan


Approaching to the river Devi, {145} which divides North and South
Wales, the bishop of St. David's, and Rhys the son of Gruffydd, who
with a liberality peculiarly praiseworthy in so illustrious a
prince, had accompanied us from the castle of Aberteivi, throughout
all Cardiganshire, to this place, returned home.  Having crossed the
river in a boat, and quitted the diocese of St. David's, we entered
the land of the sons of Conan, or Merionyth, the first province of
Venedotia on that side of the country, and belonging to the
bishopric of Bangor. {146}  We slept that night at Towyn.  Early
next morning, Gruffydd son of Conan {147} came to meet us, humbly
and devoutly asking pardon for having so long delayed his attention
to the archbishop.  On the same day, we ferried over the bifurcate
river Maw, {148} where Malgo, son of Rhys, who had attached himself
to the archbishop, as a companion to the king's court, discovered a
ford near the sea.  That night we lay at Llanvair, {149} that is the
church of St. Mary, in the province of Ardudwy. {150}  This
territory of Conan, and particularly Merionyth, is the rudest and
roughest district of all Wales; the ridges of its mountains are very
high and narrow, terminating in sharp peaks, and so irregularly
jumbled together, that if the shepherds conversing or disputing with
each other from their summits, should agree to meet, they could
scarcely effect their purpose in the course of the whole day.  The
lances of this country are very long; for as South Wales excels in
the use of the bow, so North Wales is distinguished for its skill in
the lance; insomuch that an iron coat of mail will not resist the
stroke of a lance thrown at a small distance.  The next morning, the
youngest son of Conan, named Meredyth, met us at the passage of a
bridge, attended by his people, where many persons were signed with
the cross; amongst whom was a fine young man of his suite, and one
of his intimate friends; and Meredyth, observing that the cloak, on
which the cross was to be sewed, appeared of too thin and of too
common a texture, with a flood of tears, threw him down his own.



CHAPTER VI



Passage of Traeth Mawr and Traeth Bachan, and of Nevyn, Carnarvon,
and Bangor


We continued our journey over the Traeth Mawr, {151} and Traeth
Bachan, {152} that is, the greater and the smaller arm of the sea,
where two stone castles have newly been erected; one called
Deudraeth, belonging to the sons of Conan, situated in Evionyth,
towards the northern mountains; the other named Carn Madryn, the
property of the sons of Owen, built on the other side of the river
towards the sea, on the head-land Lleyn. {153}  Traeth, in the Welsh
language, signifies a tract of sand flooded by the tides, and left
bare when the sea ebbs.  We had before passed over the noted rivers,
the Dissenith, {154} between the Maw and Traeth Mawr, and the
Arthro, between the Traeth Mawr and Traeth Bachan.  We slept that
night at Nevyn, on the eve of Palm Sunday, where the archdeacon,
after long inquiry and research, is said to have found Merlin
Sylvestris. {155}

Beyond Lleyn, there is a small island inhabited by very religious
monks, called Caelibes, or Colidei.  This island, either from the
wholesomeness of its climate, owing to its vicinity to Ireland, or
rather from some miracle obtained by the merits of the saints, has
this wonderful peculiarity, that the oldest people die first,
because diseases are uncommon, and scarcely any die except from
extreme old age.  Its name is Enlli in the Welsh, and Berdesey {156}
in the Saxon language; and very many bodies of saints are said to be
buried there, and amongst them that of Daniel, bishop of Bangor.

The archbishop having, by his sermon the next day, induced many
persons to take the cross, we proceeded towards Banchor, passing
through Caernarvon, {157} that is, the castle of Arvon; it is called
Arvon, the province opposite to Mon, because it is so situated with
respect to the island of Mona.  Our road leading us to a steep
valley, {158} with many broken ascents and descents, we dismounted
from our horses, and proceeded on foot, rehearsing, as it were, by
agreement, some experiments of our intended pilgrimage to Jerusalem.
Having traversed the valley, and reached the opposite side with
considerable fatigue, the archbishop, to rest himself and recover
his breath, sat down on an oak which had been torn up by the
violence of the winds; and relaxing into a pleasantry highly
laudable in a person of his approved gravity, thus addressed his
attendants:  "Who amongst you, in this company, can now delight our
wearied ears by whistling?" which is not easily done by people out
of breath.  He affirming that he could, if he thought fit, the sweet
notes are heard, in an adjoining wood, of a bird, which some said
was a woodpecker, and others, more correctly, an aureolus.  The
woodpecker is called in French, spec, and with its strong bill,
perforates oak trees; the other bird in called aureolus, from the
golden tints of its feathers, and at certain seasons utters a sweet
whistling note instead of a song.  Some persons having remarked,
that the nightingale was never heard in this country, the
archbishop, with a significant smile, replied, "The nightingale
followed wise counsel, and never came into Wales; but we, unwise
counsel, who have penetrated and gone through it."  We remained that
night at Banchor, {159} the metropolitan see of North Wales, and
were well entertained by the bishop of the diocese. {160}  On the
next day, mass being celebrated by the archbishop before the high
altar, the bishop of that see, at the instance of the archbishop and
other persons, more importunate than persuasive, was compelled to
take the cross, to the general concern of all his people of both
sexes, who expressed their grief on this occasion by loud and
lamentable vociferations.



CHAPTER VII



The island of Mona


From hence, we crossed over a small arm of the sea to the island of
Mona, {161} distant from thence about two miles, where Roderic, the
younger son of Owen, attended by nearly all the inhabitants of the
island, and many others from the adjacent countries, came in a
devout manner to meet us.  Confession having been made in a place
near the shore, where the surrounding rocks seemed to form a natural
theatre, {162} many persons were induced to take the cross, by the
persuasive discourses of the archbishop, and Alexander, our
interpreter, archdeacon of that place, and of Sisillus, abbot of
Stratflur.  Many chosen youths of the family of Roderic were seated
on an opposite rock, and not one of them could be prevailed upon to
take the cross, although the archbishop and others most earnestly
exhorted them, but in vain, by an address particularly directed to
them.  It came to pass within three days, as if by divine vengeance,
that these young men, with many others, pursued some robbers of that
country.  Being discomfited and put to flight, some were slain,
others mortally wounded, and the survivors voluntarily assumed that
cross they had before despised.  Roderic, also, who a short time
before had incestuously married the daughter of Rhys, related to him
by blood in the third degree, in order, by the assistance of that
prince, to be better able to defend himself against the sons of his
brothers, whom he had disinherited, not paying attention to the
wholesome admonitions of the archbishop on this subject, was a
little while afterwards dispossessed of all his lands by their
means; thus deservedly meeting with disappointment from the very
source from which he expected support.  The island of Mona contains
three hundred and forty-three vills, considered equal to three
cantreds.  Cantred, a compound word from the British and Irish
languages, is a portion of land equal to one hundred vills.  There
are three islands contiguous to Britain, on its different sides,
which are said to be nearly of an equal size - the Isle of Wight on
the south, Mona on the west, and Mania (Man) on the north-west side.
The two first are separated from Britain by narrow channels; the
third is much further removed, lying almost midway between the
countries of Ulster in Ireland and Galloway in Scotland.  The island
of Mona is an arid and stony land, rough and unpleasant in its
appearance, similar in its exterior qualities to the land of
Pebidion, {163} near St. David's, but very different as to its
interior value.  For this island is incomparably more fertile in
corn than any other part of Wales, from whence arose the British
proverb, "Mon mam Cymbry, Mona mother of Wales;" and when the crops
have been defective in all other parts of the country, this island,
from the richness of its soil and abundant produce, has been able to
supply all Wales.

As many things within this island are worthy of remark, I shall not
think it superfluous to make mention of some of them.  There is a
stone here resembling a human thigh, {164} which possesses this
innate virtue, that whatever distance it may be carried, it returns,
of its own accord, the following night, as has often been
experienced by the inhabitants.  Hugh, earl of Chester, {165} in the
reign of king Henry I., having by force occupied this island and the
adjacent country, heard of the miraculous power of this stone, and,
for the purpose of trial, ordered it to be fastened, with strong
iron chains, to one of a larger size, and to be thrown into the sea.
On the following morning, however, according to custom, it was found
in its original position, on which account the earl issued a public
edict, that no one, from that time, should presume to move the stone
from its place.  A countryman, also, to try the powers of this
stone, fastened it to his thigh, which immediately became putrid,
and the stone returned to its original situation.

There is in the same island a stony hill, not very large or high,
from one side of which, if you cry aloud, you will not be heard on
the other; and it is called (by anti-phrasis) the rock of hearers.
In the northern part of Great Britain (Northumberland) so named by
the English, from its situation beyond the river Humber, there is a
hill of a similar nature, where if a loud horn or trumpet is sounded
on one side, it cannot be heard on the opposite one.  There is also
in this island the church of St. Tefredaucus, {166} into which Hugh,
earl of Shrewsbury, (who, together with the earl of Chester, had
forcibly entered Anglesey), on a certain night put some dogs, which
on the following morning were found mad, and he himself died within
a month; for some pirates, from the Orcades, having entered the port
of the island in their long vessels, the earl, apprised of their
approach, boldly met them, rushing into the sea upon a spirited
horse.  The commander of the expedition, Magnus, standing on the
prow of the foremost ship, aimed an arrow at him; and, although the
earl was completely equipped in a coat of mail, and guarded in every
part of his body except his eyes, the unlucky weapon struck his
right eye, and, entering his brain, he fell a lifeless corpse into
the sea.  The victor, seeing him in this state, proudly and
exultingly exclaimed, in the Danish tongue, "Leit loup," let him
leap; and from this time the power of the English ceased in
Anglesey.  In our times, also, when Henry II. was leading an army
into North Wales, where he had experienced the ill fortune of war in
a narrow, woody pass near Coleshulle, he sent a fleet into Anglesey,
and began to plunder the aforesaid church, and other sacred places.
But the divine vengeance pursued him, for the inhabitants rushed
upon the invaders, few against many, unarmed against armed; and
having slain great numbers, and taken many prisoners, gained a most
complete and bloody victory.  For, as our Topography of Ireland
testifies, that the Welsh and Irish are more prone to anger and
revenge than any other nations, the saints, likewise, of those
countries appear to be of a more vindictive nature.

Two noble persons, and uncles of the author of this book, were sent
thither by the king; namely, Henry, son of king Henry I., and uncle
to king Henry II., by Nest, daughter of Rhys, prince of South Wales;
and Robert Fitz-Stephen, brother to Henry, a man who in our days,
shewing the way to others, first attacked Ireland, and whose fame is
recorded in our Vaticinal History.  Henry, actuated by too much
valour, and ill supported, was pierced by a lance, and fell amongst
the foremost, to the great concern of his attendants; and Robert,
despairing of being able to defend himself, was badly wounded, and
escaped with difficulty to the ships.

There is a small island, almost adjoining to Anglesey, which is
inhabited by hermits, living by manual labour, and serving God.  It
is remarkable that when, by the influence of human passions, any
discord arises among them, all their provisions are devoured and
infected by a species of small mice, with which the island abounds;
but when the discord ceases, they are no longer molested.  Nor is it
to be wondered at, if the servants of God sometimes disagree, since
Jacob and Esau contended in the womb of Rebecca, and Paul and
Barnabas differed; the disciples also of Jesus disputed which of
them should be the greatest, for these are the temptations of human
infirmity; yet virtue is often made perfect by infirmity, and faith
is increased by tribulations.  This island is called in Welsh, Ynys
Lenach, {167} or the ecclesiastical island, because many bodies of
saints are deposited there, and no woman is suffered to enter it.

We saw in Anglesey a dog, who accidentally had lost his tail, and
whose whole progeny bore the same defect.  It is wonderful that
nature should, as it were, conform itself in this particular to the
accident of the father.  We saw also a knight, named Earthbald, born
in Devonshire, whose father, denying the child with which his mother
was pregnant, and from motives of jealousy accusing her of
inconstancy, nature alone decided the controversy by the birth of
the child, who, by a miracle, exhibited on his upper lip a scar,
similar to one his father bore in consequence of a wound he had
received from a lance in one of his military expeditions.  Stephen,
the son of Earthbald, had a similar mark, the accident being in a
manner converted into nature.  A like miracle of nature occurred in
earl Alberic, son of Alberic earl of Veer, {168} whose father,
during the pregnancy of his mother, the daughter of Henry of Essex,
having laboured to procure a divorce, on account of the ignominy of
her father, the child, when born, had the same blemish in its eye,
as the father had got from a casual hurt.  These defects may be
entailed on the offspring, perhaps, by the impression made on the
memory by frequent and steady observation; as it is reported that a
queen, accustomed to see the picture of a negro in her chamber,
unexpectedly brought forth a black child, and is exculpated by
Quintilian, on account of the picture.  In like manner it happened
to the spotted sheep, given by Laban out of his flock to his nephew
Jacob, and which conceived by means of variegated rods. {169}  Nor
is the child always affected by the mother's imagination alone, but
sometimes by that of the father; for it is well known that a man,
seeing a passenger near him, who was convulsed both behind and
before, on going home and telling his wife that he could not get the
impression of this sight off his mind, begat a child who was
affected in a similar manner.



CHAPTER VIII



Passage of the river Conwy in a boat, and of Dinas Emrys


On our return to Banchor from Mona, we were shown the tombs of
prince Owen and his younger brother Cadwalader, {170} who were
buried in a double vault before the high altar, although Owen, on
account of his public incest with his cousin-german, had died
excommunicated by the blessed martyr St. Thomas, the bishop of that
see having been enjoined to seize a proper opportunity of removing
his body from the church.  We continued our journey on the sea
coast, confined on one side by steep rocks, and by the sea on the
other, towards the river Conwy, which preserves its waters
unadulterated by the sea.  Not far from the source of the river
Conwy, at the head of the Eryri mountain, which on this side extends
itself towards the north, stands Dinas Emrys, that is, the
promontory of Ambrosius, where Merlin {171} uttered his prophecies,
whilst Vortigern was seated upon the bank.  There were two Merlins;
the one called Ambrosius who prophesied in the time of king
Vortigern, was begotten by a demon incubus, and found at Caermardin,
from which circumstance that city derived its name of Caermardin, or
the city of Merlin; the other Merlin, born in Scotland, was named
Celidonius, from the Celidonian wood in which he prophesied; and
Sylvester, because when engaged in martial conflict, he discovered
in the air a terrible monster, and from that time grew mad, and
taking shelter in a wood, passed the remainder of his days in a
savage state.  This Merlin lived in the time of king Arthur, and is
said to have prophesied more fully and explicitly than the other.  I
shall pass over in silence what was done by the sons of Owen in our
days, after his death, or while he was dying, who, from the wicked
desire of reigning, totally disregarded the ties of fraternity; but
I shall not omit mentioning another event which occurred likewise in
our days.  Owen, {172} son of Gruffyth, prince of North Wales, had
many sons, but only one legitimate, namely, Iorwerth Drwyndwn, which
in Welsh means flat-nosed, who had a son named Llewelyn.  This young
man, being only twelve years of age, began, during the period of our
journey, to molest his uncles David and Roderic, the sons of Owen by
Christiana, his cousin-german; and although they had divided amongst
themselves all North Wales, except the land of Conan, and although
David, having married the sister of king Henry II., by whom he had
one son, was powerfully supported by the English, yet within a few
years the legitimate son, destitute of lands or money (by the aid of
divine vengeance), bravely expelled from North Wales those who were
born in public incest, though supported by their own wealth and by
that of others, leaving them nothing but what the liberality of his
own mind and the counsel of good men from pity suggested:  a proof
that adulterous and incestuous persons are displeasing to God.



CHAPTER IX



Of the mountains of Eryri


I must not pass over in silence the mountains called by the Welsh
Eryri, but by the English Snowdon, or Mountains of Snow, which
gradually increasing from the land of the sons of Conan, and
extending themselves northwards near Deganwy, seem to rear their
lofty summits even to the clouds, when viewed from the opposite
coast of Anglesey.  They are said to be of so great an extent, that
according to an ancient proverb, "As Mona could supply corn for all
the inhabitants of Wales, so could the Eryri mountains afford
sufficient pasture for all the herds, if collected together."  Hence
these lines of Virgil may be applied to them:-


"Et quantum longis carpent armenta diebus,
Exigua tautum gelidus ros nocte reponet."

"And what is cropt by day the night renews,
Shedding refreshful stores of cooling dews."


On the highest parts of these mountains are two lakes worthy of
admiration.  The one has a floating island in it, which is often
driven from one side to the other by the force of the winds; and the
shepherds behold with astonishment their cattle, whilst feeding,
carried to the distant parts of the lake.  A part of the bank
naturally bound together by the roots of willows and other shrubs
may have been broken off, and increased by the alluvion of the earth
from the shore; and being continually agitated by the winds, which
in so elevated a situation blow with great violence, it cannot
reunite itself firmly with the banks.  The other lake is noted for a
wonderful and singular miracle.  It contains three sorts of fish -
eels, trout, and perch, all of which have only one eye, the left
being wanting; but if the curious reader should demand of me the
explanation of so extraordinary a circumstance, I cannot presume to
satisfy him.  It is remarkable also, that in two places in Scotland,
one near the eastern, the other near the western sea, the fish
called mullets possess the same defect, having no left eye.
According to vulgar tradition, these mountains are frequented by an
eagle who, perching on a fatal stone every fifth holiday, in order
to satiate her hunger with the carcases of the slain, is said to
expect war on that same day, and to have almost perforated the stone
by cleaning and sharpening her beak.



CHAPTER X



Of the passage by Deganwy and Ruthlan, and the see of Lanelwy, and
of Coleshulle


Having crossed the river Conwy, {173} or rather an arm of the sea,
under Deganwy, leaving the Cistercian monastery of Conwy {174} on
the western bank of the river to our right hand, we arrived at
Ruthlan, a noble castle on the river Cloyd, belonging to David, the
eldest son of Owen {175} where, at the earnest invitation of David
himself, we were handsomely entertained that night.

There is a spring not far from Ruthlan, in the province of Tegengel,
{176} which not only regularly ebbs and flows like the sea, twice in
twenty-four hours, but at other times frequently rises and falls
both by night and day.  Trogus Pompeius says, "that there is a town
of the Garamantes, where there is a spring which is hot and cold
alternately by day and night." {177}

Many persons in the morning having been persuaded to dedicate
themselves to the service of Christ, we proceeded from Ruthlan to
the small cathedral church of Lanelwy; {178} from whence (the
archbishop having celebrated mass) we continued our journey through
a country rich in minerals of silver, where money is sought in the
bowels of the earth, to the little cell of Basinwerk, {179} where we
passed the night.  The following day we traversed a long quicksand,
and not without some degree of apprehension, leaving the woody
district of Coleshulle, {180} or hill of coal, on our right hand,
where Henry II., who in our time, actuated by youthful and
indiscreet ardour, made a hostile irruption into Wales, and
presuming to pass through that narrow and woody defile, experienced
a signal defeat, and a very heavy loss of men. {181}  The aforesaid
king invaded Wales three times with an army; first, North Wales at
the above-mentioned place; secondly, South Wales, by the sea-coast
of Glamorgan and Goer, penetrating as far as Caermarddin and
Pencadair, and returning by Ellennith and Melenith; and thirdly, the
country of Powys, near Oswaldestree; but in all these expeditions
the king was unsuccessful, because he placed no confidence in the
prudent and well-informed chieftains of the country, but was
principally advised by people remote from the marches, and ignorant
of the manners and customs of the natives.  In every expedition, as
the artificer is to be trusted in his trade, so the advice of those
people should be consulted, who, by a long residence in the country,
are become conversant with the manners and customs of the natives;
and to whom it is of high importance that the power of the hostile
nation, with whom, by a long and continued warfare, they have
contracted an implacable enmity and hatred, should be weakened or
destroyed, as we have set forth in our Vaticinal History.

In this wood of Coleshulle, a young Welshman was killed while
passing through the king's army; the greyhound who accompanied him
did not desert his master's corpse for eight days, though without
food; but faithfully defended it from the attacks of dogs, wolves,
and birds of prey, with a wonderful attachment.  What son to his
father, what Nisus to Euryalus, what Polynices to Tydeus, what
Orestes to Pylades, would have shewn such an affectionate regard?
As a mark of favour to the dog, who was almost starved to death, the
English, although bitter enemies to the Welsh, ordered the body, now
nearly putrid, to be deposited in the ground with the accustomed
offices of humanity.



CHAPTER XI



Of the passage of the River Dee, and of Chester


Having crossed the river Dee below Chester, (which the Welsh call
Doverdwy), on the third day before Easter, or the day of absolution
(holy Thursday), we reached Chester.  As the river Wye towards the
south separates Wales from England, so the Dee near Chester forms
the northern boundary.  The inhabitants of these parts assert, that
the waters of this river change their fords every month, and, as it
inclines more towards England or Wales, they can, with certainty,
prognosticate which nation will be successful or unfortunate during
the year.  This river derives its origin from the lake Penmelesmere,
{182} and, although it abounds with salmon, yet none are found in
the lake.  It is also remarkable, that this river is never swollen
by rains, but often rises by the violence of the winds.

Chester boasts of being the burial-place of Henry, {183} a Roman
emperor, who, after having imprisoned his carnal and spiritual
father, pope Paschal, gave himself up to penitence; and, becoming a
voluntary exile in this country, ended his days in solitary
retirement.  It is also asserted, that the remains of Harold are
here deposited.  He was the last of the Saxon kings in England, and
as a punishment for his perjury, was defeated in the battle of
Hastings, fought against the Normans.  Having received many wounds,
and lost his left eye by an arrow in that engagement, he is said to
have escaped to these parts, where, in holy conversation, leading
the life of an anchorite, and being a constant attendant at one of
the churches of this city, he is believed to have terminated his
days happily. {184}  The truth of these two circumstances was
declared (and not before known) by the dying confession of each
party.  We saw here, what appeared novel to us, cheese made of
deer's milk; for the countess and her mother keeping tame deer,
presented to the archbishop three small cheeses made from their
milk.

In this same country was produced, in our time, a cow partaking of
the nature of a stag, resembling its mother in the fore parts and
the stag in its hips, legs, and feet, and having the skin and colour
of the stag; but, partaking more of the nature of the domestic than
of the wild animal, it remained with the herd of cattle.  A bitch
also was pregnant by a monkey, and produced a litter of whelps
resembling a monkey before, and the dog behind; which the rustic
keeper of the military hall seeing with astonishment and abhorrence,
immediately killed with the stick he carried in his hand; thereby
incurring the severe resentment and anger of his lord, when the
latter became acquainted with the circumstance.

In our time, also, a woman was born in Chester without hands, to
whom nature had supplied a remedy for that defect by the flexibility
and delicacy of the joints of her feet, with which she could sew, or
perform any work with thread or scissors, as well as other women.



CHAPTER XII



Of the journey by the White Monastery, Oswaldestree, Powys, and
Shrewsbury


The feast of Easter having been observed with due solemnity, and
many persons, by the exhortations of the archbishop, signed with the
cross, we directed our way from Chester to the White Monastery,
{185} and from thence towards Oswaldestree; where, on the very
borders of Powys, we were met by Gruffydd son of Madoc, and Elissa,
princes of that country, and many others; some few of whom having
been persuaded to take the cross (for several of the multitude had
been previously signed by Reiner, {186} the bishop of that place),
Gruffydd, prince of the district, publicly adjured, in the presence
of the archbishop, his cousin-german, Angharad, daughter of prince
Owen, whom, according to the vicious custom of the country, he had
long considered as his wife.  We slept at Oswaldestree, or the tree
of St. Oswald, and were most sumptuously entertained after the
English manner, by William Fitz-Alan, {187} a noble and liberal
young man.  A short time before, whilst Reiner was preaching, a
robust youth being earnestly exhorted to follow the example of his
companions in taking the cross, answered, "I will not follow your
advice until, with this lance which I bear in my hand, I shall have
avenged the death of my lord," alluding to Owen, son of Madoc, a
distinguished warrior, who had been maliciously and treacherously
slain by Owen Cyfeilioc, his cousin-german; and while he was thus
venting his anger and revenge, and violently brandishing his lance,
it suddenly snapped asunder, and fell disjointed in several pieces
to the ground, the handle only remaining in his hand.  Alarmed and
astonished at this omen, which he considered as a certain signal for
his taking the cross, he voluntarily offered his services.

In this third district of Wales, called Powys, there are most
excellent studs put apart for breeding, and deriving their origin
from some fine Spanish horses, which Robert de Belesme, {188} earl
of Shrewsbury, brought into this country:  on which account the
horses sent from hence are remarkable for their majestic proportion
and astonishing fleetness.

Here king Henry II. entered Powys, in our days, upon an expensive,
though fruitless, expedition. {189}  Having dismembered the hostages
whom he had previously received, he was compelled, by a sudden and
violent fall of rain, to retreat with his army.  On the preceding
day, the chiefs of the English army had burned some of the Welsh
churches, with the villages and churchyards; upon which the sons of
Owen the Great, with their light-armed troops, stirred up the
resentment of their father and the other princes of the country,
declaring that they would never in future spare any churches of the
English.  When nearly the whole army was on the point of assenting
to this determination, Owen, a man of distinguished wisdom and
moderation - the tumult being in some degree subsided - thus spake:
"My opinion, indeed, by no means agrees with yours, for we ought to
rejoice at this conduct of our adversary; for, unless supported by
divine assistance, we are far inferior to the English; and they, by
their behaviour, have made God their enemy, who is able most
powerfully to avenge both himself and us.  We therefore most
devoutly promise God that we will henceforth pay greater reverence
than ever to churches and holy places."  After which, the English
army, on the following night, experienced (as has before been
related) the divine vengeance.

From Oswaldestree, we directed our course towards Shrewsbury
(Salopesburia), which is nearly surrounded by the river Severn,
where we remained a few days to rest and refresh ourselves; and
where many people were induced to take the cross, through the
elegant sermons of the archbishop and archdeacon.  We also
excommunicated Owen de Cevelioc, because he alone, amongst the Welsh
princes, did not come to meet the archbishop with his people.  Owen
was a man of more fluent speech than his contemporary princes, and
was conspicuous for the good management of his territory.  Having
generally favoured the royal cause, and opposed the measures of his
own chieftains, he had contracted a great familiarity with king
Henry II.  Being with the king at table at Shrewsbury, Henry, as a
mark of peculiar honour and regard, sent him one of his own loaves;
he immediately brake it into small pieces, like alms-bread, and
having, like an almoner, placed them at a distance from him, he took
them up one by one and ate them.  The king requiring an explanation
of this proceeding, Owen, with a smile, replied, "I thus follow the
example of my lord;" keenly alluding to the avaricious disposition
of the king, who was accustomed to retain for a long time in his own
hands the vacant ecclesiastical benefices.

It is to be remarked that three princes, {190} distinguished for
their justice, wisdom, and princely moderation, ruled, in our time,
over the three provinces of Wales:  Owen, son of Gruffydd, in
Venedotia, or North Wales; Meredyth, his grandson, son of Gruffydd,
who died early in life, in South Wales; and Owen de Cevelioc, in
Powys.  But two other princes were highly celebrated for their
generosity; Cadwalader, son of Gruffydd, in North Wales, and
Gruffydd of Maelor, son of Madoc, in Powys; and Rhys, son of
Gruffydd, in South Wales, deserved commendation for his enterprising
and independent spirit.  In North Wales, David, son of Owen, and on
the borders of Morgannoc, in South Wales, Howel, son of Iorwerth of
Caerleon, maintained their good faith and credit, by observing a
strict neutrality between the Welsh and English.



CHAPTER XIII



Of the journey by Wenloch, Brumfeld, the castle of Ludlow, and
Leominster, to Hereford


From Shrewsbury, we continued our journey towards Wenloch, by a
narrow and rugged way, called Evil-street, where, in our time, a
Jew, travelling with the archdeacon of the place, whose name was Sin
(Peccatum), and the dean, whose name was Devil, towards Shrewsbury,
hearing the archdeacon say, that his archdeaconry began at a place
called Evil-street, and extended as far as Mal-pas, towards Chester,
pleasantly told them, "It would be a miracle, if his fate brought
him safe out of a country, whose archdeacon was Sin, whose dean the
devil; the entrance to the archdeaconry Evil-street, and its exit
Bad-pass." {191}

From Wenloch, we passed by the little cell of Brumfeld, {192} the
noble castle of Ludlow, through Leominster to Hereford leaving on
our right hand the districts of Melenyth and Elvel; thus (describing
as it were a circle) we came to the same point from which we had
commenced this laborious journey through Wales.

During this long and laudable legation, about three thousand men
were signed with the cross; well skilled in the use of arrows and
lances, and versed in military matters; impatient to attack the
enemies of the faith; profitably and happily engaged for the service
of Christ, if the expedition of the Holy Cross had been forwarded
with an alacrity equal to the diligence and devotion with which the
forces were collected.  But by the secret, though never unjust,
judgment of God, the journey of the Roman emperor was delayed, and
dissensions arose amongst our kings.  The premature and fatal hand
of death arrested the king of Sicily, who had been the foremost
sovereign in supplying the holy land with corn and provisions during
the period of their distress.  In consequence of his death, violent
contentions arose amongst our princes respecting their several
rights to the kingdom; and the faithful beyond sea suffered severely
by want and famine, surrounded on all sides by enemies, and most
anxiously waiting for supplies.  But as affliction may strengthen
the understanding, as gold is tried by fire, and virtue may be
confirmed in weakness, these things are suffered to happen; since
adversity (as Gregory testifies) opposed to good prayers is the
probation of virtue, not the judgment of reproof.  For who does not
know how fortunate a circumstance it was that Paul went to Italy,
and suffered so dreadful a shipwreck?  But the ship of his heart
remained unbroken amidst the waves of the sea.



CHAPTER XIV



A description of Baldwin, archbishop of Canterbury {193}


Let it not be thought superfluous to describe the exterior and
inward qualities of that person, the particulars of whose embassy,
and as it were holy peregrination, we have briefly and succinctly
related.  He was a man of a dark complexion, of an open and
venerable countenance, of a moderate stature, a good person, and
rather inclined to be thin than corpulent.  He was a modest and
grave man, of so great abstinence and continence, that ill report
scarcely ever presumed to say any thing against him; a man of few
words; slow to anger, temperate and moderate in all his passions and
affections; swift to hear, slow to speak; he was from an early age
well instructed in literature, and bearing the yoke of the Lord from
his youth, by the purity of his morals became a distinguished
luminary to the people; wherefore voluntarily resigning the honour
of the archlevite, {194} which he had canonically obtained, and
despising the pomps and vanities of the world, he assumed with holy
devotion the habit of the Cistercian order; and as he had been
formerly more than a monk in his manners, within the space of a year
he was appointed abbot, and in a few years afterwards preferred
first to a bishopric, and then to an archbishopric; and having been
found faithful in a little, had authority given him over much.  But,
as Cicero says, "Nature had made nothing entirely perfect;" when he
came into power, not laying aside that sweet innate benignity which
he had always shewn when a private man, sustaining his people with
his staff rather than chastising them with rods, feeding them as it
were with the milk of a mother, and not making use of the scourges
of the father, he incurred public scandal for his remissness.  So
great was his lenity that he put an end to all pastoral rigour; and
was a better monk than abbot, a better bishop than archbishop.
Hence pope Urban addressed him; "Urban, servant of the servants of
God, to the most fervent monk, to the warm abbot, to the luke-warm
bishop, to the remiss archbishop, health, etc."

This second successor to the martyr Thomas, having heard of the
insults offered to our Saviour and his holy cross, was amongst the
first who signed themselves with the cross, and manfully assumed the
office of preaching its service both at home and in the most remote
parts of the kingdom.  Pursuing his journey to the Holy Land, he
embarked on board a vessel at Marseilles, and landed safely in a
port at Tyre, from whence he proceeded to Acre, where he found our
army both attacking and attacked, our forces dispirited by the
defection of the princes, and thrown into a state of desolation and
despair; fatigued by long expectation of supplies, greatly afflicted
by hunger and want, and distempered by the inclemency of the air:
finding his end approaching, he embraced his fellow subjects,
relieving their wants by liberal acts of charity and pious
exhortations, and by the tenor of his life and actions strengthened
them in the faith; whose ways, life, and deeds, may he who is alone
the "way, the truth, and the life," the way without offence, the
truth without doubt, and the life without end, direct in truth,
together with the whole body of the faithful, and for the glory of
his name and the palm of faith which he hath planted, teach their
hands to war, and their fingers to fight.



Footnotes:


{1}  It is a somewhat curious coincidence that the island of Barry
is now owned by a descendant of Gerald de Windor's elder brother -
the Earl of Plymouth.

{2}  "Mirror of the Church," ii. 33.

{3}  "Social England," vol. i. p. 342.

{4}  Published in the first instance in the "Transactions of the
Cymmrodaian Society," and subsequently amplified and brought out in
book form.

{5}  Introduction to Borrow's "Wild Wales" in the Everyman Series.

{6}  Geoffrey, who ended his life as Bishop of St. Asaph, was
supposed to have found the material for his "History of the British
Kings" in a Welsh book, containing a history of the Britons, which
Waltor Colenius, Archdeacon of Oxford, picked up during a journey in
Brittany.

{7}  Walter Map, another Archdeacon of Oxford, was born in
Glamorganshire, the son of a Norman knight by a Welsh mother.  Inter
alia he was the author of a Welsh work on agriculture.

{8}  Green, "Hist. Eng. People," i. 172.

{9}  "England under the Angevin Kings," vol. ii. 457.

{10}  Project Gutenberg has released "The Description of Wales" as a
separate eText - David Price.

{11}  Giraldus has committed an error in placing Urban III. at the
head of the apostolic see; for he died at Ferrara in the month of
October, A.D. 1187, and was succeeded by Gregory VIII., whose short
reign expired in the month of December following.  Clement III. was
elected pontiff in the year 1188.  Frederick I., surnamed
Barbarossa, succeeded Conrad III. in the empire of Germany, in
March, 1152, and was drowned in a river of Cilicia whilst bathing,
in 1190.  Isaac Angelus succeeded Andronicus I. as emperor of
Constantinople, in 1185, and was dethroned in 1195.  Philip II.,
surnamed Augustus, from his having been born in the month of August,
was crowned at Rheims, in 1179, and died at Mantes, in 1223. William
II., king of Sicily, surnamed the Good, succeeded in 1166 to his
father, William the Bad, and died in 1189.  Bela III., king of
Hungary, succeeded to the throne in 1174, and died in 1196.  Guy de
Lusignan was crowned king of Jerusalem in 1186, and in the following
year his city was taken by the victorious Saladin.

{12}  New Radnor.

{13}  Rhys ap Gruffydd was grandson to Rhys ap Tewdwr, prince of
South Wales, who, in 1090, was slain in an engagement with the
Normans.  He was a prince of great talent, but great versatility of
character, and made a conspicuous figure in Welsh history.  He died
in 1196, and was buried in the cathedral of St. David's; where his
effigy, as well as that of his son Rhys Gryg, still remain in a good
state of preservation.

{14}  Peter de Leia, prior of the Benedictine monastery of Wenlock,
in Shropshire, was the successful rival of Giraldus for the
bishopric of Saint David's, vacant by the death of David Fitzgerald,
the uncle of our author; but he did not obtain his promotion without
considerable opposition from the canons, who submitted to the
absolute sequestration of their property before they consented to
his election, being desirous that the nephew should have succeeded
his uncle.  He was consecrated in 1176, and died in 1199.

{15}  In the Latin of Giraldus, the name of Eineon is represented by
AEneas, and Eineon Clyd by AEneas Claudius.

{16}  Cruker Castle.  The corresponding distance between Old and New
Radnor evidently places this castle at Old Radnor, which was
anciently called Pen-y-craig, Pencraig, or Pen-crug, from its
situation on a rocky eminence.  Cruker is a corruption, probably,
from Crug-caerau, the mount, or height, of the fortifications.

{17}  Buelth or Builth, a large market town on the north-west edge
of the county of Brecon, on the southern banks of the Wye, over
which there is a long and handsome bridge of stone.  It had formerly
a strong castle, the site and earthworks of which still remain, but
the building is destroyed.

{18}  Llan-Avan, a small church at the foot of barren mountains
about five or six miles north-west of Buelth.  The saint from whom
it takes its name, was one of the sons of Cedig ab Cunedda; whose
ancestor, Cunedda, king of the Britons, was the head of one of the
three holy families of Britain.  He is said to have lived in the
beginning of the sixth century.

{19} Melenia, Warthrenion, Elevein, Elvenia, Melenyth, and Elvein,
places mentioned in this first chapter, and varying in their
orthography, were three different districts in Radnorshire:
Melenyth is a hundred in the northern part of the county, extending
into Montgomeryshire, in which is the church of Keri:  Elvein
retains in modern days the name of Elvel, and is a hundred in the
southern part of the county, separated from Brecknockshire by the
Wye; and Warthrenion, in which was the castle built by prince Rhys
at Rhaiadyr-gwy, seems to have been situated between the other two.
Warthrenion may more properly be called Gwyrthrynion, it was
anciently one of the three comots of Arwystli, a cantref of
Merioneth.  In the year 1174, Melyenith was in the possession of
Cadwallon ap Madawc, cousin german to prince Rhys; Elvel was held by
Eineon Clyd and Gwyrthrynion by Eineon ap Rhys, both sons-in-law to
that illustrious prince.

{20}  The church of Saint Germanus is now known by the name of Saint
Harmans, and is situated three or four miles from Rhaiadyr, in
Radnorshire, on the right-hand of the road from thence to
Llanidloes; it is a small and simple structure, placed on a little
eminence, in a dreary plain surrounded by mountains.

{21}  Several churches in Wales have been dedicated to Saint Curig,
who came into Wales in the seventh century.

{22}  Glascum is a small village in a mountainous and retired
situation between Builth and Kington, in Herefordshire.

{23}  Bangu. - This was a hand bell kept in all the Welsh churches,
which the clerk or sexton took to the house of the deceased on the
day of the funeral:  when the procession began, a psalm was sung;
the bellman then sounded his bell in a solemn manner for some time,
till another psalm was concluded; and he again sounded it at
intervals, till the funeral arrived at the church.

{24}  Rhaiadyr, called also Rhaiader-gwy, is a small village and
market-town in Radnorshire.  The site only of the castle, built by
prince Rhys, A.D. 1178, now remains at a short distance from the
village; it was strongly situated on a natural rock above the river
Wye, which, below the bridge, forms a cataract.

{25}  Llywel, a small village about a mile from Trecastle, on the
great road leading from thence to Llandovery; it was anciently a
township, and by charter of Philip and Mary was attached to the
borough of Brecknock, by the name of Trecastle ward.

{26}  Leland, in his description of this part of Wales, mentions a
lake in Low Elvel, or Elvenia, which may perhaps be the same as that
alluded to in this passage of Giraldus.  "There is a llinne in Low
Elvel within a mile of Payne's castel by the church called Lanpeder.
The llinne is caullid Bougklline, and is of no great quantite, but
is plentiful of pike, and perche, and eles." - Leland, Itin. tom. v.
p. 72.

{27}  Hay. - A pleasant market-town on the southern banks of the
river Wye, over which there is a bridge.  It still retains some
marks of baronial antiquity in the old castle, within the present
town, the gateway of which is tolerably perfect.  A high raised
tumulus adjoining the church marks the site of the more ancient
fortress.  The more modern and spacious castle owes its foundation
probably to one of those Norman lords, who, about the year 1090,
conquered this part of Wales.  Little notice is taken of this castle
in the Welsh chronicles; but we are informed that it was destroyed
in 1231, by Henry II., and that it was refortified by Henry III.

{28}  Llanddew, a small village, about two miles from Brecknock, on
the left of the road leading from thence to Hay; its manor belongs
to the bishops of Saint David's, who had formerly a castellated
mansion there, of which some ruins still remain.  The tithes of this
parish are appropriated to the archdeaconry of Brecknock, and here
was the residence of our author Giraldus, which he mentions in
several of his writings, and alludes to with heartfelt satisfaction
at the end of the third chapter of this Itinerary.

{29}  Aberhodni, the ancient name of the town and castle of
Brecknock, derived from its situation at the confluence of the river
Hodni with the Usk.  The castle and two religious buildings, of
which the remains are still extant, owed their foundation to Bernard
de Newmarch, a Norman knight, who, in the year 1090, obtained by
conquest the lordship of Brecknock.  [The modern Welsh name is
Aberhonddu.]

{30}  Iestyn ap Gwrgant was lord of the province of Morganwg, or
Glamorgan, and a formidable rival to Rhys ap Tewdwr, prince of South
Wales; but unable to cope with him in power, he prevailed on Robert
Fitzhamon, a Norman knight, to come to his assistance.

{31}  This little river rises near the ruins of Blanllyfni castle,
between Llangorse pool and the turnpike road leading from Brecknock
to Abergavenny, and empties itself into the river Usk, near
Glasbury.

{32}  A pretty little village on the southern banks of the Usk,
about four miles from Hay, on the road leading to Brecknock.

{33}  The great desolation here alluded to, is attributed by Dr.
Powel to Howel and Meredyth, sons of Edwyn ap Eineon; not to Howel,
son of Meredith.  In the year 1021, they conspired against Llewelyn
ap Sitsyllt, and slew him:  Meredith was slain in 1033, and Howel in
1043.

{34}  William de Breusa, or Braose, was by extraction a Norman, and
had extensive possessions in England, as well as Normandy:  he was
succeeded by his son Philip, who, in the reign of William Rufus,
favoured the cause of king Henry against Robert Curthose, duke of
Normandy; and being afterwards rebellious to his sovereign, was
disinherited of his lands.  By his marriage with Berta, daughter of
Milo, earl of Hereford, he gained a rich inheritance in Brecknock,
Overwent, and Gower.  He left issue two sons:  William and Philip:
William married Maude de Saint Wallery, and succeeded to the great
estate of his father and mother, which he kept in peaceable
possession during the reigns of king Henry II. and king Richard I.
In order to avoid the persecutions of king John, he retired with his
family to Ireland; and from thence returned into Wales; on hearing
of the king's arrival in Ireland, his wife Maude fled with her sons
into Scotland, where she was taken prisoner, and in the year 1210
committed, with William, her son and heir, to Corf castle, and there
miserably starved to death, by order of king John; her husband,
William de Braose, escaped into France, disguised, and dying there,
was buried in the abbey church of Saint Victor, at Paris.  The
family of Saint Walery, or Valery, derived their name from a sea-
port in France.

{35} A small church dedicated to Saint David, in the suburbs of
Brecknock, on the great road leading from thence to Trecastle.  "The
paroche of Llanvays, Llan-chirch-Vais extra, ac si diceres, extra
muros.  It standeth betwixt the river of Uske and Tyrtorelle brooke,
that is, about the lower ende of the town of Brekenok." - Leland,
Itin. tom. v. p. 69.

{36}  David Fitzgerald was promoted to the see of Saint David's in
1147, or according to others, in 1149.  He died A.D. 1176.

{37}  Now Howden, in the East Riding of Yorkshire.

{38}  Osred was king of the Northumbrians, and son of Alfred.  He
commenced to reign in A.D. 791, but was deprived of his crown the
following year.

{39}  St. Kenelm was the only son and heir of Kenulfus, king of the
Mercians, who left him under the care of his two sisters, Quendreda
and Bragenilda.  The former, blinded by ambition, resolved to
destroy the innocent child, who stood between her and the throne;
and for that purpose prevailed on Ascebert, who attended constantly
on the king, to murder him privately, giving him hopes, in case he
complied with her wishes, of making him her partner in the kingdom.
Under the pretence of diverting his young master, this wicked
servant led him into a retired vale at Clent, in Staffordshire, and
having murdered him, dug a pit, and cast his body into it, which was
discovered by a miracle, and carried in solemn procession to the
abbey of Winchelcomb.  In the parish of Clent is a small chapel
dedicated to this saint.

{40}  Winchelcumbe, or Winchcomb, in the lower part of the hundred
of Kiftsgate, in Gloucestershire, a few miles to the north of
Cheltenham.

{41}  St. Kynauc, who flourished about the year 492, was the reputed
son of Brychan, lord of Brecknock, by Benadulved, daughter of
Benadyl, a prince of Powis, whom he seduced during the time of his
detention as an hostage at the court of her father.  He is said to
have been murdered upon the mountain called the Van, and buried in
the church of Merthyr Cynawg, or Cynawg the Martyr, near Brecknock,
which is dedicated to his memory.

{42}  In Welsh, Illtyd, which has been latinised into Iltutus, as in
the instance of St. Iltutus, the celebrated disciple of Germanus,
and the master of the learned Gildas, who founded a college for the
instruction of youth at Llantwit, on the coast of Glamorganshire;
but I do not conceive this to be the same person.  The name of Ty-
Illtyd, or St. Illtyd's house, is still known as Llanamllech, but it
is applied to one of those monuments of Druidical antiquity called a
cistvaen, erected upon an eminence named Maenest, at a short
distance from the village.  A rude, upright stone stood formerly on
one side of it, and was called by the country people Maen Illtyd, or
Illtyd's stone, but was removed about a century ago.  A well, the
stream of which divides this parish from the neighbouring one of
Llansaintfraid, is called Ffynnon Illtyd, or Illtyd's well.  This
was evidently the site of the hermitage mentioned by Giraldus.

{43}  Lhanhamelach, or Llanamllech, is a small village, three miles
from Brecknock, on the road to Abergavenny.

{44}  The name of Newmarche appears in the chartulary of Battel
abbey, as a witness to one of the charters granted by William the
Conqueror to the monks of Battel in Sussex, upon his foundation of
their house.  He obtained the territory of Brecknock by conquest,
from Bleddyn ap Maenarch, the Welsh regulus thereof, about the year
1092, soon after his countryman, Robert Fitzhamon, had reduced the
county of Glamorgan.  He built the present town of Brecknock, where
he also founded a priory of Benedictine monks.  According to Leland,
he was buried in the cloister of the cathedral church at Gloucester,
though the mutilated remains of an effigy and monument are still
ascribed to him in the priory church at Brecknock.

{45}  Brecheinoc, now Brecknockshire, had three cantreds or
hundreds, and eight comots. - 1. Cantref Selef with the comots of
Selef and Trahayern. - 2. Cantref Canol, or the middle hundred, with
the comots Talgarth, Ystradwy, and Brwynlys, or Eglyws Yail. - 3.
Cantref Mawr, or the great hundred, with the comots of Tir Raulff
Llywel, and Cerrig Howel. - Powel's description of Wales, p. 20.

{46}  Milo was son to Walter, constable of England in the reign of
Henry I., and Emme his wife, one of the daughters of Dru de Baladun,
sister to Hameline de Baladun, a person of great note, who came into
England with William the Conqueror, and, being the first lord of
Overwent in the county of Monmouth, built the castle of Abergavenny.
He was wounded by an arrow while hunting, on Christmas eve, in 1144,
and was buried in the chapter-house of Lanthoni, near Gloucester.

{47}  Walter de Clifford.  The first of this ancient family was
called Ponce; he had issue three sons, Walter, Drogo or Dru, and
Richard.  The Conqueror's survey takes notice of the two former, but
from Richard the genealogical line is preserved, who, being called
Richard de Pwns, obtained, as a gift from king Henry I., the cantref
Bychan, or little hundred, and the castle of Llandovery, in Wales;
he left three sons, Simon, Walter, and Richard.  The Walter de
Clifford here mentioned was father to the celebrated Fair Rosamond,
the favourite of king Henry II.; and was succeeded by his eldest
son, Walter, who married Margaret, daughter to Llewelyn, prince of
Wales, and widow of John de Braose.

{48}  Brendlais, or Brynllys, is a small village on the road between
Brecknock and Hay, where a stately round tower marks the site of the
ancient castle of the Cliffords, in which the tyrant Mahel lost his
life.

{49}  St. Almedha, though not included in the ordinary lists, is
said to have been a daughter of Brychan, and sister to St. Canoc,
and to have borne the name of Elevetha, Aled, or Elyned, latinised
into Almedha.  The Welsh genealogists say, that she suffered
martyrdom on a hill near Brecknock, where a chapel was erected to
her memory; and William of Worcester says she was buried at Usk.
Mr. Hugh Thomas (who wrote an essay towards the history of
Brecknockshire in the year 1698) speaks of the chapel as standing,
though unroofed and useless, in his time; the people thereabouts
call it St. Tayled.  It was situated on an eminence, about a mile to
the eastward of Brecknock, and about half a mile from a farm-house,
formerly the mansion and residence of the Aubreys, lords of the
manor of Slwch, which lordship was bestowed upon Sir Reginald Awbrey
by Bernard Newmarche, in the reign of William Rufus.  Some small
vestiges of this building may still be traced, and an aged yew tree,
with a well at its foot, marks the site near which the chapel
formerly stood.

{50}  This same habit is still (in Sir Richard Colt Hoare's time)
used by the Welsh ploughboys; they have a sort of chaunt, consisting
of half or even quarter notes, which is sung to the oxen at plough:
the countrymen vulgarly supposing that the beasts are consoled to
work more regularly and patiently by such a lullaby.

{51}  The umber, or grayling, is still a plentiful and favourite
fish in the rivers on the Welsh border.

{52}  About the year 1113, "there was a talke through South Wales,
of Gruffyth, the sonne of Rees ap Theodor, who, for feare of the
king, had beene of a child brought up in Ireland, and had come over
two yeares passed, which time he had spent privilie with his
freends, kinsfolks, and affines; as with Gerald, steward of
Penbrooke, his brother-in-law, and others.  But at the last he was
accused to the king, that he intended the kingdome of South Wales as
his father had enjoied it, which was now in the king's hands; and
that all the countrie hoped of libertie through him; therefore the
king sent to take him.  But Gryffyth ap Rees hering this, sent to
Gruffyth ap Conan, prince of North Wales, desiring him of his aid,
and that he might remaine safelie within his countrie; which he
granted, and received him joiouslie for his father's sake."  He
afterwards proved so troublesome and successful an antagonist, that
the king endeavoured by every possible means to get him into his
power.  To Gruffyth ap Conan he offered "mountaines of gold to send
the said Gruffyth or his head to him."  And at a subsequent period,
he sent for Owen ap-Cadogan said to him, "Owen, I have found thee
true and faithful unto me, therefore I desire thee to take or kill
that murtherer, that doth so trouble my loving subjects."  But
Gruffyth escaped all the snares which the king had laid for him, and
in the year 1137 died a natural and honourable death; he is styled
in the Welsh chronicle, "the light, honor, and staie of South
Wales;" and distinguished as the bravest, the wisest, the most
merciful, liberal, and just, of all the princes of Wales.  By his
wife Gwenllian, the daughter of Gruffyth ap Conan, he left a son,
commonly called the lord Rhys, who met the archbishop at Radnor, as
is related in the first chapter of this Itinerary.

{53}  This cantref, which now bears the name of Caeo, is placed,
according to the ancient divisions of Wales, in the cantref Bychan,
or little hundred, and not in the Cantref Mawr, or great hundred.  A
village between Lampeter in Cardiganshire and Llandovery in
Caermarthenshire, still bears the name of Cynwil Caeo, and, from its
picturesque situation and the remains of its mines, which were
probably worked by the Romans, deserves the notice of the curious
traveller.

{54}  The lake of Brecheinoc bears the several names of Llyn
Savaddan, Brecinau-mere, Llangorse, and Talyllyn Pool, the two
latter of which are derived from the names of parishes on its banks.
It is a large, though by no means a beautiful, piece of water, its
banks being low and flat, and covered with rushes and other aquatic
plants to a considerable distance from the shore.  Pike, perch, and
eels are the common fish of this water; tench and trout are rarely,
I believe, (if ever), taken in it.  The notion of its having
swallowed up an ancient city is not yet quite exploded by the
natives; and some will even attribute the name of Loventium to it;
which is with much greater certainty fixed at Llanio-isau, between
Lampeter and Tregaron, in Cardiganshire, on the northern banks of
the river Teivi, where there are very considerable and undoubted
remains of a large Roman city.  The legend of the town at the bottom
of the lake is at the same time very old.

{55}  That chain of mountains which divides Brecknockshire from
Caermarthenshire, over which the turnpike road formerly passed from
Trecastle to Llandovery, and from which the river Usk derives its
source.

{56}  This mountain is now called, by way of eminence, the Van, or
the height, but more commonly, by country people, Bannau Brycheinog,
or the Brecknock heights, alluding to its two peaks.  Our author,
Giraldus, seems to have taken his account of the spring, on the
summit of this mountain, from report, rather than from ocular
testimony.  I (Sir R. Colt Hoare) examined the summits of each peak
very attentively, and could discern no spring whatever.  The soil is
peaty and very boggy.  On the declivity of the southern side of the
mountain, and at no considerable distance from the summit, is a
spring of very fine water, which my guide assured me never failed.
On the north-west side of the mountain is a round pool, in which
possibly trout may have been sometimes found, but, from the muddy
nature of its waters, I do not think it very probable; from this
pool issues a small brook, which falls precipitously down the sides
of the mountain, and pursuing its course through a narrow and well-
wooded valley, forms a pretty cascade near a rustic bridge which
traverses it.  I am rather inclined think, that Giraldus confounded
in his account the spring and the pool together.

{57}  The first of these are now styled the Black Mountains, of
which the Gadair Fawr is the principal, and is only secondary to the
Van in height.  The Black Mountains are an extensive range of hills
rising to the east of Talgarth, in the several parishes of Talgarth,
Llaneliew, and Llanigorn, in the county of Brecknock, and connected
with the heights of Ewyas.  The most elevated point is called Y
Gadair, and, excepting the Brecknock Van (the Cadair Arthur of
Giraldus), is esteemed the highest mountain in South Wales.  The
mountains of Ewyas are those now called the Hatterel Hills, rising
above the monastery of Llanthoni, and joining the Black Mountains of
Talgarth at Capel y Ffin, or the chapel upon the boundary, near
which the counties of Hereford, Brecknock, and Monmouth form a point
of union.  But English writers have generally confounded all
distinction, calling them indiscriminately the Black Mountains, or
the Hatterel Hills.

{58}  If we consider the circumstances of this chapter, it will
appear very evidently, that the vale of Ewyas made no part of the
actual Itinerary.

{59}  Landewi Nant Hodeni, or the church of St. David on the Hodni,
is now better known by the name of Llanthoni abbey.  A small and
rustic chapel, dedicated to St. David, at first occupied the site of
this abbey; in the year 1103, William de Laci, a Norman knight,
having renounced the pleasures of the world, retired to this
sequestered spot, where he was joined in his austere profession by
Ernicius, chaplain to queen Maude.  In the year 1108, these hermits
erected a mean church in the place of their hermitage, which was
consecrated by Urban, bishop of Llandaff, and Rameline, bishop of
Hereford, and dedicated to St. John the Baptist:  having afterward
received very considerable benefactions from Hugh de Laci, and
gained the consent of Anselm, archbishop of Canterbury, these same
hermits founded a magnificent monastery for Black canons, of the
order of St. Augustine, which they immediately filled with forty
monks collected from the monasteries of the Holy Trinity in London,
Merton in Surrey, and Colchester in Essex.  They afterwards removed
to Gloucester, where they built a church and spacious monastery,
which, after the name of their former residence, they called
Llanthoni; it was consecrated A.D. 1136, by Simon, bishop of
Worcester, and Robert Betun bishop of Hereford, and dedicated to the
Virgin Mary.

{60}  The titles of mother and daughter are here applied to the
mother church in Wales, and the daughter near Gloucester.

{61}  William of Wycumb, the fourth prior of Llanthoni, succeeded to
Robert de Braci, who was obliged to quit the monastery, on account
of the hostile molestation it received from the Welsh.  To him
succeeded Clement, the sub-prior, and to Clement, Roger de Norwich.

{62}  Walter de Laci came into England with William the Conqueror,
and left three sons, Roger, Hugh, and Walter.  Hugh de Laci was the
lord of Ewyas, and became afterwards the founder of the convent of
Llanthoni; his elder brother, Robert, held also four caracutes of
land within the limits of the castle of Ewyas, which king William
had bestowed on Walter, his father; but joining in rebellion against
William Rufus, he was banished the kingdom, and all his lands were
given to his brother Hugh, who died without issue.

{63}  This anecdote is thus related by the historian Hollinshed:
"Hereof it came on a time, whiles the king sojourned in France about
his warres, which he held against king Philip, there came unto him a
French priest, whose name was Fulco, who required the king in
anywise to put from him three abominable daughters which he had, and
to bestow them in marriage, least God punished him for them.  'Thou
liest, hypocrite (said the king), to thy verie face; for all the
world knoweth I have not one daughter.'  'I lie not (said the
priest), for thou hast three daughters:  one of them is called
Pride, the second Covetousness, and the third Lecherie.'  With that
the king called to him his lords and barons, and said to them, 'This
hypocrite heere hath required me to marry awaie my three daughters,
which (as he saith) I cherish, nourish, foster, and mainteine; that
is to say, Pride, Covetousness, and Lecherie:  and now that I have
found out necessarie and fit husbands for them, I will do it with
effect, and seeks no more delaies.  I therefore bequeath my pride to
the high-minded Templars and Hospitallers, which are as proud as
Lucifer himselfe; my covetousness I give unto the White Monks,
otherwise called of the Cisteaux order, for they covet the divell
and all; my lecherie I commit to the prelats of the church, who have
most pleasure and felicitie therein.'"

{64}  This small residence of the archdeacon was at Landeu, a place
which has been described before:  the author takes this opportunity
of hinting at his love of literature, religion, and mediocrity.

{65}  The last chapter having been wholly digressive, we must now
recur back to Brecknock, or rather, perhaps, to our author's
residence at Landeu, where we left him, and from thence accompany
him to Abergavenny.  It appears that from Landeu he took the road to
Talgarth, a small village a little to the south east of the road
leading from Brecknock to Hay; from whence, climbing up a steep
ascent, now called Rhiw Cwnstabl, or the Constable's ascent, he
crossed the black mountains of Llaneliew to the source of the
Gronwy-fawr river, which rises in that eminence, and pursues its
rapid course into the Vale of Usk.  From thence a rugged and uneven
track descends suddenly into a narrow glen, formed by the torrent of
the Gronwy, between steep, impending mountains; bleak and barren for
the first four or five miles, but afterwards wooded to the very
margin of the stream.  A high ledge of grassy hills on the left
hand, of which the principal is called the Bal, or Y Fal, divides
this formidable pass (the "Malus passus" of Giraldus) from the vale
of Ewyas, in which stands the noble monastery of Llanthoni,
"montibus suis inclusum," encircled by its mountains.  The road at
length emerging from this deep recess of Coed Grono, or Cwm Gronwy,
the vale of the river Gronwy, crosses the river at a place called
Pont Escob, or the Bishop's bridge, probably so called from this
very circumstance of its having been now passed by the archbishop
and his suite, and is continued through the forest of Moel, till it
joins the Hereford road, about two miles from Abergavenny.  This
formidable defile is at least nine miles in length.

{66}  In the vale of the Gronwy, about a mile above Pont Escob,
there is a wood called Coed Dial, or the Wood of Revenge.  Here
again, by the modern name of the place, we are enabled to fix the
very spot on which Richard de Clare was murdered.  The Welsh
Chronicle informs us, that "in 1135, Morgan ap Owen, a man of
considerable quality and estate in Wales, remembering the wrong and
injury he had received at the hands of Richard Fitz-Gilbert, slew
him, together with his son Gilbert."  The first of this great
family, Richard de Clare, was the eldest son of Gislebert, surnamed
Crispin, earl of Brion, in Normandy.  This Richard Fitz-Gilbert came
into England with William the Conqueror, and received from him great
advancement in honour and possessions.  On the death of the
Conqueror, favouring the cause of Robert Curthose, he rebelled
against William Rufus, but when that king appeared in arms before
his castle at Tunbridge, he submitted; after which, adhering to
Rufus against Robert, in 1091, he was taken prisoner, and shortly
after the death of king Henry I., was assassinated, on his journey
through Wales, in the manner already related.

{67}  Hamelin, son of Dru de Baladun, who came into England with
William the Conqueror, was the first lord of Over-Went, and built a
castle at Abergavenny, on the same spot where, according to ancient
tradition, a giant called Agros had erected a fortress.  He died in
the reign of William Rufus, and was buried in the priory which he
had founded at Abergavenny; having no issue, he gave the aforesaid
castle and lands to Brian de Insula, or Brian de Wallingford, his
nephew, by his sister Lucia.  The enormous excesses mentioned by
Giraldus, as having been perpetrated in this part of Wales during
his time, seem to allude to a transaction that took place in the
castle of Abergavenny, in the year 1176, which is thus related by
two historians, Matthew Paris and Hollinshed.  "A.D. 1176, The same
yeare, William de Breause having got a great number of Welshmen into
the castle of Abergavennie, under a colourable pretext of
communication, proposed this ordinance to be received of them with a
corporall oth, 'That no traveller by the waie amongst them should
beare any bow, or other unlawful weapon,' which oth, when they
refused to take, because they would not stand to that ordinance, he
condemned them all to death.  This deceit he used towards them, in
revenge of the death of his uncle Henrie of Hereford, whom upon
Easter-even before they had through treason murthered, and were now
acquited was the like againe." - Hollinshed, tom. ii. p. 95.

{68}  Landinegat, or the church of St. Dingad, is now better known
by the name of Dingatstow, or Dynastow, a village near Monmouth.

{69}  [For the end of William de Braose, see footnote 34.]

{70}  Leland divides this district into Low, Middle, and High
Venteland, extending from Chepstow to Newport on one side, and to
Abergavenny on the other; the latter of which, he says, "maketh the
cumpace of Hye Venteland."  He adds, "The soyle of al Venteland is
of a darke reddische yerth ful of slaty stones, and other greater of
the same color.  The countrey is also sumwhat montayneus, and welle
replenishid with woodes, also very fertyle of corne, but men there
study more to pastures, the which be well inclosed." - Leland, Itin.
tom. v. p. 6.  Ancient Gwentland is now comprised within the county
of Monmouth.

{71}  William de Salso Marisco, who succeeded to the bishopric of
Llandaff, A.D. 1185, and presided over that see during the time of
Baldwin's visitation, in 1188.

{72}  Alexander was the fourth archdeacon of the see of Bangor.

{73}  Once at Usk, then at Caerleon, and afterwards on entering the
town of Newport.

{74}  Gouldcliffe, or Goldcliff, is situated a few miles S.E. of
Newport, on the banks of the Severn.  In the year 1113, Robert de
Candos founded and endowed the church of Goldclive, and, by the
advice of king Henry I., gave it to the abbey of Bec, in Normandy;
its religious establishment consisted of a prior and twelve monks of
the order of St. Benedict.

{75}  [Geoffrey of Monmouth.]

{76}  The Cistercian abbey here alluded to was known by the several
names of Ystrat Marchel, Strata Marcella, Alba domus de Stratmargel,
Vallis Crucis, or Pola, and was situated between Guilsfield and
Welshpool, in Montgomeryshire.  Authors differ in opinion about its
original founder.  Leland attributes it to Owen Cyveilioc, prince of
Powys, and Dugdale to Madoc, the son of Gruffydh, giving for his
authority the original grants and endowments of this abbey.
According to Tanner, about the beginning of the reign of king Edward
III., the Welsh monks were removed from hence into English abbeys,
and English monks were placed here, and the abbey was made subject
to the visitation of the abbot and convent of Buildwas, in
Shropshire.

{77}  Cardiff, i.e., the fortress on the river Taf.

{78}  Gwentluc - so called from Gwent, the name of the province, and
llug, open, to distinguish it from the upper parts of Wentland, is
an extensive tract of flat, marshy ground, reaching from Newport to
the shores of the river Severn.

{79}  Nant Pencarn, or the brook of Pencarn. - After a very
attentive examination of the country round Newport, by natives of
that place, and from the information I have received on the subject,
I am inclined to think that the river here alluded to was the Ebwy,
which flows about a mile and a half south of Newport.  Before the
new turnpike road and bridge were made across Tredegar Park, the old
road led to a ford lower down the river, and may still be travelled
as far as Cardiff; and was probably the ford mentioned in the text,
as three old farm-houses in its neighbourhood still retain the names
of Great Pencarn, Little Pencarn, and Middle Pencarn.

{80}  Robert Fitz-Hamon, earl of Astremeville, in Normandy, came
into England with William the Conqueror; and, by the gift of William
Rufus, obtained the honour of Gloucester.  He was wounded with a
spear at the siege of Falaise, in Normandy, died soon afterwards,
and was buried, A.D. 1102, in the abbey of Tewkesbury, which he had
founded.  Leaving no male issue, king Henry gave his eldest
daughter, Mabel, or Maude, who, in her own right, had the whole
honour of Gloucester, to his illegitimate son Robert, who was
advanced to the earldom of Gloucester by the king, his father.  He
died A.D. 1147, and left four sons:  William, the personage here
mentioned by Giraldus, who succeeded him in his titles and honours;
Roger, bishop of Worcester, who died at Tours in France, A.D. 1179;
Hamon, who died at the siege of Toulouse, A.D. 1159; and Philip.

{81}  The Coychurch Manuscript quoted by Mr. Williams, in his
History of Monmouthshire, asserts that Morgan, surnamed Mwyn-fawr,
or the Gentle, the son of Athrwy, not having been elected to the
chief command of the British armies, upon his father's death retired
from Caerleon, and took up his residence in Glamorganshire,
sometimes at Radyr, near Cardiff, and at other times at Margam; and
from this event the district derived its name, quasi Gwlad-Morgan,
the country of Morgan.

{82}  St. Piranus, otherwise called St. Kiaran, or Piran, was an
Irish saint, said to have been born in the county of Ossory, or of
Cork, about the middle of the fourth century; and after that by his
labours the Gospel had made good progress, he forsook all worldly
things, and spent the remainder of his life in religious solitude.
The place of his retirement was on the sea-coast of Cornwall, and
not far from Padstow, where, as Camden informs us, there was a
chapel on the sands erected to his memory.  Leland has informed us,
that the chapel of St. Perine, at Caerdiff, stood in Shoemaker
Street.

{83}  So called from a parish of that name in Glamorganshire,
situated between Monk Nash and St. Donat's, upon the Bristol
Channel.

{84}  Barri Island is situated on the coast of Glamorganshire; and,
according to Cressy, took its name from St. Baruc, the hermit, who
resided, and was buried there.  The Barrys in Ireland, as well as
the family of Giraldus, who were lords of it, are said to have
derived their names from this island.  Leland, in speaking of this
island, says, "The passage into Barrey isle at ful se is a flite
shot over, as much as the Tamise is above the bridge.  At low water,
there is a broken causey to go over, or els over the shalow
streamelet of Barrey-brook on the sands.  The isle is about a mile
in cumpace, and hath very good corne, grasse, and sum wood; the
ferme of it worth a 10 pounds a yere.  There ys no dwelling in the
isle, but there is in the middle of it a fair little chapel of St.
Barrok, where much pilgrimage was usid."  [The "fair little chapel"
has disappeared, and "Barry Island" is now, since the construction
of the great dock, connected with the mainland, it is covered with
houses, and its estimated capital value is now 250,000 pounds].

{85}  William de Salso Marisco.

{86}  The see of Llandaff is said to have been founded by the
British king Lucius as early as the year 180.

{87}  From Llandaff, our crusaders proceeded towards the Cistercian
monastery of Margam, passing on their journey near the little cell
of Benedictines at Ewenith, or Ewenny.  This religious house was
founded by Maurice de Londres towards the middle of the twelfth
century.  It is situated in a marshy plain near the banks of the
little river Ewenny.

{88}  The Cistercian monastery of Margam, justly celebrated for the
extensive charities which its members exercised, was founded A.D.
1147, by Robert earl of Gloucester, who died in the same year.  Of
this once-famed sanctuary nothing now remains but the shell of its
chapter-house, which, by neglect, has lost its most ornamental
parts.  When Mr. Wyndham made the tour of Wales in the year 1777,
this elegant building was entire, and was accurately drawn and
engraved by his orders.

{89}  In continuing their journey from Neath to Swansea, our
travellers directed their course by the sea-coast to the river Avon,
which they forded, and, continuing their road along the sands, were
probably ferried over the river Neath, at a place now known by the
name of Breton Ferry, leaving the monastery of Neath at some
distance to the right:  from thence traversing another tract of
sands, and crossing the river Tawe, they arrived at the castle of
Swansea, where they passed the night.

{90}  The monastery of Neath was situated on the banks of a river
bearing the same name, about a mile to the westward of the town and
castle.  It was founded in 1112, by Richard de Grainville, or
Greenefeld, and Constance, his wife, for the safety of the souls of
Robert, earl of Gloucester, Maude, his wife, and William, his son.
Richard de Grainville was one of the twelve Norman knights who
accompanied Robert Fitz-Hamon, and assisted him in the conquest of
Glamorganshire.  In the time of Leland this abbey was in a high
state of preservation, for he says, "Neth abbay of white monkes, a
mile above Neth town, standing in the ripe of Neth, semid to me the
fairest abbay of al Wales." - Leland, Itin. tom. v. p. 14.  The
remains of the abbey and of the adjoining priory-house are
considerable; but this ancient retirement of the grey and white
monks is now occupied by the inhabitants of the neighbouring copper-
works.

{91}  Gower, the western district of Glamorganshire, appears to have
been first conquered by Henry de Newburg, earl of Warwick, soon
after Robert, duke of Gloucester, had made the conquest of the other
part of Glamorganshire.

{92}  Sweynsei, Swansea, or Abertawe, situated at the confluence of
the river Tawe with the Severn sea, is a town of considerable
commerce, and much frequented during the summer months as a bathing-
place.  The old castle, now made use of as a prison, is so
surrounded by houses in the middle of the town, that a stranger
might visit Swansea without knowing that such a building existed.
The Welsh Chronicle informs us, that it was built by Henry de
Beaumont, earl of Warwick, and that in the year 1113 it was attacked
by Gruffydd ap Rhys, but without success.  This castle became
afterwards a part of the possessions of the see of St. David's, and
was rebuilt by bishop Gower.  [The old castle is no longer used as a
prison, but as the office of the "Cambria Daily Leader."  It is
significant that Swansea is still known to Welshmen, as in the days
of Giraldus, as "Abertawe."]

{93}  Lochor, or Llwchwr, was the Leucarum mentioned in the
Itineraries, and the fifth Roman station on the Via Julia.  This
small village is situated on a tide-river bearing the same name,
which divides the counties of Glamorgan and Caermarthen, and over
which there is a ferry.  "Lochor river partith Kidwelli from West
Gowerlande." - Leland, Itin. tom. v. p. 23.  [The ferry is no more.
The river is crossed by a fine railway bridge.]

{94}  Wendraeth, or Gwen-draeth, from gwen, white, and traeth, the
sandy beach of the sea.  There are two rivers of this name,
Gwendraeth fawr, and Gwendraeth fychan, the great and the little
Gwendraeth, of which Leland thus speaks:  "Vendraeth Vawr and
Vendraith Vehan risith both in Eskenning commote:  the lesse an
eight milys of from Kydwelli, the other about a ten, and hath but a
little nesche of sand betwixt the places wher thei go into the se,
about a mile beneth the towne of Kidwely."

{95}  Cydweli was probably so called from cyd, a junction, and wyl,
a flow, or gushing out, being situated near the junction of the
rivers Gwendraeth fawr and fychan; but Leland gives its name a very
singular derivation, and worthy of our credulous and superstitious
author Giraldus.  "Kidwely, otherwise Cathweli, i.e. Catti lectus,
quia Cattus olim solebat ibi lectum in quercu facere:  - There is a
little towne now but newly made betwene Vendraith Vawr and Vendraith
Vehan.  Vendraith Vawr is half a mile of." - Leland, Itin. tom. v.
p. 22.

{96}  The scene of the battle fought between Gwenllian and Maurice
de Londres is to this day called Maes Gwenllian, the plain or field
of Gwenllian; and there is a tower in the castle of Cydweli still
called Tyr Gwenllian.  [Maes Gwenllian is now a small farm, one of
whose fields is said to have been the scene of the battle.]

{97}  The castle of Talachar is now better known by the name of
Llaugharne.

{98}  Much has been said and written by ancient authors respecting
the derivation of the name of this city, which is generally allowed
to be the Muridunum, or Maridunum, mentioned in the Roman
itineraries.  Some derive it from Caer and Merddyn, that is, the
city of the prophet Merddyn; and others from Mur and Murddyn, which
in the British language signify a wall.  There can, however, be
little doubt that it is derived simply from the Roman name
Muridunum.  The county gaol occupies the site of the old castle, a
few fragments of which are seen intermixed with the houses of the
town.

{99}  Dinevor, the great castle, from dinas, a castle, and vawr,
great, was in ancient times a royal residence of the princes of
South Wales.  In the year 876, Roderic the Great, having divided the
principalities of North and South Wales, and Powys land, amongst his
three sons, built for each of them a palace.  The sovereignty of
South Wales, with the castle of Dinevor, fell to the lot of Cadell.
[The ruins of Dinevor Castle still crown the summit of the hill
which overshadows the town of Llandilo, 12 miles from Carmarthen.]

{100}  There is a spring very near the north side of Dinevor park
wall, which bears the name of Nant-y-rhibo, or the bewitched brook,
which may, perhaps, be the one here alluded to by Giraldus.

{101}  Pencadair is a small village situated to the north of
Carmarthen.

{102}  Alba Domus was called in Welsh Ty Gwyn ar Daf, or the White
House on the river Taf.  In the history of the primitive British
church, Ty Gwyn, or white house, is used in a sense equivalent to a
charter-house.  The White House College, or Bangor y Ty Gwyn, is
pretended to have been founded about 480, by Paul Hen, or Paulius, a
saint of the congregation of Illtyd.  From this origin, the
celebrated Cistercian monastery is said to have derived its
establishment.  Powel, in his chronicle, says, "For the first abbey
or frier house that we read of in Wales, sith the destruction of the
noble house of Bangor, which savoured not of Romish dregges, was the
Tuy Gwyn, built the yeare 1146, and after they swarmed like bees
through all the countrie."  (Powel, p. 254.) - Authors differ with
respect to the founder of this abbey; some have attributed it to
Rhys ap Tewdwr, prince of South Wales; and others to Bernard, bishop
of Saint David's, who died about the year 1148.  The latter account
is corroborated by the following passage in Wharton's Anglia Sacra:
"Anno 1143 ducti sunt monachi ordinis Cisterciensis qui modo sunt
apud Albam Landam, in West Walliam, per Bernardum episcopum."
Leland, in his Collectanea, says, "Whitland, abbat.  Cistert.,
Rhesus filius Theodori princeps Suth Walliae primus fundator;" and
in his Itinerary, mentions it as a convent of Bernardynes, "which
yet stondeth."

{103}  Saint Clears is a long, straggling village, at the junction
of the river Cathgenny with the Taf.  Immediately on the banks of
the former, and not far from its junction with the latter, stood the
castle, of which not one stone is left; but the artificial tumulus
on which the citadel was placed, and other broken ground, mark its
ancient site.

{104}  Lanwadein, now called Lawhaden, is a small village about four
miles from Narberth, on the banks of the river Cleddeu.

{105}  Daugleddeu, so called from Dau, two, and Cled, or Cleddau, a
sword.  The rivers Cledheu have their source in the Prescelly
mountain, unite their streams below Haverfordwest, and run into
Milford Haven, which in Welsh is called Aberdaugleddau, or the
confluence of the two rivers Cledheu.

{106}  Haverford, now called Haverfordwest, is a considerable town
on the river Cledheu, with an ancient castle, three churches, and
some monastic remains.  The old castle (now used as the county
gaol), from its size and commanding situation, adds greatly to the
picturesque appearance of this town.  [The old castle is no longer
used as a gaol.]

{107}  The province of Rhos, in which the town of Haverfordwest is
situated, was peopled by a colony of Flemings during the reign of
king Henry I.

{108}  St. Caradoc was born of a good family in Brecknockshire, and
after a liberal education at home, attached himself to the court of
Rhys Prince of South Wales, whom he served a long time with
diligence and fidelity.  He was much esteemed and beloved by him,
till having unfortunately lost two favourite greyhounds, which had
been committed to his care, that prince, in a fury, threatened his
life; upon which Caradoc determined to change masters, and made a
vow on the spot to consecrate the remainder of his days to God, by a
single and religious life.  He went to Llandaff, received from its
bishop the clerical tonsure and habit, and retired to the deserted
church of St. Kined, and afterwards to a still more solitary abode
in the Isle of Ary, from whence he was taken prisoner by some
Norwegian pirates, but soon released.  His last place of residence
was at St. Ismael, in the province of Rhos, where he died in 1124,
and was buried with great honour in the cathedral of St. David's.
We must not confound this retreat of Caradoc with the village of St.
Ismael on the borders of Milford Haven.  His hermitage was situated
in the parish of Haroldstone, near the town of Haverfordwest, whose
church has St. Ismael for its patron, and probably near a place
called Poorfield, the common on which Haverfordwest races are held,
as there is a well there called Caradoc's Well, round which, till
within these few years, there was a sort of vanity fair, where cakes
were sold, and country games celebrated.  [Caradoc was canonised by
Pope Innocent III. at the instance of Giraldus.]

{109}  This curious superstition is still preserved, in a debased
form, among the descendants of the Flemish population of this
district, where the young women practise a sort of divination with
the bladebone of a shoulder of mutton to discover who will be their
sweetheart.  It is still more curious that William de Rubruquis, in
the thirteenth century, found the same superstition existing among
the Tartars.

{110}  Arnulph, younger son of Roger de Montgomery, did his homage
for Dyved, and is said, by our author, to have erected a slender
fortress with stakes and turf at Pembroke, in the reign of king
Henry I., which, however, appears to have been so strong as to have
resisted the hostile attack of Cadwgan ap Bleddyn in 1092, and of
several lords of North Wales, in 1094.

{111}  Walter Fitz-Other, at the time of the general survey of
England by William the Conqueror, was castellan of Windsor, warden
of the forests in Berkshire, and possessed several lordships in the
counties of Middlesex, Hampshire, and Buckinghamshire, which dominus
Otherus is said to have held in the time of Edward the Confessor.
William, the eldest son of Walter, took the surname of Windsor from
his father's office, and was ancestor to the lords Windsor, who have
since been created earls of Plymouth:  and from Gerald, brother of
William, the Geralds, Fitz-geralds, and many other families are
lineally descended.  The Gerald here mentioned by Giraldus is
sometimes surnamed De Windsor, and also Fitz-Walter, i.e. the son of
Walter; having slain Owen, son of Cadwgan ap Bleddyn, chief lord of
Cardiganshire, he was made president of the county of Pembroke.

{112}  Wilfred is mentioned by Browne Willis in his list of bishops
of St. David's, as the forty-seventh, under the title of Wilfride,
or Griffin:  he died about the year 1116.

{113}  Maenor Pyrr, now known by the name of Manorbeer, is a small
village on the sea coast, between Tenby and Pembroke, with the
remaining shell of a large castle.  Our author has given a
farfetched etymology to this castle and the adjoining island, in
calling them the mansion and island of Pyrrhus:  a much more natural
and congenial conjecture may be made in supposing Maenor Pyrr to be
derived from Maenor, a Manor, and Pyrr the plural of Por, a lord;
i.e. the Manor of the lords, and, consequently, Inys Pyrr, the
Island of the lords.  As no mention whatever is made of the castle
in the Welsh Chronicle, I am inclined to think it was only a
castellated mansion, and therefore considered of no military
importance in those days of continued warfare throughout Wales.  It
is one of the most interesting spots in our author's Itinerary, for
it was the property of the Barri family, and the birth-place of
Giraldus; in the parish church, the sepulchral effigy of a near
relation, perhaps a brother, is still extant, in good preservation.
Our author has evidently made a digression in order to describe this
place.

{114}  The house of Stephen Wiriet was, I presume, Orielton.  There
is a monument in the church of St. Nicholas, at Pembroke, to the
memory of John, son and heir of Sir Hugh Owen, of Bodeon in
Anglesea, knight, and Elizabeth, daughter and heir of George Wiriet,
of Orielton, A.D. 1612.

{115}  The family name of Not, or Nott, still exists in
Pembrokeshire.  [The descendants of Sir Hugh continued to live at
Orielton, and the title is still in existence.]

{116}  There are two churches in Pembrokeshire called Stackpoole,
one of which, called Stackpoole Elidor, derived its name probably
from the Elidore de Stakepole mentioned in this chapter by Giraldus.
It contains several ancient monuments, and amongst them the effigies
of a cross-legged knight, which has been for many years attributed
to the aforesaid Elidore.

{117}  Ramsey Island, near St. David's, was always famous for its
breed of falcons.

{118}  Camros, a small village, containing nothing worthy of remark,
excepting a large tumulus.  It appears, by this route of the
Crusaders, that the ancient road to Menevia, or St. David's, led
through Camros, whereas the present turnpike road lies a mile and a
half to the left of it.  It then descends to Niwegal Sands, and
passes near the picturesque little harbour of Solvach, situated in a
deep and narrow cove, surrounded by high rocks.

{119}  The remains of vast submerged forests are commonly found on
many parts of the coast of Wales, especially in the north.  Giraldus
has elsewhere spoken of this event in the Vaticinal History, book i.
chap. 35.

{120}  Giraldus, ever glad to pun upon words, here opposes the word
NOMEN to OMEN.  "Plus nominis habens quem ominis."  He may have
perhaps borrowed this expression from Plautus.  Plautus Delphini,
tom. ii.  p. 27. - Actus iv., Scena iv.

{121}  Armorica is derived from the Celtic words Ar and Mor, which
signify on or near the sea, and so called to distinguish it from the
more inland parts of Britany.  The maritime cities of Gaul were
called "Armoricae civitates - Universis civitatibus quae oceanum
attingunt, quaeque Gallorum consuetudine Armoricae appellantur." -
Caesar.  Comment, lib. vii.

{122}  The bishops of Hereford, Worcester, Llandaff, Bangor, St.
Asaph, Llanbadarn, and Margam, or Glamorgan.

{123}  The value of the carucate is rather uncertain, or, probably,
it varied in different districts according to the character of the
land; but it is considered to have been usually equivalent to a
hide, that is, to about 240 statute acres.

{124}  This little brook does not, in modern times, deserve the
title here given to it by Giraldus, for it produces trout of a most
delicious flavour.

{125}  See the Vaticinal History, book i. c. 37.

{126} Lechlavar, so called from the words in Welsh, Llec, a stone,
and Llavar, speech.

{127}  Cemmeis, Cemmaes, Kemes, and Kemeys.  Thus is the name of
this district variously spelt.  Cemmaes in Welsh signifies a circle
or amphitheatre for games.

{128}  [Cardigan.]

{129}  There is place in Cemmaes now called Tre-liffan, i.e. Toad's
town; and over a chimney-piece in the house there is a figure of a
toad sculptured in marble, said to have been brought from Italy, and
intended probably to confirm and commemorate this tradition of
Giraldus.

{130}  Preseleu, Preselaw, Prescelly, Presselw.

{131}  St. Bernacus is said, by Cressy, to have been a man of
admirable sanctity, who, through devotion, made a journey to Rome;
and from thence returning into Britany, filled all places with the
fame of his piety and miracles.  He is commemorated on the 7th of
April.  Several churches in Wales were dedicated to him; one of
which, called Llanfyrnach, or the church of St. Bernach, is situated
on the eastern side of the Prescelley mountain.

{132}  The "castrum apud Lanhever" was at Nevern, a small village
between Newport and Cardigan, situated on the banks of a little
river bearing the same name which discharges itself into the sea at
Newport.  On a hill immediately above the western side of the parish
church, is the site of a large castle, undoubtedly the one alluded
to by Giraldus.

{133}  On the Cemmaes, or Pembrokeshire side of the river Teivi, and
near the end of the bridge, there is a place still called Park y
Cappel, or the Chapel Field, which is undoubtedly commemorative of
the circumstance recorded by our author.

{134}  Now known by the name of Kenarth, which may be derived from
Cefn y garth - the back of the wear, a ridge of land behind the
wear.

{135}  The name of St. Ludoc is not found in the lives of the
saints.  Leland mentions a St. Clitauc, who had a church dedicated
to him in South Wales, and who was killed by some of his companions
whilst hunting.  "Clitaucus Southe-Walliae regulus inter venandum a
suis sodalibus occisus est.  Ecciesia S. Clitauci in Southe Wallia."
- Leland, Itin., tom. viii. p. 95.

{136}  The Teivy is still very justly distinguished for the quantity
and quality of its salmon, but the beaver no longer disturbs its
streams.  That this animal did exist in the days of Howel Dha
(though even then a rarity), the mention made of it in his laws, and
the high price set upon its skin, most clearly evince; but if the
castor of Giraldus, and the avanc of Humphrey Llwyd and of the Welsh
dictionaries, be really the same animal, it certainly was not
peculiar to the Teivi, but was equally known in North Wales, as the
names of places testify.  A small lake in Montgomeryshire is called
Llyn yr Afangc; a pool in the river Conwy, not far from Bettws,
bears the same name, and the vale called Nant Ffrancon, upon the
river Ogwen, in Caernarvonshire, is supposed by the natives to be a
corruption from Nant yr Afan cwm, or the Vale of the Beavers.  Mr.
Owen, in his dictionary, says, "That it has been seen in this vale
within the memory of man."  Giraldus has previously spoken of the
beaver in his Topography of Ireland, Distinc. i. c. 21.

{137}  Our author having made a long digression, in order to
introduce the history of the beaver, now continues his Itinerary.
From Cardigan, the archbishop proceeded towards Pont-Stephen,
leaving a hill, called Cruc Mawr, on the left hand, which still
retains its ancient name, and agrees exactly with the position given
to it by Giraldus.  On its summit is a tumulus, and some appearance
of an intrenchment.

{138}  In 1135.

{139}  Lampeter, or Llanbedr, a small town near the river Teivi,
still retains the name of Pont-Stephen.

{140}  Leland thus speaks of Ystrad Fflur or Strata Florida:
"Strateflere is set round about with montanes not far distant,
except on the west parte, where Diffrin Tyve is.  Many hilles
therabout hath bene well woddid, as evidently by old rotes apperith,
but now in them is almost no woode - the causes be these.  First,
the wood cut down was never copisid, and this hath beene a cause of
destruction of wood thorough Wales.  Secondly, after cutting down of
woodys, the gottys hath so bytten the young spring that it never
grew but lyke shrubbes.  Thirddely, men for the monys destroied the
great woddis that thei should not harborow theves."  This monastery
is situated in the wildest part of Cardiganshire, surrounded on
three sides by a lofty range of those mountains, called by our
author Ellennith; a spot admirably suited to the severe and recluse
order of the Cistercians.

{141}  [Melenydd or Maelienydd.]

{142}  Leaving Stratflur, the archbishop and his train returned to
Llanddewi Brefi, and from thence proceeded to Llanbadarn Vawr.

{143}  Llanbadarn Fawr, the church of St. Paternus the Great, is
situated in a valley, at a short distance from the sea-port town of
Aberystwyth in Cardiganshire.

{144}  The name of this bishop is said to have been Idnerth, and the
same personage whose death is commemorated in an inscription at
Llanddewi Brefi.

{145}  This river is now called Dovey.

{146}  From Llanbadarn our travellers directed their course towards
the sea-coast, and ferrying over the river Dovey, which separates
North from South Wales, proceeded to Towyn, in Merionethshire, where
they passed the night.  [Venedotia is the Latin name for Gwynedd.]

{147}  The province of Merionyth was at this period occupied by
David, the son of Owen Gwynedd, who had seized it forcibly from its
rightful inheritor.  This Gruffydd - who must not be confused with
his great-grandfather, the famous Gruffydd ap Conan, prince of
Gwynedd - was son to Conan ap Owen Gwynedd; he died A.D. 1200, and
was buried in a monk's cowl, in the abbey of Conway.

{148}  The epithet "bifurcus," ascribed by Giraldus to the river
Maw, alludes to its two branches, which unite their streams a little
way below Llaneltid bridge, and form an aestuary, which flows down
to the sea at Barmouth or Aber Maw.  The ford at this place,
discovered by Malgo, no longer exists.

{149}  Llanfair is a small village, about a mile and a half from
Harlech, with a very simple church, placed in a retired spot, backed
by precipitous mountains.  Here the archbishop and Giraldus slept,
on their journey from Towyn to Nevyn.

{150}  Ardudwy was a comot of the cantref Dunodic, in
Merionethshire, and according to Leland, "Streccith from half Trait
Mawr to Abermaw on the shore XII myles."  The bridge here alluded
to, was probably over the river Artro, which forms a small aestuary
near the village of Llanbedr.

{151}  The Traeth Mawr, or the large sands, are occasioned by a
variety of springs and rivers which flow from the Snowdon mountains,
and, uniting their streams, form an aestuary below Pont Aberglaslyn.

{152} The Traeth Bychan, or the small sands, are chiefly formed by
the river which runs down the beautiful vale of Festiniog to
Maentwrog and Tan y bwlch, near which place it becomes navigable.
Over each of these sands the road leads from Merionyth into
Caernarvonshire.

{153}  Lleyn, the Canganorum promontorium of Ptolemy, was an
extensive hundred containing three comots, and comprehending that
long neck of land between Caernarvon and Cardigan bays.  Leland
says, "Al Lene is as it were a pointe into the se."

{154}  In mentioning the rivers which the missionaries had lately
crossed, our author has been guilty of a great topographical error
in placing the river Dissennith between the Maw and Traeth Mawr, as
also in placing the Arthro between the Traeth Mawr and Traeth
Bychan, as a glance at a map will shew.

{155}  To two personages of this name the gift of prophecy was
anciently attributed:  one was called Ambrosius, the other
Sylvestris; the latter here mentioned (and whose works Giraldus,
after a long research, found at Nefyn) was, according to the story,
the son of Morvryn, and generally called Merddin Wyllt, or Merddin
the Wild.  He is pretended to have flourished about the middle of
the sixth century, and ranked with Merddin Emrys and Taliesin, under
the appellation of the three principal bards of the Isle of Britain.

{156}  This island once afforded, according to the old accounts, an
asylum to twenty thousand saints, and after death, graves to as many
of their bodies; whence it has been called Insula Sanctorum, the
Isle of Saints.  This island derived its British name of Enlli from
the fierce current which rages between it and the main land.  The
Saxons named it Bardsey, probably from the Bards, who retired
hither, preferring solitude to the company of invading foreigners.

{157}  This ancient city has been recorded by a variety of names.
During the time of the Romans it was called Segontium, the site of
which is now called Caer Seiont, the fortress on the river Seiont,
where the Setantiorum portus, and the Seteia AEstuarium of Ptolemy
have also been placed.  It is called, by Nennius, Caer Custent, or
the city of Constantius; and Matthew of Westminster says, that about
the year 1283 the body of Constantius, father of the emperor
Constantine, was found there, and honourably desposited in the
church by order of Edward I.

{158}  I have searched in vain for a valley which would answer the
description here given by Geraldus, and the scene of so much
pleasantry to the travellers; for neither do the old or new road,
from Caernarvon to Bangor, in any way correspond.  But I have since
been informed, that there is a valley called Nant y Garth (near the
residence of Ashton Smith, Esq. at Vaenol), which terminates at
about half a mile's distance from the Menai, and therefore not
observable from the road; it is a serpentine ravine of more than a
mile, in a direction towards the mountains, and probably that which
the crusaders crossed on their journey to Bangor.

{159}  Bangor. - This cathedral church must not be confounded with
the celebrated college of the same name, in Flintshire, founded by
Dunod Vawr, son of Pabo, a chieftain who lived about the beginning
of the sixth century, and from him called Bangor Dunod.  The Bangor,
i.e. the college, in Caernarvonshire, is properly called Bangor
Deiniol, Bangor Vawr yn Arllechwedd, and Bangor Vawr uwch Conwy.  It
owes its origin to Deiniol, son of Dunod ap Pabo, a saint who lived
in the early part of the sixth century, and in the year 525 founded
this college at Bangor, in Caernarvonshire, over which he presided
as abbot.  Guy Rufus, called by our author Guianus, was at this time
bishop of this see, and died in 1190.

{160}  Guianus, or Guy Rufus, dean of Waltham, in Essex, and
consecrated to this see, at Ambresbury, Wilts, in May 1177.

{161}  Mona, or Anglesey.

{162}  The spot selected by Baldwin for addressing the multitude,
has in some degree been elucidated by the anonymous author of the
Supplement to Rowland's Mona Antiqua.  He says, that "From tradition
and memorials still retained, we have reasons to suppose that they
met in an open place in the parish of Landisilio, called Cerrig y
Borth.  The inhabitants, by the grateful remembrance, to perpetuate
the honour of that day, called the place where the archbishop stood,
Carreg yr Archjagon, i.e. the Archbishop's Rock; and where prince
Roderic stood, Maen Roderic, or the Stone of Roderic."  This account
is in part corroborated by the following communication from Mr.
Richard Llwyd of Beaumaris, who made personal inquiries on the spot.
"Cerrig y Borth, being a rough, undulating district, could not, for
that reason, have been chosen for addressing a multitude; but
adjoining it there are two eminences which command a convenient
surface for that purpose; one called Maen Rodi (the Stone or Rock of
Roderic), the property of Owen Williams, Esq.; and the other Carreg
Iago, belonging to Lord Uxbridge.  This last, as now pronounced,
means the Rock of St. James; but I have no difficulty in admitting,
that Carreg yr Arch Iagon may (by the compression of common,
undiscriminating language, and the obliteration of the event from
ignorant minds by the lapse of so many centuries) be contracted into
Carreg Iago.  Cadair yr archesgob is now also contracted into Cadair
(chair, a seat naturally formed in the rock, with a rude arch over
it, on the road side, which is a rough terrace over the breast of a
rocky and commanding cliff, and the nearest way from the above
eminences to the insulated church of Landisilio.  This word Cadair,
though in general language a chair, yet when applied to exalted
situations, means an observatory, as Cadair Idris, etc.; but there
can, in my opinion, be no doubt that this seat in the rock is that
described by the words Cadair yr Archesgob."  [Still more probable,
and certainly more flattering to Giraldus, is that it was called
"Cadair yr Arch Ddiacon" (the Archdeacon's chair).]

{163}  This hundred contained the comots of Mynyw, or St. David's,
and Pencaer.

{164}  I am indebted to Mr. Richard Llwyd for the following curious
extract from a Manuscript of the late intelligent Mr. Rowlands,
respecting this miraculous stone, called Maen Morddwyd, or the stone
of the thigh, which once existed in Llanidan parish.  "Hic etiam
lapis lumbi, vulgo Maen Morddwyd, in hujus caemiterii vallo locum
sibi e longo a retro tempore obtinuit, exindeque his nuperis annis,
quo nescio papicola vel qua inscia manu nulla ut olim retinente
virtute, quae tunc penitus elanguit aut vetustate evaporavit, nullo
sane loci dispendio, nec illi qui eripuit emolumento, ereptus et
deportatus fuit."

{165}  Hugh, earl of Chester.  The first earl of Chester after the
Norman conquest, was Gherbod, a Fleming, who, having obtained leave
from king William to go into Flanders for the purpose of arranging
some family concerns, was taken and detained a prisoner by his
enemies; upon which the conqueror bestowed the earldom of Chester on
Hugh de Abrincis or of Avranches, "to hold as freely by the sword,
as the king himself did England by the crown."

{166}  This church is at Llandyfrydog, a small village in Twrkelin
hundred, not far distant from Llanelian, and about three miles from
the Bay of Dulas.  St. Tyvrydog, to whom it was dedicated, was one
of the sons of Arwystyl Glof, a saint who lived in the latter part
of the sixth century.

{167}  Ynys Lenach, now known by the name of Priestholme Island,
bore also the title of Ynys Seiriol, from a saint who resided upon
it in the sixth century.  It is also mentioned by Dugdale and
Pennant under the appellation of Insula Glannauch.

{168}  Alberic de Veer, or Vere, came into England with William the
Conqueror, and as a reward for his military services, received very
extensive possessions and lands, particularly in the county of
Essex.  Alberic, his eldest son, was great chamberlain of England in
the reign of king Henry I., and was killed A.D. 1140, in a popular
tumult at London.  Henry de Essex married one of his daughters named
Adeliza.  He enjoyed, by inheritance, the office of standard-bearer,
and behaved himself so unworthily in the military expedition which
king Henry undertook against Owen Gwynedd, prince of North Wales, in
the year 1157, by throwing down his ensign, and betaking himself to
flight, that he was challenged for this misdemeanor by Robert de
Mountford, and by him vanquished in single combat; whereby,
according to the laws of his country, his life was justly forfeited.
But the king interposing his royal mercy, spared it, but confiscated
his estates, ordering him to be shorn a monk, and placed in the
abbey of Reading.  There appears to be some biographical error in
the words of Giraldus - "Filia scilicet Henrici de Essexia," for by
the genealogical accounts of the Vere and Essex families, we find
that Henry de Essex married the daughter of the second Alberic de
Vere; whereas our author seems to imply, that the mother of Alberic
the second was daughter to Henry de Essex.

{169}  "And Jacob took him rods of green poplar, and of the hazel,
and of the chesnut tree, and peeled white strakes in them, and made
the white appear which was in the rods.  And he set the rods, which
he had peeled, before the flocks in the gutters in the watering
troughs, when the flocks came to drink, that they should conceive
when they came to drink.  And the flocks conceived before the rods,
and brought forth cattle speckled and spotted." - Gen. xxx.

{170}  Owen Gwynedd, the son of Gruffydd ap Conan, died in 1169, and
was buried at Bangor.  When Baldwin, during his progress, visited
Bangor and saw his tomb, he charged the bishop (Guy Ruffus) to
remove the body out of the cathedral, when he had a fit opportunity
so to do, in regard that archbishop Becket had excommunicated him
heretofore, because he had married his first cousin, the daughter of
Grono ap Edwyn, and that notwithstanding he had continued to live
with her till she died.  The bishop, in obedience to the charge,
made a passage from the vault through the south wall of the church
underground, and thus secretly shoved the body into the churchyard.
- Hengwrt.  MSS.  Cadwalader brother of Owen Gwynedd, died in 1172.

{171}  The Merlin here mentioned was called Ambrosius, and according
to the Cambrian Biography flourished about the middle of the fifth
century.  Other authors say, that this reputed prophet and magician
was the son of a Welsh nun, daughter of a king of Demetia, and born
at Caermarthen, and that he was made king of West Wales by
Vortigern, who then reigned in Britain.

{172}  Owen Gwynedd "left behind him manie children gotten by
diverse women, which were not esteemed by their mothers and birth,
but by their prowes and valiantnesse."  By his first wife, Gladus,
the daughter of Llywarch ap Trahaern ap Caradoc, he had Orwerth
Drwyndwn, that is, Edward with the broken nose; for which defect he
was deemed unfit to preside over the principality of North Wales and
was deprived of his rightful inheritance, which was seized by his
brother David, who occupied it for the space of twenty-four years.

{173}  The travellers pursuing their journey along the sea coast,
crossed the aestuary of the river Conway under Deganwy, a fortress
of very remote antiquity.

{174}  At this period the Cistercian monastery of Conway was in its
infancy, for its foundation has been attributed to Llewelyn ap
Iorwerth, in the year 1185, (only three years previous to Baldwin's
visitation,) who endowed it with very extensive possessions and
singular privileges.  Like Stratflur, this abbey was the repository
of the national records, and the mausoleum of many of its princes.

{175}  [David was the illegitimate son of Owen Gwynedd, and had
dispossessed his brother, Iorwerth Drwyndwn.]

{176}  This ebbing spring in the province of Tegeingl, or
Flintshire, has been placed by the old annotator on Giraldus at
Kilken, which Humphrey Llwyd, in his Breviary, also mentions.

{177}  See before, the Topography of Ireland, Distinc. ii. c. 7.

{178}  Saint Asaph, in size, though not in revenues, may deserve the
epithet of "paupercula" attached to it by Giraldus.  From its
situation near the banks of the river Elwy, it derived the name of
Llanelwy, or the church upon the Elwy.

{179}  Leaving Llanelwy, or St. Asaph, the archbishop proceeded to
the little cell of Basinwerk, where he and his attendants passed the
night.  It is situated at a short distance from Holywell, on a
gentle eminence above a valley, watered by the copious springs that
issue from St. Winefred's well, and on the borders of a marsh, which
extends towards the coast of Cheshire.

{180}  Coleshill is a township in Holywell parish, Flintshire, which
gives name to a hundred, and was so called from its abundance of
fossil fuel.  Pennant, vol. i. p. 42.

{181}  The three military expeditions of king Henry into Wales, here
mentioned, were A.D. 1157, the first expedition into North Wales;
A.D. 1162, the second expedition into South Wales; A.D. 1165, the
third expedition into North Wales.  In the first, the king was
obliged to retreat with considerable loss, and the king's standard-
bearer, Henry de Essex, was accused of having in a cowardly manner
abandoned the royal standard and led to a serious disaster.

{182}  The lake of Penmelesmere, or Pymplwy meer, or the meer of the
five parishes adjoining the lake, is, in modern days, better known
by the name of Bala Pool.  The assertion made by Giraldus, of salmon
never being found in the lake of Bala, is not founded on truth.

{183}  Giraldus seems to have been mistaken respecting the burial-
place of the emperor Henry V., for he died May 23, A.D. 1125, at
Utrecht, and his body was conveyed to Spire for interment.

{184}  This legend, which represents king Harold as having escaped
from the battle of Hastings, and as having lived years after as a
hermit on the borders of Wales, is mentioned by other old writers,
and has been adopted as true by some modern writers.

{185}  Some difficulty occurs in fixing the situation of the Album
Monasterium, mentioned in the text, as three churches in the county
of Shropshire bore that appellation; the first at Whitchurch, the
second at Oswestry, the third at Alberbury.  The narrative of our
author is so simple, and corresponds so well with the topography of
the country through which they passed, that I think no doubt ought
to be entertained about the course of their route.  From Chester
they directed their way to the White Monastery, or Whitchurch, and
from thence towards Oswestry, where they slept, and were entertained
by William Fitz-Alan, after the English mode of hospitality.

{186}  By the Latin context it would appear that Reiner was bishop
of Oswestree:  "Ab episcopo namque loci illius Reinerio multitudo
fuerat ante signata."  Reiner succeeded Adam in the bishopric of St.
Asaph in the year 1186, and died in 1220.  He had a residence near
Oswestry, at which place, previous to the arrival of Baldwin, he had
signed many of the people with the cross.

{187}  In the time of William the Conqueror, Alan, the son of
Flathald, or Flaald, obtained, by the gift of that king, the castle
of Oswaldestre, with the territory adjoining, which belonged to
Meredith ap Blethyn, a Briton.  This Alan, having married the
daughter and heir to Warine, sheriff of Shropshire, had in her right
the barony of the same Warine.  To him succeeded William, his son
and heir.  He married Isabel de Say, daughter and heir to Helias de
Say, niece to Robert earl of Gloucester, lady of Clun, and left
issue by her, William, his son and successor, who, in the 19th Henry
II., or before, departed this life, leaving William Fitz-Alan his
son and heir, who is mentioned in the text.

{188}  Robert de Belesme, earl of Shrewsbury, was son of Roger de
Montgomery, who led the centre division of the army in that
memorable battle which secured to William the conquest of England,
and for his services was advanced to the earldoms of Arundel and
Shrewsbury.

{189}  This expedition into Wales took place A.D. 1165, and has been
already spoken of.

{190}  The princes mentioned by Giraldus as most distinguished in
North and South Wales, and most celebrated in his time, were, 1.
Owen, son of Gruffydd, in North Wales; 2. Meredyth, son of Gruffydd,
in South Wales; 3. Owen de Cyfeilioc, in Powys; 4. Cadwalader, son
of Gruffydd, in North Wales; 5. Gruffydd of Maelor in Powys; 6.
Rhys, son of Gruffydd, in South Wales; 7. David, son of Owen, in
North Wales; 8. Howel, son of Iorwerth, in South Wales.

1.  Owen Gwynedd, son of Gruffydd ap Conan, died in 1169, having
governed his country well and worthily for the space of thirty-two
years.  He was fortunate and victorious in all his affairs, and
never took any enterprise in hand but he achieved it.  2. Meredyth
ap Gruffydd ap Rhys, lord of Caerdigan and Stratywy, died in 1153,
at the early age of twenty-five; a worthy knight, fortunate in
battle, just and liberal to all men.  3. Owen Cyfeilioc was the son
of Gruffydd Meredyth ap Meredyth ap Blethyn, who was created lord of
Powys by Henry I., and died about the year 1197, leaving his
principality to his son Gwenwynwyn, from whom that part of Powys was
called Powys Gwenwynwyn, to distinguish it from Powys Vadoc, the
possession of the lords of Bromfield.  The poems ascribed to him
possess great spirit, and prove that he was, as Giraldus terms him,
"linguae dicacis," in its best sense.  4. Cadwalader, son of
Gruffydd ap Conan, prince of North Wales, died in 1175.  Gruffydd of
Maelor was son of Madoc ap Meredyth ap Blethyn, prince of Powys, who
died at Winchester in 1160.  "This man was ever the king of
England's friend, and was one that feared God, and relieved the
poor:  his body was conveyed honourably to Powys, and buried at
Myvod."  His son Gruffydd succeeded him in the lordship of
Bromfield, and died about the year 1190.  6. Rhys ap Gruffydd, or
the lord Rhys, was son of Gruffydd ap Rhys ap Tewdwr, who died in
1137.  The ancient writers have been very profuse in their praises
of this celebrated Prince.  7. David, son of Owen Gwynedd, who, on
the death if his father, forcibly seized the principality of North
Wales, slaying his brother Howel in battle, and setting aside the
claims of the lawful inheritor of the throne, Iorwerth Trwyndwn,
whose son, Llewelyn ap Iorwerth, in 1194, recovered his inheritance.
8. Howel, son of Iorwerth of Caerleon, appears to have been
distinguished chiefly by his ferocity.

{191}  Malpas in Cheshire.

{192}  It appears that a small college of prebendaries, or secular
canons, resided at Bromfield in the reign of king Henry I.; Osbert,
the prior, being recorded as a witness to a deed made before the
year 1148.  In 1155, they became Benedictines, and surrendered
church and lands to the abbey of St. Peter's at Gloucester,
whereupon a prior and monks were placed there, and continued till
the dissolution.  An ancient gateway and some remains of the priory
still testify the existence of this religious house, the local
situation of which, near the confluence of the rivers Oney and Teme,
has been accurately described by Leland.

{193}  Baldwin was born at Exeter, in Devonshire, of a low family,
but being endowed by nature with good abilities, applied them to an
early cultivation of sacred and profane literature.  His good
conduct procured him the friendship of Bartholomew bishop of Exeter,
who promoted him to the archdeaconry of that see; resigning this
preferment, he assumed the cowl, and in a few years became abbot of
the Cistercian monastery at Ford.  In the year 1180, he was advanced
to the bishopric of Worcester, and in 1184, translated to the
archiepiscopal see of Canterbury.  In the year 1188, he made his
progress through Wales, preaching with fervour the service of the
Cross; to which holy cause he fell a sacrifice in the year 1190,
having religiously, honourably, and charitably ended his days in the
Holy Land.

{194}  Giraldus here alludes to the dignity of archdeacon, which
Baldwin had obtained in the church of Exeter.





End of the Project Gutenberg eText The Itinerary of Archbishop
Baldwin through Wales by Giraldus Cambrensis