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• 1 2022-09-23T06:33:26-07:00 Book I 3 plain 2023-03-06T01:32:41-08:00

  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 p. 12of 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, [12a] on Ash Wednesday (Caput Jejunii), accompanied by Ranulph de Glanville, privy counsellor and justiciary of the whole kingdom, and there met Rhys, [12b] 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, [12c] a monk of the abbey of Cluny, and then by Eineon, son of Eineon Clyd, [12d] 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 p. 13peregrination, 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, [13] two miles distant from p. 14Radnor, 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, [14a] who had entered the church of Saint Avan (which is called in the British language Llan Avan), [14b] 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, [14c] distant from p. 15hence 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, [15a] there is a staff of Saint Cyric, [15b] 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 p. 16afflicted 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, [16a] is a portable bell, endowed with great virtues, called Bangu, [16b] 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, [16c] 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, [16d] in the neighbourhood of Brecheinoc p. 17(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 [17] 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, [18a] 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, [18b] 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; [18c] and every place where one river falls into another is called Aber in the British tongue.  Landeu signifies the church of God.  p. 19The 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, [19a] that the large lake, and the river Leveni, [19b] which flows from it into the Wye, opposite Glasbyry, [19c] 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 [19d] 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, [19e] who has the audacity p. 20to 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 p. 21Paul, 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, [21] adhered to the stone on which he leaned, through the miraculous vengeance, p. 22perhaps, 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, [22a] 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, [22b] the concubine of the rector incautiously sat down on the tomb of St. Osana, sister of king Osred, [22c] 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 p. 23body 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, [23a] 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, [23b] 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, p. 24as 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; [24] 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 p. 25most 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 [25a] led the life of a hermit at Llanhamelach, [25b] 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 [26a] was the first of the Normans who acquired by conquest from the Welsh this province, which was divided into three cantreds. [26b]  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, p. 27whom she owned as the legitimate child of Bernard, in marriage to Milo Fitz-Walter, [27] 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 sævissima tunc est
  p. 28Cum stimulos animo pudor admovet.
  — colllige, quod vindicta
  Nemo magis gaudet quam fœmina.”

  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, [28a] in the castle of Brendlais, [28b] 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, p. 29all 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, [29a] 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: [29b] p. 30one 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, [30a] 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 courntry 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, [30b] son of Rhys p. 31ap Tewdwr, held under the king one comot, namely, the fourth part of the cantred of Caoc, [31] 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 p. 32thus 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 [32] (according to the testimony of the inhabitants) p. 33is 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; [33a] on the southern, by that range, of which the principal is Cadair Arthur, [33b] or the chair of Arthur, so p. 34called 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. [34a]  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, [34b] which is about an arrow-shot broad, encircled on all sides by lofty mountains, stands p. 35the 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, [35] 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, p. 36and 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 [36a] 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, [36b] 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, [38] 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 æqua commoda mente pati;”

  And again:

  “Creverunt opes et opum furiosa cupido,
     Et cum possideant plurima, plura petunt.”

  And also the poet Horace:

  “—scilicet improbæ
  Crescunt divitiæ, tamen
     Curtæ nescio quid semper abest rei.
  Crescentem sequitur cura pecuniam
     Majorumque fames.”

  To which purpose the poet Lucan says:

  “—O vitæ tuta facultas
  Pauperis, angustique lares, o munera nondum
  Intellecta Deûm!”

  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, [41] 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 [44a] 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 [44b] 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, [45] 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.

  p. 46A sermon having been delivered at Abergevenni, [46] 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, p. 47lest 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 præda 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 p. 48at Landinegat, [48] 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 p. 49punished 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. [49a]

  It seems worthy of remark, that the people of what is called Venta [49b] 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, p. 50ivory, 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, [50a] who faithfully accompanied us through his diocese, were signed with the cross; Alexander archdeacon of Bangor [50b] 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. [50c]  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 p. 51antiquity, 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 [51] or golden rock, p. 52because 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, p. 53by 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, [53] 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 p. 54risk of damnation every one who swears falsely by them, deviates from the paths of truth.  The fall of Enoch, abbot of Strata Marcella, [54] 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 p. 55incubus, 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,” p. 56that 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, [56a] situated on the banks of the river Taf.  In the neighbourhood of Newport, which is in the district of Gwentluc, [56b] there is a small stream called Nant Pencarn, [56c] 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 p. 57under 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, [57] who, besides that castle, p. 58possessed by hereditary right all the province of Gwladvorgan, [58a] 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. [58b]  As he mounted his horse at the p. 59door, 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, [59] 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 p. 60with 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 [60] who formerly lived there, and whose remains are deposited in a chapel overgrown with ivy, having been p. 61transferred 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, [61a] a discreet and good man.  The word Landaf [61b] 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 [61c] to the p. 62noble Cistercian monastery of Margan. [62]  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, p. 63by 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.  p. 64I 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 p. 65experience 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, [65] 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 p. 66to 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 [66] 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 p. 67selected 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, [67a] we spent the night at the castle of Sweynsei, [67b] 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 p. 68the 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 p. 69for 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 p. 70restored 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 ὑδζιαι; and Dûr also, in the British language, signifies water.  When they wanted salt they said, Halgein ydorum, bring salt: salt is called ἁλ 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, ἁλ 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 ἁλς in Greek is called Sal in Latin, ἑμι—semi—ἑπτα—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 p. 71against 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, [71a] 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, [71b] we arrived at the castle of Cydweli. [71c]  In this district, after the death of king Henry, whilst Gruffydd p. 72son 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. [72]  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.

  p. 73CHAPTER X
  TYWY RIVER—CAERMARDYN—MONASTERY OF ALBELANDE

  Having crossed the river Tywy in a boat, we proceeded towards Caermardyn, leaving Lanstephan and Talachar [73a] 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 [73b] 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, [73c] built p. 74on 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. [74a]  Not far to the north of Caermardyn, namely at Pencadair, [74b] 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 p. 75inhabitants 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, [75a] 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, [75b] who had assassinated the young man, were on the following day p. 76signed with the cross at Alba Domus, as a punishment for their crime.  Having traversed three rivers, the Taf, then the Cleddeu, under Lanwadein, [76a] 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, [76b] 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 [76c] 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 p. 77particle, 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 p. 78place 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 p. 79youngest 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, [79a] 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 [79b] p. 80had 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. [80]  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 p. 81husband 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 p. 82the 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 æstuary.  Arnulph de Montgomery, [82a] 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, [82b] his constable and lieutenant-general, a p. 83worthy 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, [83] 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.

  p. 84In 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, [84] that is, the mansion of p. 85Pyrrus, 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.

  p. 86In this part of Penbroch, unclean spirits have conversed, nor visibly, but sensibly, with mankind; first in the house of Stephen Wiriet, [86a] and afterwards in the house of William Not; [86b] 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 p. 87their 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 p. 88earth, 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, [88] 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 p. 89and 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; p. 90insomuch 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 [90] of p. 91this 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, [91a] 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. [91b]  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 p. 92the 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.