arms. He is spoken of in a Triad as one of "the three Battle-Pillars of Prydyn" (Pictland),1 but, unlike his father, who contended against the Picts to his old age, when he retired, to end his days in Anglesey in the profession of religion, Dunawd turned his arms against his own countrymen, the sons of Urien Rheged. The Picts took advantage of this disunion among the Britons, and drove Dunawd from his territory. He fled to Wales and placed himself, like his father, under the protection of Cyngen, son of Cadell Deyrnllwg, Prince of Powys, and embraced the religious life along with his sons Deiniol, Cynwyl and Gwarthan, and Cyngen granted them a site on the banks of the Dee in Flintshire, where they together founded the great monastery of Bangor Iscoed (so-called from the forest it once adjoined), otherwise known as Bangor the Great in Maelor, Bangor Dunawd and Bangor Monachorum. Its first abbot was Dunawd.

This monastic establishment became very famous, and, according to Bede, such was the number of its monks that, when they were divided into seven classes, under their respective superintendents, none of these classes contained less than three hundred persons, all of whom supported themselves by the labour of their hands. 3

Dunawd was abbot at the time of the second conference of the Welsh Bishops with Augustine. The first took place at Augustine's Oak, circa 602. Where this was has been hotly disputed, and several places have laid claim to the honour. "Everyone would wish to know, if it were possible, just where it was that the tall, gaunt, selfsatisfied man from Italy met the thick-set, self-satisfied men from Wales. . . . Augustine began by brotherly admonition to urge the Britons to make Catholic peace with him. The Britons held their own firmly. The disputation lasted long. The British firmness produced its natural effect upon men like Augustine. They began by praying the Britons to take their view; they went on to exhorting them; they ended by scolding them. And not to any of these 1 Mabinogion, ed. Rhys and Evans, p. 304; Myv. Arch., pp. 389, 397, 407. 2 See the elegy on Urien by the pseudo-Llywarch Hên (Skene, ii, pp. 267–73), where he is referred to thus

Dunawd, the leading horseman, would drive onward,
Intent upon making a corpse

Dunawd, the chief of the age, would drive onward,
Intent upon making battle."

He was one of those who formed the "horse-load" that went to view the funeral pile of the host of Gwenddoleu at Arderydd" (Mabinogion, p. 301; Myv. Arch., pp. 396, 414), the famous battle fought in 573 between the armies of Gwenddoleu and Rhydderch Hael. Geoffrey (Bruts, p. 200) mentions him among those who were summoned by King Arthur to Caerleon to be present at his coronation. His bard was Cywryd ab Crydon.

3 Bede, Hist. Eccl., ii, 2.

methods and tempers did the British give any heed. To the last they preferred their own traditions to all that they were told of the agreement of all the Churches in the world. Considering the state of some of those other Churches, they were probably told something a little beyond facts." 1

The points of controversy were the mode of administering Baptism and the proper day for the observance of Easter, but above all, the subjection of the venerable Church in the Island of Britain to this newly-arrived missionary from Rome.

As no arrangement could be come to at this conference, a second was appointed to be held. At this second conference, Bede tells us, seven British Bishops came, along with many learned men from Bangor Iscoed, and Bede calls Dunawd Dinoot.2 The story of this second gathering is too well known for repetition here. Disgusted at the supercilious tone adopted by Augustine, and his lack of common courtesy, they told him bluntly "they would have none of the things he proposed. They would not accept him as Archbishop over them." Thereupon Augustine is said to have threatened them by a prophecy that the English would destroy them. In an explosion of wounded vanity, he very likely did utter a wish that those who rejected his claims should be rooted out hip-and-thigh. 3

Spelman published the "Answer" alleged to have been made by Dunawd to Augustine. It was accepted as genuine by Leland, Stillingfleet, and Lappenberg, but it is now generally discarded as a forgery of the period of the Reformation, probably suggested by Bede's account. The celebrated document occurs in the Cotton MSS. Claudius A. viii, and Cleopatra E. i, both of the seventeenth century, but the Welsh cannot be much older than the MSS. themselves. The gist of it is a repudiation of papal authority, and an assertion of the supremacy of "the bishop of Caerleon upon Usk ” over the British Church. Had Giraldus known of it he would most certainly have made use of it.

Bede says the number of monks at Bangor was 2,100, and a passage in the Iolo MSS.5 gives the same number. "There were seven chancels in Bangor Iscoed, and 300 devout monks, men of learning, in each chancel, praising God day and night without ceasing." The Triads state 2,400, and that they took their turn, 100 each hour,

6

1 Browne (Bishop of Bristol), Augustine and his Companions, 1897, PP. 97 et seq. 2 Bede, Hist. Eccl., ii, 2.

3 See more on these conferences under S. UFELWY.

4 Concilia, pp. 108-9. It is also given in Haddan and Stubbs, Councils, etc., i, p. 122.

5 P. 143.

to perform divine service day and night without intermission. Dunawd's brothers and sons, his grandson Deiniolen, and the sons of Seithenin, are said to have been "saints" of Bangor.

Dunawd's wife, Dwywai, daughter of Lleenog, has been classed with the Saints, but no churches now bear her name.

The identification of Bangor Iscoed with the Bovium of Antonine's Second Iter is questionable; and the connexion of the heresiarch Pelagius with the monastery certainly cannot be maintained, as he had left Britain long before it was founded.

The monastic settlement, in spite of its importance in history, lasted but for a very short period. It was founded by Dunawd towards the close of his life, for his early life had been spent in earning for himself distinction as "Pillar of Battle," and he was dead in 607.1 Cyngen, who sheltered Pabo, and subsequently endowed the monastery with lands, appears to have reigned in the middle of the sixth century. From this we conclude that the monastery was not founded until the second half of the sixth century; but it was destroyed in 607, or, at the latest, in 613. Mr. A. Neobard Palmer very truly remarks: "The brethren lived, it is pretty certain, not in a simple building or group of buildings, but apart from one another in wattled huts, or dwellings of rude stone, which were scattered over the flat river-valley that had been chosen for their retreat. It is probable that in the whole valley there was not a single building of wrought stone, and that the very church was built of wattle and daub. The cross and the few figured stones dug up at Bangor are of mediaeval date, nor has the soil there, so far as can be ascertained, yielded anything to the digger that could be referred to an earlier time.

"It is quite certain that the stories as to the extent and magnificence of the monastic buildings are gross inventions. William of Malmesbury does indeed speak of the half-destroyed walls of churches,' and of the masses of ruins' at Bangor, but he spoke from hearsay only, and later observers could not find such ruins as he described."

The so-called prediction of Augustine of the vengeance of death upon the Welsh if they did not join in evangelizing the English is assumed to have fallen upon this particular monastery. In 607, according to the Anglo-Saxon Chronicle, or in 613, according to the Annales Cambria and the Annals of Tighernach, Ethelfrid, the pagan "Dunaut rex

1 The Annales Cambria place his death as early as 595, moritur." His son Deiniol is therein stated to have died in 584.

2 Notes on the early History of Bangor Is y Coed in Y Cymmrodor, x, pp. 12-28.

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king of Northumbria, massacred a great company of monks, chiefly from Bangor, who, after a three days' fast, had come to pray for the success of their countrymen. He defeated the Welsh at the Battle of Chester, and afterwards laid waste the monastery.

The festival of Dunawd is given as September 7 by Browne Willis,1 but it does not occur in any of the early Welsh Calendars. The only church dedicated to him is Bangor Iscoed. Willis adds Worthenbury, formerly a parochial chapel belonging to Bangor; but it is generally regarded as dedicated to his son, S. Deiniol.

The seventeenth century fresco on the south wall of Bangor Church, removed thither from the chancel, was believed to be a representation of Dunawd. It has now disappeared, but the painting on canvas there is said to be a reproduction of it.

S. DUNWYD, Confessor

It would seem that there was a Welsh saint of this name, Dunwyd or Dynwyd, but the saintly genealogies know nothing of him. He is the patron of two Glamorganshire churches, Llanddunwyd (San Dunwyd) or S. Donat's, near Llantwit Major, and Llanddunwyd, or Welsh S. Donat's, near Cowbridge. The former was at one time known as Llanwerydd,2 from a S. Gwerydd ab Cadwn, said to be descended from the mythical Brân the Blessed. But a S. Catwardd, of Côr Illtyd, of whom we are told nothing else, is also credited with having founded it.3 Both appear to be apocryphal.

One, if not both, of the churches, is called in Latin documents Ecclesia de Sancto Donato, or Ecclesia Sancti Donati, whence S. Donat's, but strictly speaking this form would be represented in Welsh by Dunawd (later Dunod), not Dunwyd. But it may be an irregular modification of the name.1

There is a tradition in the neighbourhood of Welsh S. Donat's that Dunwyd was contemporary with SS. Cadoc and Tathan. Having been assisted by these two in the foundation of his own church, the trio set about founding another church, that of the adjoining Pendoylan

1 Survey of Bangor, 1721, p. 359.

Iolo MSS., PP. 35, 100, 135; also called Abergwerydwyr on p. 7. Cf. Llanweirydd, now Caerau, from Gweirydd ab Brochfael, on p. 13.

3 Ibid., p. 221.

4 Parochiale Anglicanum, 1733, p. 200. For the celebrated miraculous Cross of S. Donat's, found in the trunk of an ash-tree, see State Papers, Domestic, Elizabeth, xvii, A.D. 1561, and Arch. Camb., 1865, pp. 33-48.

(dedicated to S. Cadoc), and they were led to the precise spot by the yoke of oxen they took with them to draw the building materials. They had agreed that wherever the oxen stopped of their own accord that that should be the spot. The oxen stopped on an elevated spot between two groves: hence Pen y ddau lwyn.

Browne Willis gives August 7 as the festival at Welsh S. Donat's, but this is the festival of S. Donatus, Bishop and Martyr, at Arezzo in Tuscany, in the fourth century, and also of S. Donatus, Bishop of Besançon, in France, in the seventh century. Owen, in his Sanctorale Catholicum, gives the festival of S. Donat, Confessor, as February 13, a blunder for February 12, when Donatus of Italy, Martyr, receives commemoration.

S. DURDAN, see S. DIRDAN

S. DWNA, see S. DONA

S. DWYFAEL, Confessor

DWYFAEL, Dwywael, or Dwywel, was son of Hywel ab Emyr Llydaw. He and his brothers, Derfel and Arthfael, were cousins of Cadfan, and, according to the late accounts, were at first saints of Llantwit, and afterwards went with Cadfan to Bardsey.

There was another S. Dwyfael, the son of Pryder ab Dolor (Deifyr), of Deira and Bernicia. His father is mentioned in the "Triads of

Arthur and his Warriors

3

as one of the Three Strong-limbed Ones (Gwrddfaglog) of the Isle of Britain." We have him probably in the Gododin expression "Lliaws Pryder " (Pryder's Host).

S. DWYN or DWYNWEN, Virgin

DWYN or Dwynwen is the Welsh patroness of true lovers. She was the daughter of Brychan Brycheiniog, and settled, with her

1 Iolo MSS., pp. 102, 133; Myv. Arch., p. 424.

2 Hafod MS. 16; Peniarth MS. 75; Hanesyn Hên (Cardiff MS. 25), pp. 37, 120; Myv. Arch., p. 424.

3 Skene, Four Ancient Books, ii, p. 458; cf. Myv. Arch., pp. 389, 408.