given as "Eglus Kemen."

An inscribed stone there has on it

"Cunigni," but that would only yield Cynin in Welsh. See under S. CYNIN. The name, however, occurs on one of the two early inscribed stones at Llandilo, in Pembrokeshire, which reads "Coimagni Fili Caveti."

S. CAENOG

A

REES, in his Essay on the Welsh Saints,1 gives the church of Clocaenog, Denbighshire, as dedicated to a S. Caenog, but no saint of the name occurs in the saintly pedigrees. In the Myvyrian alphabetical catalogue 2 Clocaenog is entered under Arianwen, daughter of Brychan and wife of Iorwerth Hirflawdd, King of Powys. She is there said to be the mother of Caenog Mawr. This is not correct. In the pedigrees in Mostyn MS. 117 (late thirteenth century) Caenog is made to be the son of S. Tegonwy ab Teon, and father of Corf. He was therefore brother, not son, of Iorwerth Hirflawdd, and also brother of SS. Llywelyn, of Welshpool, and Mabon. Iorwerth was father of Idnerth. Browne Willis 3 gives Clocaenog as dedicated to a S. Vodhyd, with August 27 as festival. In the Iolo MSS. calendar Feddwid is entered. against that day, but who the saint was we know not. letter of the name, if Welsh, would be either B or M. the church is stated to be dedicated to S. Trillo. This seems to be a mistake, to be referred to the Trylokaynoc for Clocaenog in the parish list in Peniarth MS. 147 (latter part of sixteenth century), and the Trillo Caenog of the Myvyrian list. The name appears to mean the Clawdd, or earthwork, of Caenog. Caenog occurs also in the farm name Caenog and in Esgyn Gaenog, in the parish of Gwyddelwern, and in the township of the name in the parish of Manafon.

The initial
Sometimes

S. CAFFO, Martyr

CAFFO was a son of Caw and brother of Gildas. He seems to have attached himself to S. Cybi. He probably was with him in Ireland when he visited Enda in Aran, where Cybi remained four years. We 3 Survey of Bangor, pp. 278, 327. 4 P. 742.

1 P. 333.

VOL. II.

2 P. 417.

E

do not, however, hear him mentioned till Cybi came to Anglesey. Then the legend tells how Cybi, being without fire, sent his disciple Caffo to fetch fire from a smith, and how the pupil returned bearing red-hot charcoal in the lap of his habit. This is an anecdote that recurs over and over again in the lives of the Celtic Saints.

1

After this ensued a rupture between Cybi and his disciple. There are two Lives of S. Cybi in Cotton MS. Vesp. A. xiv. The first says: "And S. Cybi said to his disciple Caffo, Depart from me, for we two cannot get on together. And he went to the town called at this day Merthyr Caffo, and there the Rosuir 1 shepherds killed Caffo. Therefore the blessed Cybi cursed the shepherds of Rosuir and their mistress," perhaps the wife of Maelgwn. Merthyr Caffo is now Llangaffo, which occurs as its name in the Norwich Taxatio of 1254. This comes in awkwardly, interrupting a story of how Maelgwn consented to make over land to Cybi.2

The second Life omits the passage relative to Caffo. Now it is significant that it was on the meeting of Cybi with Maelgwn that Cybi was forced to dismiss Caffo from his attendance, and that shortly after some of Maelgwn's people should fall on and kill Caffo. When we know that Caffo was the brother of Gildas the whole is explained.

Caffo was first cousin to Cybi, and very probably the estrangement between him and the saint was due to the publication of Gildas's intemperate epistle, in which Maelgwn was made an object for invective of the most insulting character. We can well understand that the king was ill-pleased to have the cousin of his reviler settle on his lands, and that he consented to tolerate his presence only on condition that he should dismiss the brother of Gildas.

We see also a reason for the murder of Caffo. The shepherds took up the quarrel, and slew Caffo in revenge for the abuse poured on their king.

Near Llangaffo, now a chapel under Llangeinwen, was his holy well, called Crochan or Ffynnon Gaffo, "at which it was customary to offer young cocks to the saint to prevent children from crying (or being peevish). The family derived no benefit by the offering unless the priest ate the sacrifice." 3 It was called Crochan, or Cauldron, from the bubbling of its water. The well has now disappeared, but the farm near it is still called Crochan Caffo. There

1 I.e., Rhosfyr, now Newborough.

2 Cambro-British Saints, pp. 186–7.

3 Myv. Arch., p. 420; Angharad Llwyd, History of Anglesey, p. 269; Y Traethodydd, 1862, pp. 314-5.

are two wells in the parish of Newborough called Crochan Llanddwyn and Crochan Tynycoed.

Caffo is said to have been a saint in Cyngar's Côr1 at Llangenys, in Glamorgan. As Cyngar was uncle of S. Cybi, and his companion in his old age, the statement is probable enough. Four brothers and a sister of Caffo have dedications in Anglesey.2 His festival does not occur in any of the Calendars, but Browne Willis 3 gives November 1 as the wake at Llangaffo.

S. CAI, Confessor

THE Iolo MSS.4 pedigrees give his name among the sons, or rather reputed sons, of Brychan. His church is said to have been at Aber Cai, and was destroyed by the "Black Nation" (the Danes). He is not to be confounded with Cai Hir of Caer Gai, the Roman station by Bala Lake. This Cai was the celebrated Sir Kay, the Seneschal of Arthurian romance, and son of Cynyr Farfog.

S. CAIAN, Confessor

6

IN the Iolo MSS.5 he is said to have been a son of Caw, but in Peniarth MSS. 75 and 178, and the Myvyrian Archaiology he is included among the sons of Brychan. He is patron of Tregaian, a chapel under Llangefni, in Anglesey, and of a church in Powys, but which is not mentioned. Rees, on the authority of Sir Harris Nicolas, gives September 25 as his festival, but Browne Willis 8 gives the wake at Tregaian as November 1, whilst another authority gives "the village festival" as November 15.9

1 Iolo MSS., p. 117.

old

Their names are preserved in Anglesey in the following pennill, possibly

S. CAIN, CAIN WYRY, CEINWEN, or KEYNE, Virgin

THERE has been no little confusion about this virgin recluse, who was one of the daughters of Brychan, owing to the different forms under which her name occurs. Besides the above forms, it has been supposed that she was known also as Ceneu, an imaginary daughter of Brychan; and out of her name Cein (or Cain) Wyry has been evolved a male saint, Ceinwr. Ceinwen is Cain+gwen, "the holy or blessed Cain," with which may be compared, among others, the name of her sister Dwynwen, which occurs in the Cognatio as Dwyn. In the late Brychan lists 1 her name generally appears under this form.

The earliest mention of her name is in the Cognatio de Brychan of Cott. Vesp. A. xiv. The entry runs: "Kein ythrauil ogmor (i.e., in bifurgatione illius fluuii)," "Cain in the holding of the Ogmore (i.e., within the two branches of that river)." 2 The place meant is Llangeinor, in Glamorganshire, in the fork of the Garw and Ogmore rivers, which appears in two late sixteenth century parish-lists as Llan igain wyr and Llangeinwyr, and in the Myvyrian list as the latter. form, that is, Llan Gain Wyryf, the church of S. Cain the Virgin. The author of the Life of S. Keyne 5 says she was called by the Britons "Keyn wiri, id est Keyn virgo." Cain means fair, beautiful, bright, white. The legend says that as a girl she at times shone like the sun, and at others appeared as white as drifted snow.

Haddan and Stubbs include her among those "saints of whom no reliable evidence can be found that they ever existed at all"; but this is going too far.

According to the legend, she abandoned her home in Brecknockshire, and directing her voyage across the Severn, settled at Keynsham in

1 Iolo MSS., pp. 111, 120, 140; Myv. Arch., pp. 419-20. common as a river name.

Cain is not un

Keinbreit apud between,"

2 In the later Cognatio of Cott. Dom. i, the entry occurs as Teraslogur." Ythrauil, glossed in bifurgatione, stands for ithr, and auil, "the forks" (from gafi).

In two docu

3 Dr. J. Gwenogvryn Evans, Report on Welsh MSS., i, p. 919. ments of the thirteenth and fourteenth centuries it occurs as Egluskeinwir, Birch, Margam Abbey, 1897, pp. 134, 306; also as the Chapel of S. Kehinweber, ibid., p. 133; in Cardiff MS. 10 (1550-1600) as Llan gainwyry; in Leland, Itin., iv, fo. 67, as Llanginwire.

4 P. 748.

5 See John of Tynemouth's Life of S. Keyna in MS. Cott. Tiberius E. ; Bodl. Tanner MS. 15; Bodl. MS. 240; and Capgrave's edition of the same in MS. Cott. Otho D. ix (printed in Nova Leg. Anglia) and York Cathedral MS. xvi, c. i. It occurs in the Bollandists' Acta SS., 8 Oct. iv, p. 275. See also Rees, Welsh Saints, pp. 153-6.

6 Councils, etc., i, pp. 156-7.

Somersetshire, where she turned the reptiles into stone. This is how the natives explained the existence of ammonites found in the lias. rocks. The like account is given of their origin in the cliffs of Whitby, where the miracle is attributed to S. Hilda.

After some years spent at Keynsham she retired to a certain 'Monticulus" near her home, where she caused a spring to break forth that was of great virtue.

S. Cadoc, on his journey to the continent from Llancarfan, passed through Cornwall, and took ship at, or disembarked in, Penzance Bay. On his way he visited his aunt.

Rees considers that the S. Michael's Mount, to which S. Cadoc was travelling when he visited her, is a hill near Abergavenny. But in the Life of S. Cadoc the visit is to S. Michael's Mount in Cornwall. The cult of the archangel had not invaded the Celtic Church so early as this, indeed not till the eighth century. She must have been at some time in Cornwall, where, near Liskeard, are a parish church and holy well attributed to her. And this is in a neighbourhood planted with kinsfolk, S. Clether, S. Cynog, and S. Cynin.

According to the legend, when her death approached angels visited her. One divested her of her coarse shift, and another invested her in a fine linen garment, over which he threw a scarlet tunic woven with gold thread in stripes. S. Cadoc ministered to her when she died, and buried her in her oratory.

The legend is late, and, like all such manufactured productions, devoid of historic details. It was not till 710 that S. Michael was supposed to have appeared on the "tumba" in Normandy, and the foundation on S. Michael's Mount, Cornwall, was not made till 1044. The anachronism, therefore, of making S. Cadoc in the sixth century. go on a pilgrimage to S. Michael's Mount, whether that in Normandy or that in Cornwall, is obvious.

Cain is the patroness of Llangeinor, in Glamorganshire, and probably of Llangain, in Carmarthenshire (but see next article), which is also known as Eglwys Cain (or Gain) and Maenor Gain. She was the original patron of Kentchurch (now the Blessed Virgin Mary) in Herefordshire, which was formerly called Llangain, and Ecclesia de Sancta Keyna or Keynechurche.3 In the Talley Abbey Charter of 1331 occurs a place called Lankeinwyry. There is a Ffynnon Gain

1 Welsh Saints, p. 154.

2 Book of Llan Dáv, p. 275.

3 Cartulary of S. Peter's, Gloucester, i, pp. 210, 287; ii, p. 212; iii, p. 269. A capella of hers is also mentioned.

Daniel-Tyssen and Evans, Carmarthen Charters, 1878, p. 62. Llwyncynhwyra is four miles south-west of Talley Abbey.