Mr. Turner has given an exact copy of the inscription on this monument in his Vindication of the Bards. The tenor and style of that inscription is curious, as it displays the growing superstition of that age, while the preservation of such a monument is a matter of curiosity to the general antiquary. The words on the stone are as follows: "IN NOMINE DI SUMMI INCIPIT CRUX SALVATORIS QUAE PREPARAVIT SAMSON PRO ANIMA SUA ET PRO ANIMA JUTHAELI."

The inscription, the characters of which are perfect, being partly small Roman, and partly old British, imports that the stone was erected by Samson, in the name of the Supreme God, beginning with the cross of the Saviour, being set up for the sake of his own soul, and that of Juthael.* The dimensions of this stone are, in length 9 feet; breadth at top 27 inches; at bottom 28 inches; thickness 15 inches.

Are we at liberty to infer from the stone monument at Lantwit, that praying for the dead had begun to be customary, as early as the sixth century? As far as we are able to interpret the barbarous Latinity, that inference seems just; although the doctrine of purgatory, "that gainful contrivance of the priests of Rome,”+ was not then devised. The learned primate of Ireland admits that the names of departed saints were commemorated in the ancient liturgies, although no prayers were addressed to them on behalf of those who survived them.

Samson, the archbishop of York, was brother to Gildas the historian; and as to what we find in those ancient writers mentioned by archbishop Usher, of his go

* Judael, or Juthael, was lord of Wentllog, in Monmouthshire, and gave lands of great value to the church, according to the Liber Landavensis. See Bishop Goodwin's succession of the bishops, under Landaff

+ See Ussher's religion of the ancient British and Irish.

ing over to Britany, this appears to be an error arising from the confusion of the two names. It must also be remembered, there was another dignitary of the name, distinct from either of these, who lived at a later period: this was Samson, bishop of St. David's, who presided over that diocese in the tenth century, and went over into Britany in consequence of an epidemical distemper that raged at home. He became archbishop of Dole; and having carried with him the robe of office, or pall, the Menevian bishop lost the metropolitan dignity.

It was about the year 564, that Gildas is supposed to have written the epistle De Excidio Britannia. We may here discuss the question, whether this Gildas, called Badonicus, (because he was born on the day of the battle of the Mons Badonicus), was the same person as him called Gildas Albanicus.

Gildas Albanicus is spoken of, by ancient writers, as one of the students at Lantwit, under Iltutus himself, in the fifth century: much is said of his reputation as a divine, and of his eloquence; and he is said to have gone over to Ireland to preside over a religious institution in that country. He is said also to have been in France, where he continued seven years; and, on his return to Britain, many crowded to him as his disciples, being esteemed the most learned divine of his age and nation. These things may not appear so consistent with the small remains of the composition of Gildas: but we well know how every thing said respecting the noted persons of that age, is exaggerated by the monkish writers; either through their affection for high-sounding language, or from a desire to make their narratives complete; thinking it no harm to supply what they thought wanting to make a round story. Usher mentions an ancient writer who speaks only of one Gildas: but the primate

thinks, that the difference of the times when each is said to have lived, sufficiently distinguishes between Gildas Albanicus, and him styled Badonicus. The one is commonly stated to have flourished in the fifth, and the other in the sixth century. But the hypothesis of Mr. Owen, which makes all this to be founded in a mere mistake, appears highly plausible, if not satisfactory; for the same Gildas may be entitled to both appellations, if we pay regard to real history. This person, with his father Caw, and the rest of the family, originally possessed a territory in the Lothians, from whence they were driven by the irruption of the Saxons. Gildas with several of his brothers, came to Glamorgan, and joined themselves to the institution at Lancarvan, under the care of Cadoc the Wise; while the father, and the rest of the family, had lands given them in Mona, or the Isle of Anglesea. Thus, according to country and origin, he might be called Albanicus, and from the circumstance before alluded to he might receive the name of Badonicus.

The following account, taken from Caradoc's life of Gildas, as given by the learned primate, is capable of being rectified by what has been stated as to the original country of our Gildas; and confirms what we have advanced as to his adopted country.

"Cadocus, abbot of Lancarvan, requested Gildas to undertake the charge of the seminary for the space of one year; this he acceded to, and presided with great advantage to the students. There he transcribed a copy of the four evangelists, which still remains (in the time of Caradoc, in the 13th century,) in St. Cadoc's church, being elegantly adorned all over with gold and silver to the honour of God, and of the holy copyist and gospels. The native Welsh people highly venerate this very superb volume, in all their oaths and protestations; and

they are afraid of even opening it for the sake of inspecting its contents; nor is there any compact or alliance considered binding among them, except it be confirmed by swearing upon this book. When that term of a year was now finished, and the students were returning home, Cadocus, the abbot, and the excellent theologian, Gildas, by mutual consent retired to the islands of Ronech and Ecni.* Not being willing to be impeded in their contemplations by the intrusion of the multitude, in order to gratify their disposition for retirement, they knew of no better method than to quit the Valley of Carvan, and to betake themselves to some insular recess. While the blessed Gildas was engaged in his seclusion, in fasting and prayer, some pirates, from the Orkneys, came and spoiled him of all his goods, and took his servants captive, which so far molested his peace and comfort, that he resolved to quit the situation." In the sequel we are told that Gildas took shipping; and, arriving on the Somersetshire coast, entered Glastonbury with a heavy heart; but he was there well received, and had many disciples. Melwas was the lord of the surrounding country; and he had eloped with Guennivar, Arthur's queen, which offence enraged that prince to come against

him with considerable force. The abbot and Gildas interposed to reconcile the princes, when hostilities were about to commence between them: the voice and exhortations of the ecclesiastics were attended to; and Guennivar was restored to her lawful husband and lord. Here it is affirmed Gildas composed his historical epistle; and here, according to the same account, he died.

In the narrative just recited we see a fine instance of confusion confounded. Gildas leaves Lancarvan monas

* These were, probably, Ynys y Moelroniaid, and Ynys Enlli, on the coast of Carnarvonshire.

tery to become an indolent and useless devotee in a wild island; and yet there he had goods and chattels, of which the pirates robbed him; and this disaster nearly broke his heart: and so he flies to Glastonbury to display both his learning and devotion among the monks there: and at length, having lived all his days, he died. Such is the amount of what Caradoc says respecting Gildas; with respect to whom, the truth appears to be this; that being driven from his country, he was glad to find a refuge in Wales, where he devoted himself to study, and to a religious life, until he died, and that most probably in the Vale of Glamorgan. But that Gildas did not live in such a state of absolute seclusion from the world as the monks in succeeding ages, will appear from the knowledge he seems to have of the state of public affairs; and the warmth which he displays in rebuking the vices of the various classes of society in his day.

We have before adverted to the dismal picture which Gildas draws of the religion and manners of the Britons: we shall here give some further sketches of the character he affords of our ancestors about the middle of the sixth century; and truly the portraiture is black and dismal. He is exceedingly severe on the princes of the country,* among whom he has been thought to glance at the great Arthur: but that prince must have been dead when Gildas was but a young man; and, therefore, any notice of him can hardly accord with the chronology of that

* There are five contemporary princes who fall under his reprehension: Malgon, prince of Gwynedh, or North Wales; Conanus, or Kynan, prince of Powys; Constantine, prince of Devon and Cornwall; Vortiporius, or Gwrthevyr, prince of Demetia, or West Wales; and Cunoglasus, whose territory is uncertain. Mr. Williams, in his History of Monmouthshire, supposes Cunoglasus to be no other than Arthur, from certain expressions in Gildas; Et tu ab adolescentiæ annis ursi multorum sessor aurigaque currus receptaculum ursi.

f