Llandaff Cathedral, as Bishop Urban translated his body in 1120 from Bardsey to his newly-built Cathedral.1

He is patron also of the parish Church of S. Dyfrig, Cardiff, the parish of which was formed out of that of S. Mary the Virgin in 1895. He is generally regarded as the present patron of Llanvaches, in Monmouthshire; also of Gwenddwr, in Breconshire. He is patron likewise of Hentland, Ballingham, Whitchurch, and S. Devereux, and was so formerly of Moccas and the extinct Llanfrother, all in Herefordshire.

There was formerly a chapel of the Saint in the parish of Hope Wolnyth or Woolhope (S. George) on the east or English side of the Wye. The chapel has disappeared, but has left its name to Devereux Park and Devereux Pool, about a mile north-east of Woolhope Church. It is not far from Ballingham.

Porlock, near Minehead, Somersetshire, has the Church dedicated to S. Dubricius, and this looks much as though he had made a settlement there.

As already said, his holy well, Ffynnon Ddyfrig, is at Garn Llwyd, opposite Llanfeithin, about a mile from Llancarfan.

There is a "Holy Well" near Moccas at Blakemere. When the church of Moccas was undergoing restoration, at some depth was found a stone rudely carved with interlaced work.

At Fishguard, on the banks of the Gwaun, is a place called Pwll Dyfrig, but now known as Glyn-y-Mel. Fenton, referring to the cell of Dyfrig here, says that in his day it was in a secluded spot, and richly clothed in ivy, and to which such veneration continued to be attached, that within the memory of man there were games celebrated annually on the plain below it, and a sort of vanity fair was held on the day dedicated to the Saint in the Romish Calendar. The sanctity of the place was hereditary, for long after Dubricius' time, yet at a very early period, there was a chapel built on this spot . . . whose site is still commemorated by the name of Hên Vynwent." When, some years ago, excavations were made near Hên Vynwent for the foundations of a Methodist Chapel, early Christian

1 There was formerly a Chapel of S. Dubricius in the Cathedral, for in his will, dated November 1, 1541, John ab Iefan, Treasurer of Llandaff, desires to be buried therein (Bishop Ollivant, Llandaff Cathedral, 1860, p. 29). It appears to have been the present Mathew Chapel. "S. Dubrice hedde of silver & an arme of the seyd Seynte of silver were in the Cathedral in the time of Henry VIII, when they were taken away, circa 1558. Arch. Camb., 1887, p. 299; Cardiff Records, 1898, i, p. 376. The Prebend of S. Dubricius in the Cathedral is at least as early as the thirteenth century.

"

2 Ecton, Thesaurus, 2nd ed. by Browne Willis, 1754, and Valor Eccl., iii, 27-8.

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graves were found, and also what appeared to be the lines of ancient walls. It was then supposed that this was the site of Dyfrig's school.1 The Dyfrig of Fishguard is often given the epithet "Peneurog," or Golden-headed.

The tomb and effigy of Dubricius are in Llandaff Cathedral. His relics were originally buried in the presbytery, and it does not appear that his bones were put into a feretory. The tomb, now supposed to be his, is a sepulchral recess in the north aisle wall. The effigy, a conventional one carved in Dundry freestone, was probably executed about 1220. He is in episcopal habits, with a plain mitre.

There is a figure of him in one of the Dugdale MSS. (G. 2, No. 14, fol. 15) in the Bodleian Library, written in 1636, but the original copy of the roll containing it was of about the beginning of the reign of Henry VII.2

S. DUNAWD, Abbot, Confessor

DUNAWD or Dunod Fwr was son of Pabo, of the line of Coel Godebog, and brother of Cerwydd, Sawyl Benuchel, and Arddun Benasgell.3 He was a chieftain in North Britain, and gained some distinction in

1 Cambrian Register, 1799, ii, pp. 210-1; Fenton, Pembrokeshire, ed. 1903, P. 320; Pembroke County Guardian, Dec. 15, 1900, Yn Amsang ein Tadau, Solva, p. 67.

2 It has been illustrated in Notes and Queries for Somerset and Dorset for Sept., 1894, edited by Revs. F. W. Weaver and C. H. Mayo, who have kindly allowed us to reproduce it.

3 Old-Welsh genealogies in Harleian MS. 3859, Bonedd Gwyr y Gogledd, Iolo MSS., pp. 105, 122, 126-7, etc. There was a Dunawd, fourth son of Cunedda, who gave name to the cantred of Dunoding or Dunodyn; and a Dunawd, son of Maxen Wledig. Others are mentioned by Geoffrey of Monmouth. The name occurs in Bod Dunod, near Amlwch, and Caer Ddunod, on the borders of Cerrig y Drudion and Gyffylling. Dunawd (= Donata) was the name of the daughter of Boia, the pagan Pict or Scot in the Life of S. David. It is the Latin Donatus or Donata; but the name of the celebrated fourth century Roman grammarian, borrowed through the English donet, occurs as dwnad or dwned, with the meaning of grammar." Dunawd's epithet in the earlier documents occurs as I'wr (Peniarth MSS. 16 and 45. Geoffrey's Welsh Brut, etc.), and I['r (Triads in Red Book of Hergest, and Myv. Arch., p. 396), but in the later ones as Fawr (Llanstephan MS. SI, Iolo MSS., p. 126, etc.). In its original form it seems to have been mur, of the same meaning as the modern Welsh mawr, great, large "an instance of a Goidelic word in Brythonic. We have it in Machu mur (Malo the Great) in the Book of Llan Dâv, and also in Frut mur (the great stream), Tnou mur (the great hollow), and Ocmur (the Ogmore), in the same book, where also occurs a Bledgur Burr, with possibly the same epithet. See Sir John Rhys in the Book of Common Prayer in Manx Gaelic, ed. Moore and Rhys, London, 1895, p. 42, and Arch. Camb., 1895, p. 288. In the Black Book of Carmarthen (ed. Evans, p. 56) Dunawd is called Dunaud Deinwin.

the three Battle-Pillars father, who contended

arms. He is spoken of in a Triad as one of of Prydyn" (Pictland), but, unlike his 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. 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. 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, 1 Browne (Bishop of Bristol), Augustine and his Companions, 1897, PP. 97 et seq. 2 Bede, Hist. Eccl., ii, 2.

" See more on these conferences under S. UFelwy.

1 Concilia, pp. 108-9. It is also given in Haddan and Stubbs, Councils, etc., i, p. 122. 5 P. 143.