to be beneficial in rheumatic and nervous complaints, and people used to bathe in it. In a field belonging to Llechryd, in the parish of Llannefydd, is another well called Ffynnon Asa. It forms the source of the brook Afon Asa, which runs into the Meirchion, a tributary of the Elwy. The field, as "Kae ffynnon Assaphe," is mentioned in an indenture dated February 16, 1656. S. Asaph has another Holy Well, in the Vale of Conway. In a will dated 1648 mention is made of a meadow called "Gweirglodd Ffynnon Asaph," in Erethlyn, in the parish of Eglwys Fach, Denbighshire.1

The year of S. Asaph's death is generally given as 596,2 but this is manifestly too early. He died on May 1, which occurs as his Festival in but very few of the Welsh Calendars-the Iolo MSS. one (from a MS. written circa 1500), that in the Welsh Prymer of 1633, and the one prefixed to Allwydd Paradwys (1670); also by Nicolas Roscarrock. In the Martyrology of Aberdeen his Festival is observed on the same day: "KI' Maii. In Vallia Sancti Aseph discipuli Sancti Kentigerni de quo ecclesia cathedralis in eadem prouincia cujus pacientia et vite sanctitudo illius regionis incolis viuendi normam egregiam et fidei constantiam admonuit." 4 To this it may be added that "the only trace of his cultus in Scotland is in the parish of Strath, in the Isle of Skye, in which there is a chapel called Asheg. . There is no doubt that it was primarily dedicated to S. Asaph. . . . Among the excellent springs with which this parish abounds one is considered superior to all, and is called Tobar Asheg, or S. Asaph's Well." 5

A fair, long since discontinued, was held at S. Asaph on his Festival. The confirmation of the fair-to be held on the vigil, day, and morrow of the Festival of SS. Philip and James-was obtained by Bishop Dafydd ab Bleddyn in 1321.6 It was a source of revenue to the Dean and Chapter, who received the tolls of the same. Willis adds that the regard had to the day in his time "appeared from appointments of payments of money, and other orders relating to usages and customs. in this Church (the Cathedral), which commenced on this Festival." 7

1 Arch. Camb., 1887, p. 158.

2 E.g., Pennant, supra, ii, p. 128; Willis, S. Asaph, p. 35.

3 The 1st May as his Day is in Wilson's Martyrologie, 1st ed. 1608, and 2nd 1640. Curiously, not in Whytford. But he is in the modern Roman Martyrology, and Pope Pius IX, by a Rescript, ordered the Sunday following May 1 to be observed as a double of the Second Class.

4 Forbes, Kalendars of Scottish Saints, p. 130. For his Proper see Dr, Stevenson, The Legends and Commemorative Celebrations of S. Kentigern, his Friends and Disciples, from the Aberdeen Breviary and the Arbuthnot Missal, Edinb., 1874, PP. 24-5.

5 Forbes, op. cit., p. 271.

Willis, S. Asaph, pp. 51, 184.

7 Survey of Bangor, p. 339.

Despite S. Asaph's eminence as a Welsh Saint, mediaval Welsh literature has but little to say about him. Not so much as one poem appears to have been written in his honour. Iolo Goch, Owen Glyndwr's laureate, mentions him as "Assa lwyd" (the Blessed), and invokes his protection for himself. Lewis Glyn Cothi, a fifteenth century Carmarthenshire bard, also invokes his protection for Caio, his natale solum. In another passage he exclaims," Mỳn bagl Assa!" ("By S. Asaph's baculus or pastoral staff!"); and in another he uses the expression "pryd Asa," by which the Saint's traditional handsomeness is implied.2

He is credited with having written "Ordinationes Ecclesiæ suæ, and the Life of his master Kentigerne." 3 He very probably did write the Life of his master, but it has not come down to us in its original form. It may have formed the basis of the Lives by the anonymous monk and Jocelin in the twelfth century. The following saying is attributed to him, and "would bee often in his mouth "

Quicunque verbo Dei adversantur,

Saluti hominum invident.4

He is represented in fifteenth century glass in Llandyrnog church, in the Vale of Clwyd.

THE identification of this virgin Saint presents peculiar difficulties. Apparently the Aude or Haude venerated in Léon is the same as the Jutwara of the Sherborne Calendar. The name Jutwara or Audwara, is Aed-wyry, or Aed the Virgin, but at Sherborne the Welsh name went through modification to suit English mouths.

The legend of S. Aude in the Léon and Folgoet Breviaries is the same with certain small differences as that by John of Tynemouth in Capgrave's Nova Legenda Angliae, of Jutwara.

1 Gweithiau Iolo Goch, ed. Ashton, pp. 355, 533 (Oswestry, 1896).

2 Gwaith Lewis Glyn Cothi, pp. 311, 371, 533 (Oxford, 1837). "Bagl Asaf"

also occurs in a eulogy of Bp. Wm. Hughes (1573-1601) by Wm. Lleyn.

3

4

"

Bp. Godwin, Catalogue of Bishops of England, London, 1615, p. 544.

Bale out of Capgraue” (Ibid., ad loc.). The apothegm is quoted by Bp. Richard Davies at the end of his Epistle to the Welsh, prefixed to the Welsh New Testament of 1567. It has been put into Welsh thus by some one

Y neb a ludd ddysgu crefydd,

Trwy genfigen etyl rybudd.

5 The name is from the Welsh Aidd, zeal, warmth, ardour, cognate to the Irish aed, ead, and the Gaelic eud.

It will be advisable to tell the story as given by the latter, noting the differences, and then to point out some curious coincidences which link it on to that of Paulus Aurelianus, or Paul of Léon. Jutwara, born of noble parents, lost her mother, and her father married again. She had a brother named Bana and three sisters, Eadwara, Wilgitha, and Sativola. All these sisters were Saints.

Jutwara grew pale as wax, and her step-mother asked her the cause. She replied that she was suffering from pains in her chest. The stepmother advised the application of a cream-cheese; and then told Bana a scandalous story affecting his sister; "atque in argumentum fidei interulam puellae a pectore ejus extrahere suadit: dicens eam profluente de mamillis lacte madidam fore."

The young man rushed to find his sister, and meeting her as she was returning from church, charged her with incontinence. She was staggered at this accusation. Interulam ejus, ut doctus fuerat, extraxit: quam madidam inveniens "-in a blind fury, he drew his sword and cut off her head. Not only did a fountain spring up on the spot, but a great oak grew there as well. After many years the tree was overthrown by a gale, and fell against a house that was near, so that the branches interfered with exit and entry. The owner of the house and his boy set to work to hack the boughs away, when the stump, relieved of the burden, righted itself, and carried up the lad who was clinging to a branch uncut off.

According to the Léon version of the story, of which however we have only Albert le Grand's arrangement, the name of the father was Galonus, presumably a settler from Britain, living at Trémaouezan, near Landerneau, in Léon. He had a son Gurguy, and a daughter Aude. Gurguy went to the court of Childebert; and on his return found that his father had married again, a lady of good family whom he had met in Britain. The step-mother poisoned his mind against his sister, told him she had been incontinent, and he rushed to find her, at a well washing clothes. He cut off her head, and found her bosom stuffed out with milk-curds, which she had purposed giving to the poor. She took up her head, walked to the hall, put on her head again, reproached her brother, and forthwith died.