Welsh Journals

this not also be a further criticism-may not Dewi, like a good many Welshmen of later generations, have dwelt too exclusively on the sins of the flesh ? May there not have been some justice in the criticism of St. Gildas, that the new monasticism of the Watermen," though their monks did the work of oxen, was yet lacking in charity? May not Gildas' stern rebukes of unrighteous rulers have been a more truly pious task than even the lives of personal self-abnegation that Dewi and his followers lived in the Vale of Roses? It is significant that Gildas fled, perhaps as an exile to Brittany, while princes came, even in Dewi's life, as guests to the monastery of Mynyw. Mr. Wade Evans dwells on these facts, and there is doubtless in them an element of truth. The intense asceti- cism of St. Davids, which lasted until the close of the tenth century, may in tthe end have pro- duced some of the evils which Gildas feared. It is probable that if St. Davids had been less other-worldly, it might have exercised a more wholesome influence in the stormy politics of the Wales of pre-Norman days, but we must also remember that St. David aimed, like the old monks of Egypt, at an absolute denial of the world. For ordinary human nature such a life may be impossible. In the opinion of so great a scholar and Christian as Pascal, whose ter- centenary has lately been celebrated, such a life is the life that Christians should admire and seek to imitate. Pascal himself laid aside his scientific studies, in which he might have made high discoveries, because he preferred, like Dewi, to cultivate his soul. Indeed, the Port Royal of Pascal, in its aspirations for a life that abjured the world, bore a strong resemblance to the Mynyw of Dewi. Nor can we say that the story of Dewi him- self shows a lack of the spirit of charity. His A Study in Mediaevalism. Social and Economic Affairs of the Lordship of Glamorgan. By W. Tudor Davies. II. THE castle seems to have been the centre of activity throughout the lordship during our period. There is little wonder, however, when the number and location of these strongholds are taker into consideration. The valley of the Taff was fortified by one long line of fortresses, beginning with the Norman for- tresses at Cardiff, the tower at Whitchurch, the Bishop's castle at Llandaff, the charmingly situ- ated Castell Coch, while to the right was that fine example of the concentric plan at Caerphilly, and finally in the north the Edwardian castle of Morlais. The vale seems to have been pro- tected from the inroads of tribesmen by the frontier fortresses of Cardiff, Llantrisant and mission is a mission of love. We must admit that his gentler methods founded a religious home that offered rather a refuge from the storm that was to sweep over our civilisation, than a school of patriots and reformers. When we consider, however, what the patriots and re- formers did at Versailles, we are sometimes tempted to think that Dewi may have chosen the better path. Another point strikes us in our story. Dewi's biographer, like all persons who have a real belief in sin, thought little of respectability. He tells us of a miraculous escape that the Saint had from some of his monks who attempted to poison him. Rhygyvarch was aware that no laws of men, not even the laws of a monastery, can keep away sin. Men who believe, as many moderns do, that laws and institutions can keep away sin, prove their ignorance of human nature. It needs be, alas, that offences come, and come they will in spite of every social reform. Another fact that impresses us in our author is his absolute belief in a future life, and in the nearness of earth to heaven. In that belief we must read his stories of miracles. It is signifi- cant that one who believed so intensely in a future life could yet cherish an intense national patriotism, which few of our modern nationalists display. For the rest Rhygyvarch held the faith of the early Middle Ages. The later mediaeval cult of the Blessed Virgin finds no place in his pages, and the new monastic system which had trained Laufranc and Anselm makes no appeal to him. He stands on the ancient paths. And yet few can read him, amid the shame and disillusion- ment of our age, and not feel that he stands for a civilisation far purer than that which our age of materialism can show. Neath. Forming a second lin of defence were the castles of Sully, built by Sir Reginald of Sully, Fonmon by Sir John St. John, Penmark by Gilbert de Umfraville, East Orchard by Sir Roger Berkerolles, St. George's by Sir John Le Fleming, Peterston by Sir Peter le Sore, Talevan by Richard Syward, St. Donats by Sir William Stradling, Llanblethian by Sir Robert St. Quin- tin, Coyty by Sir Payn de Turberville, Ogmore by Sir William de Londres and Neath by Sir Richard de Granville. Glamorgan has truly been called the county of castles and the vale of Glamorgan, where the "wines were celebrated, the wives were honoured and the walls white," the valley of strongholds, having no less than 24 castles 'and castellets. Dinas Powis Castle was built by St. Milo de Regny, Wrinston Fort by the Raleigh family; Wenvoe, Barry, St. Fagans were forti- fied by Sir Peter de Vele. The guardianship of Cowbridge. Newcastle and Kenfig was the special function of the lords of Cardiff, and the Norris family looked after Llandough and Penlline and