speaking of them says, They ransom themselves by that part of the body, for which they are chiefly sought after.' And Juvenal says, 'Qui se

Eunuchum ipse facit, cupiens evadere damno
Testiculi.'

And Saint Bernard,

Prodit enim Castor proprio de corpore velox

Reddere, quas sequitur hostis avarus opes.'

Thus, therefore, in order to preserve his skin, which is sought af ter in the west, and the medicinal part of his body, which is coveted in the east, although he cannot save himself entirely, yet by a wonderful instinct and sagacity he endeavours to avoid the stratagems of his pursuers. The beavers have broad short tails, thick like the palm of a hand, which they use as a rudder in swimming; and although the rest of their body is hairy, this part, like that of seals, is without hair and smooth: upon which account, in Ger many and the arctic regions, where beavers abound, great and religious persons in times of fasting eat the tails of this fish-like animal, as having both the taste and colour of fish." p. 49——51.

The annotations to Chap. IV. contain a particular account of the Cistercian Abbey of Stratflur, or Strata Florida, founded in 1164, by Rhys, Prince of South Wales, within a few miles of the source of the river Teivi. Of this Abbey, which was made the depositary of the national records, and in which many Welsh princes and nobles were interred, there only remains one archway, of rich, but singular construction and sculpture. The Church at Llandewi Brevi, now woefully dilapidated, was built on the spot where St. David preached against the Pelagian heresy, and "where the earth on which he stood raised itself under him till it became a hill, from whence his voice like a trumpet was clearly heard and understood by all, both near and afar off!" In Chap. VI. we meet with a pleasant remark by Archbishop Baldwin, who in answer to an observation, that the nightingale was never heard in this country, replied with a significant smile, "The nightingale followed wise counsel, and never came into Wales; but we unwise counsel, who have penetrated and gone through it." Chap. VII. and its annotations are chiefly taken up with an account of the Isle of Mona, or Anglesey: in Chap. VIII. are some particulars of Merlin Ambrosius, and of the singularly insulated rocky height, called Dinas Emrys, near Beddgelert, where Merlin uttered his prophecies, and Vortigern is traditionally said to have built a castle after his overthrow by the Saxons. In Chap. IX. is a description of the mountains of Eryri, or Snowdon, in the high part of which, says Giraldus, are two Lakes worthy of notice; the one having "a floating island in it," and the other "noted for a singular miracle: it contains three sorts of fish; eels,

trout, and perch, all of which have only one eye, the left being wanting!" But "if the curious reader," he continues, "should demand of me the explanation of so extraordinary a circumstance, I cannot presume to satisfy him."-Sir Ri chard mentions two lakes bearing the name of Llyn y Dywarchen, or the Lake of the Sod; the first on the left of the road leading from Beddgelert to Caernarvon, and which still exhibits the peculiarity of a floating island;' the other on the heights between Beddgelert and Festiniog, and supposed by Sir R. to be that alluded to by Giraldus. Mr. Pennant," he remarks, "but I know not from what authority, fixes the other Lake at Llyn y Cwn, or the Dog's Pool, which according to Mr. Williams is the highest lake among these mountains." Surely Pennant was not credulous enough to believe the tale of these three kinds of one-eyed monsters existing in the same waters! The annotations to Chap. X. include some curious particulars of Deganwy Castle, Conway or Conwy, Ruthlan, St. Asaph, and Basinwerk; together with historical notices of the three military expeditions of Henry the Second into Wales, in 1157, 1162, and 1165. In Sir Richard's notes to Chap. XI. is a full description of the Gwyniad, a 'white and insipid fish,' not unlike a herring in shape and size, now hardly to be met with in any part of the Principality but the Lake of Bala. In Chap. XII. under Powys, Giraldus says, "In this third district of Wales, there are most excellent studs put apart for breeding, and deriving their origin from some fine Spanish horses, which Richard de Belesme, Earl of Salisbury, brought into this country: on which account the horses sent from hence are remarkable for their majestic proportion, and astonishing fleetness." At Shrewsbury, the Crusaders excommunicated Owen de Cyfeilioc, who ruled in Powys, "because he alone, amongst the Welsh Princes, did not come to meet the Archbishop with his people." This Prince was a man of a warlike and independent spirit, of a more fluid speech than any of his contemporaries, and conspicuous for the good management of his territory. He also cultivated the milder arts of Poetry, and was much distinguished by his convivial hospitality. "The poems ascribed to him," Sir Richard remarks, "possess great spirit, and prove that he was, as Giraldus terms him, linguæ dicacis, in its best sense. His poem of the Hirlas, (or Drinking Horn) which is an address to his cup-bearer, after the celebrated battle fought at Maelor, A. D. 1165, against King Henry the Second, is on a princely subject, and has been treated by him in a princely manner. Like Baldwin, he also made the tour of Wales, not indeed to preach the crusade, but to enjoy the festive conviviality of the British chieftains;

and he has recorded this journey in another poem," called the Circuits through Wales. Spirited translations of both these poems are given by Sir Richard; that of the Hirlas is avowed to be from the pen of his friend R. Fenton, Esq. of Fishguard, in Pembrokeshire.

"From Shrewsbury, says Giraldus, "in the opening of the thirteenth Chapter, "we continued our journey towards Wenlock, by a narrow and rugged way, called Ill-street, where in our time, a Jew travelling with the Archdeacon of the place, whose name was Sin (Péché), and the Dean, whose name was Devil (De ville), towards Shrewsbury, hearing the Archdeacon say, that his archdeaconry began at a place called Ill-street, and extended as far as Mal-pas, towards Chester, pleasantly told them, "It would be a miracle, if his fate brought him safe out of a country, whose Archdeacon was Sin, whose Dean the Devil; the entrance to his archdeaconry Ill-street, and its exit Bad-pass." p. 186.

The Crusaders having returned to Hereford, Giraldus concludes his Itinerary with a description of Archbishop Baldwin;' and informs us that, " During this long and laudable legation, about three thousand, men, well skilled in the use of arrows and lances, and versed in military matters, were signed with the Cross." From the annotations we learn, that Baldwin was a native of Exeter in Devonshire, and though descended from a low family, obtained the Archiepiscopal See of Canterbury through his abilities, and early attention to sacred and profane literature: he died in the Holy Land, in 1190.

The Description of Wales' is like the Itinerary, divided into two Books; the first containing eighteen, and the second ten Chapters. The former are principally confined to the face and divisions of the country, and to the excellencies in the character, manners, and custom of the Welsh people; the latter to "those particulars in which they seem to transgress the line of virtue and commendation," and to the best mode of overpowering them, and keeping them in subjection when conquered. The interesting nature of the following extracts must be our apology for their copiousness.

"This nation is light and active, hardy rather than ftrong, and generally bred up to the ufe of arms; for not only the nobles, but all the people are trained to war, and when the trumpet founds the alarm, the hufbandman rufhes as eagerly from his plough as the courtier from his court: for here it is not found that, as in other places,

Agricolis labor actus in orbem,'

returns; for in the months of March and April only the foil is ploughed for oats, and twice in the fummer, and once in the winter for wheat. Almoft all the people live upon the produce of

their herds, with oats, milk, cheefe, and butter; eating flesh in larger proportions than bread: they pay no attention to commerce, fhipping, or manufactures, and fuffer no interruption but by martial exercifes: they anxioufly ftudy the defence of their country and their liberty; for thefe they fight, for these they undergo hard hips, and for thefe willingly facrifice their lives: they efteem it a difgrace to die in bed, an honour to die in the field of battle, ufing the poets expreffion,

• Procul hinc avertite pacem Nobilitas cum pace perit.'

Nobility perishes in time of peace, nor is it wonderful if it dege nerates, for the ancestors of thefe men, the Encada, rushed to arms in the caufe of liberty. It is remarkable that these people though unarmed, dares [dare] attack an armed foe; the infantry defy the cavalry, and by their activity and courage generally prove victors.

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They make use of light arms, which do not impede their agility; fmall breaft-plates, bundles of arrows, and long lances, helmets and fhields, and very rarely, greaves plated with iron: the higher clafs go to battle mounted on fwift and generous steeds which their country produces; but the greater part of the people fight on foot to a difadvantage, on account of the marshy nature of the foil. The horfemen, as their fituation or occafion require, willingly ferve as infantry in attacking or retreating; and they either walk barefooted, or make ufe of high fhoes, roughly con ftructed with untanned leather. In time of peace the young men by penetrating the deep receffes of the woods and climbing the tops of mountains, learn by nightly practice to endure the fatigue by day; and as they meditate on war during peace, they acquire the art of fighting by accuftoming them felves to the use of the lance, and by inuring themfelves to hard exercife.

"Not addicted to gluttony nor drunkennefs, this people who incur no expence in food or drefs, and whofe minds are always bent upon the defence of their country, and on the means of plunder, are wholly employed in the care of their horfes and furniture. Accuftomed to faft from morning till evening, and trufting to the care of Providence, they dedicate the whole day to bufinefs, and in the evening partake of a moderate meal; and even if they have none, or only a very fcanty one, they patiently. wait till the next evening; and neither deterred by cold nor hunger, they employ the dark and stormy nights in watching the hostile motions of their enemies.

"No one of this nation ever begs, for the houses of all are common to all; and they consider liberality and hospitality amongst the first virtues; so much does hospitality here rejoice in communication, that it is neither offered nor requested by travellers, who on entering any house, only deliver up their arms. When water is offered to them, if they suffer their feet to be washed they are received as guests; for the offer of water to wash the feet, is with this nation an hospitable invitation: but if they

refuse the proffered service, they only wish for morning refreshment, and not lodging. The young men move about in troops and families, under the direction of a chosen leader; attached only to arms and ease, and ever ready to ftand forth in defence of their country, they have free admittance into every house as if it were their own.

"Those who arrive in the morning are entertained till evening by the conversation of young women, and the music of the harp; for each house has its young women and harps alloted to this pur pose. Two circumstances here deserve notice: that as no nation labours more under the vice of jealousy than the Irish, so none is more free from it than the Welsh; and in each family the art of playing on the harp is held preferable to any other learning. In the evening, when no more guests are expected, the meal is prepared according to the number and dignity of the persons assembled, and according to the wealth of the family who entertains; the kitchen does not supply many difhes, nor high seasoned incitements to eating: the house is not adorned with tables, cloths, and napkins; they study nature more than splendour; for which reason, they place all the dishes together upon mats, with large platters or trenchers full of sweet herbs; they also make use of a thin and broad cake of bread baked every day, which in old writ ings was called lagana*; and they sometimes add chopped meat with broth. Such tables were formerly used by the noble youth, from whom this nation boasts its descent, and whose manners it still imitates, according to the words of the poet;

Heu! mensas consumimus, inquit Julus.'

"While the family is engaged in waiting on the guests, the host and hostess stand up, paying unremitting attention to every thing, and take no food till all the company are satisfied; that in case of any deficiency, it may fall upon them. A bed made of rushes, and covered with a coarse kind of cloth manufactured in the country, called brychant, is then placed along the side of the room, and they all in common lie down to sleep; nor is their dress at night different from that by day, for at all seasons they defend themselves from the cold only by a thin cloak and waistcoat; the fire continues to burn by night as well as by day, at their feet, and they receive much comfort from the natural heat of the per

* Bread, called lagana, was I suppose the sort of household bread or thin cake baked on an iron plate, called a griddle (gradell), still common in Carmarthenshire, and called bara llech and bara llechan, or griddle bread, from being so baked. Owen. Laganum, a fritter or pancake, baranyied, Lhuyd Archaiology." "Brychan, in Lhuyd's Archaiology and Cornish Grammar, is spelt brycean and interpreted a blanket. In Bullet's Celtic Dic tionary I also find this word brychan thus explained, and corresponding with the sense in which Giraldus has used it, via "Natte de jonc où de paille, ce sur quoi l'on se couche; drap rude sur lequel couchent les gallois, couverture de lit," &c.