tion only two hundred. To this tragical deed succeeded the destruction of the famous monastery of Bangor itself, of which, although supposed to be the largest in Wales, not the least vestige is now to be seen. However, this monstrous barbarity on the part of the Saxons did not pass entirely without its reward; for "the Welsh princes," as Mr. Hughes observes, "roused at the devastation, committed by Ethelfrith, combined their forces, and routed him with great slaughter, so that he did not long remain without chastisement for his ambition and cruelty.". A long state of warfare between the Welsh and Saxons seems to have been consequent on this event, and to have united with other causes, already adverted to, in preventing the former from assisting either St. Augustine or his associates in their endeavours to convert the Saxons from their idolatry. This circumstance, added to the continual contentions of the Saxons amongst themselves, contributed to render the progress of Christianity amongst them extremely tardy, notwithstanding the ac-. knowleged zeal and indefatigable perseverance of the missionaries, who followed St. Augustine in the exercise of his holy functions.. Mr. Hughes appears to have particularized with much accuracy, considering the necessary obscurity of the subject, the gradual diffusion of the divine light amongst the Anglo-Saxons; but want' of room renders it impossible to transfer his statement to these pages. The remainder of the work, from which one extract only can be made, is occupied chiefly in investigating the introduction of Christianity amongst the Picts and Scots, and with a view of the state of the Church in the eighth century. It appears that the spirit of independence, evinced in the opposition of the Welsh prelates to the attempted innovations of Angustine, had not lost much, if any, of its force about two centuries afterwards. One of the principal points, on which St. Augustine insisted, was an alteration of the time as to the observance of Easter, and with respect to which, as appears from the following extract, the Welsh still adhered to their ancient usage about the middle of the ninth century. "The Culdees were, in the following age, persuaded, to comply with the use of the Roman computation, respecting the time of observing Easter: but they still refused to yield absolute submission to the Roman see. Adomnan, their countryman and associate, first induced the Irish to concede the point; and soon after Naitan, king of the Picts, by his regal authority, commanded Easter to be observed, throughout his dominions, according to the Roman cycle of 19 years; instead of the cycle of 84 years, which had been the former custom. At the same time the Roman tonsure was enjoined: that is, all priests and monks were obliged to be shorn crown-wise, after the manner of the Roman clergy. The monks, also, of the island of Iona, (by the persuasion of Egbert, an English priest, that had been bred in Ireland), in the year of our Lord 716, forsook their usual custom, as to the feast of Easter, and the clerical tonsure, by now conforming to the Roman rite; about eighty years after the departure of bishop Aidan, on his mission to Northumberland. The Britons, in the time of Bede, still retained their old usage, until Elbodus, who died about A. D. 800, brought in the Roman custom. But, howsoever, says Archbishop Usher, North Wales did, it is very probable that West Wales (which of all other parts was most eagerly bent against the traditions of the Roman church) stood out yet longer. For we find, in the Greek life of St. Chrysostom, that certain clergymen, who dwelt in the isles of the ocean, repaired from the utmost borders of the habitable world to Constantinople, in the days of Methodius (who was Patriarch there, from the year 842 to 847), to enquire of certain ecclesiastical traditions, and the perfect and exact computation of Easter. It is inferred from hence, that as there can be no doubt that the British isles are referred to, that the disputes, respecting Easter were not yet laid to rest; and that our Britons, not being satisfied with the determination of the Pope of Rome, resorted to the decision of the bishop of Constantinople." -P. 318. The volume concludes with an Appendix, in which are collected some interesting particulars relating to the "Antiquities of St. Alban's, Glastonbury, Caerleon, Lantwit Major, the Cornish Cathedral, Whithern in Galloway, controversy respecting Easter, splendour of the Saxon Churches, the last days of Bede, the Welsh and British languages," and other particulars. But the time is arrived, when we must part with Mr. Hughes, whose work has already occupied more space than can generally be allotted to a single publication. But its national character, and the valuable information with respect to Wales, which the author has brought within one focus, sufficiently justify this preference, and may be even allowed to atone for that want of originality, which is obvious throughout the work. In this point of view, however, the second volume is evidently superior to the first: and both may, finally, be recommended to the lovers of our national lore, as forming a judicious and interesting compilation of Ancient British history, both civil and ecclesiastical. AWEN CYMRU. A'th rodd yw athrwydd Awen.—EDM. PRYS. PENNILLION. LXXXIX. LLE bo cariad y canmolir XC. E haera llawer dyn yn ddiball, XCI. Yr afanc hyll, ar ol wylofain, Y MILWR MARW. FE GWSG! awr marwol boen, a balchder bèl, IEUAN DDU O LAN TAWE. ENGLISH POETRY. TRANSLATIONS OF THE PENNILLION. LXXXIX. WHERE there's love, 'tis ten to one, XC. Many boast, and without end, How great the love they bear their friend, 'Tis but at last to serve themselves. XCI. The crocodile's false plaintive art Hath slain the wretch, whose corse you see; Thus man lures man, with icy heart, To some sad cruel destiny.. DIAL MADOG*. BY S. R. JACKSON. INTRODUCTION. LAND of the bard and warrior! land, Oh! whither is that spirit, fled, Which music breath'd, and love inspir'd, The spirit of the mighty dead, |