No More Learning

this province requires further elucidation, from its numerous records yet
^9 existing.
This remarkable division of Britain, now for many ages past united to England, had been called " Britannia Secunda," under Roman rule. For- merly, it had been governed by its own rulers. When the Anglo-Saxons occupied most other parts of Britain, and had given different names to kingdoms founded by them, many people, retaining the name of Britons, fled into Wales, so that they might not dwell with the idolatrous Anglo-Saxons. In Wales, they lived under the rule of petty kings. Aftenvards, it is said, to have been named Cambria, or even, as many think, this had been its original denomination. Itisstillpoeticallyknownbythislattername. Amongthe people of Armoric Gaul and those Britons very friendly relations existed. The Armoric district was even called Britain, by the Gauls ; whilst the other Britain or Cambria had been designated Gualla and then Wallia. This was supposed to have been derived from the name of Gaul. 3° Such derivation appears more probable, than one offered by an old English chronicler, that Wales took its appellation from a Princess, named Walia. 3^
AftergivinganaccountofSt. David'svariousreligiousfoundations,the Utrecht MS. relates, that he restored sight to a King Ertig,^^ who was a relation of his own. 33 Having established the cenobitical rule, in houses of his appointment, he prepared for a return to the place, whence he had set out, namely, Menevia, and there Bishop Duisdianus^* lived. He is also called Gweslan, and he was nearly related to St. David. 35 Here, while con- versing together on pious topics and in a friendly manner, they proposed re-
:
But an
said in their
" one in a hundred Scarcely
Angel
chap. i. , p. i8, chap, ii. , p. 21. There we
maining.
shall enjoy Heavenly rewards, in the place where you purpose serving God. But near this, there is another spot," showing Rossina valley,3^ " and of those
'*
Manual of British and Irish History," illustrated with Maps, Engravings, and Statistical, Chronological and Genealogical Tables,
work, the Rev. Thomas Flanagan's
autres qui chercherent une patrie dedans leur
propre patrie, se refugierent es pays appellez depuis et maintenent encor par les Anglois
Walla, ou Galles, & Coniwal. Appella- tions derivees du mot Welsh, ou Walsh, c'est k dire estranger & d'autre nation, entre les Germains. Car quant a ceux qui les ont voulu tirer des Gaulois, comme Bucanan, ou d'une Princesse appellee Walia, comme GeofroydeMonmouhh,il semblequeleurs conjectures sont foibles, & sans aucun fon- dement. "
3^ He is " cui nomen Pro-
" Some maintain that the inhabitants of Wales are not ancient Britons but Picts. Their principal reasons are, that the Welsh have not retained the old name Silures and Ordovices ; that the genealogies of their principal families almost invariably lead back to the Pictish kingdom of Strathclyde, or
;
language of the Picts, if we may judge from
Welsh. These
themselves conclusive, and they take it for granted that the Picts were a different race from the ancient Britons, a position by no means substantiated, and generally denied. " See ibid. , p. 24, note.
*9 The Welsh language affords upwards of a thousand, we will venture to say two thousand manuscripts of very considerable antiquity. See " The Mgvyrian Archiaology of Wales," vol. i. Preface.
3° See "Acta Sanctorum," tomus i. ,
Martii i. Vita S. Davidis. Commentarius
Praevius, sect, i. , num. i. , p. 38.
3' Du Chesne, in his " Histoire Generale
read
the Valley of the Clyde
one or two words that remain, was decidedly
reasons, however,
are not in
33 HereRicemarc "Duo interposes :
and that the
called, Ergin
prius, by Giraldus. Lect. iii. Ricemarc
d'Angleterre, D'Ecosse, et DTrlande," divina providentia fidelium animarum the- Livre v. , p. 263, after giving an account of sauros elegit. " Lect. iii.
the dispersion into Armorica, adds : "Les 37 See "Acta Sanctorum," tomus i. ,
hearing :
has it,
''
"
Pepiau regem Erging. "
quo- que sancti Boducat et Maitrun in provincia
Celgueli dederunt sibi manus. "
34 QJraldus writes
:
" Erat autem codem
tempore ibidem episcopus avunculus ejus, vir venerabilis, cui nomen Gistlianus. " In another account, we have, " Giustilianus fratruelis ejus. "
3S See Rt. Rev. Patrick F. Moran's
"Early Irish Missions," No. i. , p. 21.
3* Ricemarc adds: "Quern vulgari no-
mine Hoduant Britones vocitant. " Giraldus
adds:
"
ubi sacrum hodie cimiterium extat,
longe religioni et sanctas congregation! com- petentior. Ex hoc nempe maximos sibi
[March i.
March i. ] LIVES OF THE IRISH SAINTS.
who shall be buried in its cemetery, scarcely one shall suffer the pains of hell, provided they fall not from the faith. "37
In a short time, the celebrity of St. David, as a master of the spiritual life, spread abroad, throughout his own country, and in more distant lands. Soon,manydisciplesbegantocollectaroundhim. Amongthese,wefind the Irish Saint Moedoc or Aidan, afterwards bishop of Ferns,3S gj_ Eiiud,39 who is called, also, Teilo,4° Theliaus, Teilaus, Teilanus or Teleanus, together withIsmael. Regardingthislatter,littleappearstobeknown; but,accord- ing to some accounts, Ismael is represented as the immediate successor of St. David. IsmaelisalsosaidtohavebeenadiscipleofDubricius,andto havebeenconsecratedbyTeilo. Whilethesethreesaints,withotherfellow- disciples, were one day in company, an Angel directed their course towards a place, where a fire was kindled. From this spot a column of smoke ascended. It seemed, not only to cover all the land of Britain, but it even enveloped the whole Island of Hibernia. We are told, that a certain in- habitant, named Boia,t' living in that part of Wales, trembled when he witnessed this sign. He felt so very much depressed in mind, that he spent the whole day in grief and fasting. When his wife asked the cause for his
: extraordinarydepressionofcountenanceandspirits,Boiarepliedtoher "I
have seen a smoke arising from Rossina valley, covering, as it were, the wholeland,andIfearthemysteryitconceals. Fromthisomen,Iundoubt- ingly anticipate, that he, who hath lighted such a fire, must excel all other
Martii i. Vita S. Davidis, cap. ii. , sect. 5,
p. 42.
2^ His Life will be found, at the 31st of
Jacitary.
•'9 According to some writers, this saint
immediately succeeded St. David, as bishop of Menevia. But, Giraldus Cambrensis tells us, that a Cenaucus or Kinocus was the immediate successor of our saint, and that
See Itinerarium Cambrise," lib. ii. , cap. i. , and Vita S. Davidis. Amongst the Charters of Donations granted by King Ido, son to Ynir Guent, as found in the Registry of Landaff, we find foremost the signatures of clergy, Teliaus Archiepiscopus ; "ille nimirum," adds Ussher, " quem Dividi sue
Menevenses, in sede vero Ladave—nsi Dubri- "
cio successisse alii tradiderunt. "Britan-
nicarum Ecclesiarum Antiquitates,"cap. v. , p. 52. As Teilo succeeded Dubricius, in
the see of Landaff, it has been conjectured, that some error must have occurred in
placing his name amongst the Archbishops of St. David's See. —Examine " The Beau-
morganshire, on the 25th of November. Here, it is said, he had been educated under St. Dubritius and St. David. As another saint, bearing this name, has not been dis- covered, Herman Greuen or the Carthusian
Martyrology records his festival probably at "
the 9th of February, In Britannia S. Teil-
lani Confessoris. " The English Martyrology does not make him a confessor, but a martyr. It says, that he fell by the hand of a noble, called Gueddan, A. D. 626. Colgan remarks, that in the beginning of the seventh century a Saint Telleus or Telleanus, an Irishman, lived. He was descended from the family of Colla Dacrioch, as appears in the Mar- tyrologium Genealogicum, cap. 12, and Vita S. Munnse, cap. 10. He had been venerated at the church of Tegh-telle, in Westmeath, on the 25th of June, as would appear from the Martyrologies of Tallagh, Marianus O'Gorman, Maguire and Donegal. But, until the Acts of this Telleus or Teilo, mentioned in the text, came into Colgan's hands, or some valid source of evidence be- came available, our Irish hagiologist would not pronounce for their identity or distinc- tion. See "Acta Sanctomm Hiberniae," i. Martii. Vita S. Davidis, n. 16, pp. 431, 432.
after him came Eliud Teliau or Teilanus. "
ties of England and Wales," &c. South Wales. By Thomas Rees, F. S. A. Vol. xviii. , p. 847. Yet, his name, Eliud or Teilaus, is given as third in succession from St. David, in a list of Menevian
't" Teilo is said to have been, not a
but a fellow-disciple, with St. David. In the Utrecht MS. , the names of saints, men- tioned in the text, are not given.
'""Baia vocatus Scottus," says Rice- marc. HewasprobablyaDruidicalchief,
bishops, drawn up by Giraldus ; while, in another
disciple,
list, prepared by Godwin, on the authority of an ancient document, belonging to St. David's church, Eliud is represented as the second and Theliaus as the third bishop, suc-
our saint. See
Hence, to me, it does not seem clear, that Eliud was identical with Teilo. This latter, also known as Teilaus or Teleanus, was venerated, we are told, at Landaff, in Gla-
and he had - fortress in the strong
ceeding
ibid. , pp. 845, 846.
neigh- bourhood. See Rev. John Adams' " Chro-
nicles of Cornish Saints," V. S. David.
*^ The place where St. David and his
monks then lived is designated, "CoUegii
LIVES OF THE IRISH SAINTS. [March i.
inhabitants of this land in power and glory. " His wife, who participated in these prejudices of her husband, advised the latter to gather a number of his followers and massacre those, who had lighted the fire. Having prepared to obey these her instructions, six of his followers were seized with fever on the way. The rest of these retainers, finding their object could not be accom- plished, returned, only to hear from Boia's wife, that their cattle had perished during their absence. On learning this news, they said one to another,
" Let us go back, and on bended knees entreat God's servants to remove theirbanfromourselvesandfromourcattle. " Thistheydidinallhumility, confessing their fault and shedding an abundance of tears, whilst they said : " May the land in which you live belong to you for ever. " St. David had compassion on them, and he affectionately told them, their animals should againcometolife; and,ashehadpromised,soithappened.
By other improper means, we are informed, Boia's wife contrived to render this place of habitations^ distasteful to the monks, and they proposed that St. David should abandon it. But their said "
holy superior : As, through many tribulations, persecutions and continuous wars against seven nations, whose destruction God had ordered, his Israelites came to the Land
of Promise ; so, at the present time, those, who desire rest in a heavenly country, must be exposed to many adversities, and yet not fail, but valiantly resist every effort of the enemy, through God's assistance. Be you, there-
fore, faithful, nor let the enemy rejoice at your flight. For we must remain, andBoia,withhiswife,shallyieldtous. " Withsuchwords,hefortifiedthe minds of his disciples, and rendered them inflexible in their purpose. The very next day, Boia's wife lapsed into insanity, nor did she ever recover from it. ss Boia himself soon perished, receiving an unexpected stroke from the hands of an enemy ; a fire or lightning sent from heaven burned his dwell- ing ; and, in these visible judgments, the power of God was terribly mani- fested. -**
CHAPTER IV.
ST. DAVID FOUNDS HIS MONASTERY—RULES THERE ESTABLISHED FOR HIS MONKS— THEIR OBSERVANCES AND AUSTERE PRACTICES—PERSONAL EXAMPLE OF OUR SAINT —HIS PREACHING AND PERFECT PIETY—MANY ILLUSTRIOUS PERSONS ARE AT- TACHED TO ST. DAVID'S RULE OF OBSERVANCE—HIS jpRACLES—VARIOUS HOLY IRISHMEN BECOME HIS DISCIPLES
WITH A SPECIAL VENERATION.
Through Divine agency, his adversaries having been removed, St. David founded a very celebrated monastery, on that identical spot, pointed out by the Angel. He then commenced, by setting his house in order. He decreed, whatever his brethren might there acquire, by daily labour, should be appropriated for their common support. This holy man recognised the fact, proved by experience, that idleness is the source and origin of most
p. 43.
*3 The Utrecht MS. adds, to this account
Poenitentia," in the Utrecht MS. And to this, the editor has appended the following
" Albertus le Grand in Vita S. Seztii
note
eremetorium hujus Sancii Britannis ait vocari I'eneti Sant Sezni : et alibi insinuat pro pcenitentiali /^a«<r vocem accepi, id est, loco pxnitentia cxercenda dcstinato ; fortassis hie qiioque —rectitis Penetia, sai Poenitentialia lege- retur. " Vita S. Davidis, cap. ii. , n. (e),
of Boia's wife
vigna (in cujus martyrii sede fons sanitatura i^edditor emanavit). "
:
:
"occisa innocenti prius
—IRELAND HAS ALWAYS REGARDED ST.
DAVID
** See Colgan's " Acta Sanctorum Iliber- nix," i. Martii. Vita S. Davidis, sects, x. , xi. , p. 426.
pri-
March i. ] LIVES OF THE IRISH SAINTS. 23
vices. Therefore, did he require the monks to labour hard, each day ; for,
he knew, that were they to rest entirely, a spirit of sloth or luxury must per- verttheirminds. Heconstantlysetbeforethemanecessityforlabouringin earnest, so that the devil might never find them idle. They must reject all presents and despise riches. Nor would he allow a yoke of oxen to plough their land; this work of tillage should be performed alone by manual labour. During their hours for toil, or when leaving off work for the day, he would not have a single unnecessary word or idle conversation amongst his disciples, who were then required to engage in prayer or holy meditation. When their hours for agricultural work had elapsed, these monks were enjoined to return to their monastery, where their remaining time until evening came was devoted to reading, writing and prayer. . When evening came the sound of a bell was heard. Then each monk left his studies, and went in silence to the common place for assembling. At the very first stroke of this bell, when heard, each monk was obliged to rise instantly, nor dare he finish a single letter he had been writing : he must even leave it partially formed. When they had chaunted the Divine Office and hymns, with great reverence, in the church, his monks, afterwards, on bended knees, made an examination of conscience, with much interior devotion, and often accom-
panied with penitential tears.
When these holy religious took food in a common refectory, it was
through matter of necessity, and not to please the palate. Their rule required greatabstemiousness. Theywereobligedtoliveonbread,vegetablesand salt. They regarded any more generous food with aversion. But, in the •case of infirm, aged, or over-fatigued monks, better fare was sometimes very wisely allowed.
Having given thanks to God after meals, the monks entered church in their usual manner. There, during three hours, they were accustomed to kneel, to pray, and to meditate. Whilst praying in church, they were for- biddentoyawn,tocough,ortospit\ thesebeingregardedasimproprieties, quite unbecoming the sacred place, and occasion, for which they had assembled.
When all their daily exercises had ended, they prepared for nightly re- pose. That this was of brief duration would appear, from an account, how
they arose at cock-crow, again to engage in prayer and genuflexion. They were obliged to keep vigil, until the dawn of morning. They were clad, like- wise, in very coarse habits, chiefly formed from the skins of beasts.
His monks were accustomed to reveal their secret thoughts to their holy superior, and in the performance of most trivial things, they wished to secure his permission. Their monastic property was common to all, so that none of the brethren could say, "this is mine," or, "that is yours. " Whoever in- fringed on the letter or spirit "of this rule was subjected to a severe penance. They never failed in obedience to their superior's orders. Their single- mindedness was admirable, and their perseverance in action was a mark of their religious vocation. Whatever candidate for admission to this community presented himself, withdrawing from worldly engagements, was first required lo remain ten days before the door of the monastery. There he only heard reproachful and discouraging words addressed to him. If he had patience to bear such an ordeal for ten days, the postulant was received. Then he first served under a senior, appointed to this office for a time. The candi- date was trained to many naturally distasteful practices, until humility made him fitted for full companionship with his brethren. Nothing superfluous could belong to any one of those monks, who thus voluntarily accepted a life of true poverty. Any person, who really desired to follow this community's rule^ was received, divested of all worldly goods, as if rescued from a ship-
24 LIVES OF THE IRISH SAINTS. [March i.
wreck, with the loss of every article of his property. Nor would the holy superior, St. David, receive the smallest donation from a postulant, as a con- tributionforthecommonsupportoftheirmonastery. Suchwastheperfect spirit of abnegation, required by this most rigorous and ascetic rule.
Among all his spiritual children, St. David was most distinguished for his daily labours. He spent each day, in teaching, in reading, in prayer, and in the government of his religious family. He also took care to provide for and feed orphans, widows, with other indigent persons. His heart glowed like a furnace of Divine love, especially when he offered the Holy Sacrifice of the Lord's body and blood. He often poured forth floods of penitential tears. Engaged in meditation, he seemed to be holding conversation alone with the Angels of God. One of his penitential exercises consisted in the nightly and lengthened immersion of his body in cold water, so that he might perfectly subdue every rebellious movement of the flesh. When the rest of his monks sought a much-needed repose in their beds, the holy David alone frequently kept vigil, and offered his prayers to Almighty God, on behalf of that flock entrusted to his charge. '
St. David is said^ to have been set up as a most eminent mirror and
examplar for all. His subjects were instructed by example, not less than by
word. Although a great preacher, he was still greater in practical work. He conveyed instruction to his hearers, order to his religious, life to the desti- tute, support to the orphan, comfort to widows ; he became the father of his scholars, a rule for his monks, and a guide for secular persons. Thus, he became all things to all men, that he might gain all to Christ.
His fame then became so great, that by his meaijs, many kings and princes left the world and sought cloistral shelter. His monastery seemed thegreatcentreofreligiousattraction. Amongothers,Constantine,Kingof
Cornubia,3 now Cornwall, abandoning the early vices of his youth and all worldly pleasures, took the habit of a monk in St. David's monastery. That he might become still more devoted to the Almighty's service, he afterwards went over to Ireland,* where he is said to have passed some time, under the direction of St. Carthage,^ at Rathen, near Tullamore. ^
Among many miracles recorded of our saint, it is said, that one day,
whilst his brethren were assembled together, they complained that water was
wanting to them. Their compassionate father went to a spot adjoining, whereheheldconversewithanangel. Hereheprayedveryfeverently,ask-
ing the Almighty to supply what was necessary. Immediately a fountain of water issued from the earth. What seemed still more remarkable was a change of this water into wine, for the refreshment of St. David's monks. 7
This is related, by Giraldus, in a more diffuse and somewhat different manner. Hetellsus,themonkshaddesired,thatasufficientsupplyofclear running water should flow near the monastery, for sacramental celebration of theholymysteriesofourLord'sBody,offeredatMass. Forastreamcalled Aluni, which ran through the valley, had often become turbid and discoloured, when it had not dried up in the summer season. Then their venerable
Chapter iv. —'See Colgan's "Acta Sanctorum Hiberniae," i. Maitii. Vita S. Davidis, sects, xii. , xiii. , pp. 426, 427, John Capgrave has nearly the same account.
rum," lib. ix.
s His Life is given, at the 14th of May.
*
The Acts of St. Constantine, King, Monk and Martyr, are given by Colgan, at the nth of March, the date for his festival. See "Acta Sanctorum Hibemiae," pp. 577 to 579. See also our accouirt of him, at that date,
'See ibid. , i. Martii. Vita S. Davidis,
regarding our saint's mode of living. " Legenda Angliae. "
See
"
By Giraldus Cambrensis.
3 Ricemarc calls him "rex," and Giral- "
dus, dux Cornubia;. "
" Historia Scoto-
* See Hector
lioelius,
sect,
xv. , p. 427.
March i. ] LIVES OF THE IRISH SAINTS. 25
superior went immediately to the cemetery, where he had angeUc conferences frequently ; and, for some time he prayed devoutly to our Lord. The clear fountain, which immediately issued from that spot, served for sacramental andgeneralpurposes,eventothetimeofGiraldus. Beforehisage,popular tradition had held, that this fountain sometimes flowed with wine; and, it was a certain truth, says this writer, that milk issued from it, occasionally, so late as the twelfth century. Moreover, owing to the great merits of St. David and his monks, many other fountains of water sprung up near the same place. ^ In the Utrecht Manuscript, it is related, that a rustic, called
Tardus, said to St. David " Our life is one of excessive toil, because our
:
land lies far from the river, and we find the watering of it very laborious. "?
Wherefore, the holy David, having compassion on this peasant, drove the point of his staff into the earth. Suddenly, a clear fountain of cold water sprung up, and served to refresh the soil, during the heats of summer. •°
Whatever spiritual graces pious disciples receive, also reflect glory and honour on their holy masters. Many such worthy scholars flocked to the
schoolofSt. David; and,ourislandfurnisheditsfaircontingent,asweread in the Acts of our national saints. Aidan is repeatedly spoken of as St. David's disciple, not only in his own Life, at the 31st of January," but like- wise in David's Acts. From the former it would appear, that Aidan was already grown, when he went to study under the Bishop of Menevia. " Ussher was greatly puzzled by these authorities, some of which are quoted by him. 's He endeavours to invalidate them ; first, by suggesting that King Ainmire, with whom Aidan was left as a hostage, perhaps had been an older one bearing that name ; and, secondly, by observing, that what is said regard- ing Aidan having been with St. David, may be understood of that holy Irish- man, having studied in David's monastery after the Bishop of Menevia's death. ^4 Ussher knew very well, that Aidan flourished in the latter end of the sixth century, and during no small part of the seventh. This explanation, in Dr. Lanigan's opinion, cannot be reconciled with passages found in the Lives of our saints. We find St. David introduced several times as speaking to or concerning Aidan, when in his monastery. In the Life of St. David,'3 we read that Aidan, after returning to Ireland, had sent a person to David, for the special purpose of guarding him from an attempt to take away his life, by poisoning some bread, which had been offered to him. This he blessed, when it divided into three portions, and without any hesitation, he eat one of these fragments, that contained no poison.
We are told, that a portion of Scripture had been transcribed by Maidoc.
This was the Gospel of St. John, and he found an unfinished column, on his
return,completedbyanangel,inlettersofgold. Throughreverenceforthis Codex, it was long kept as a sealed book. Having been enclosed in a cover, ornamented with gold and silver, no human eye had been permitted to in- spect it, or to open the clasp. In the time of Giraldus, when the love and
^
Vita S. Davidis, lect. v.
9 " Ubi Braudi quoque, ubi ecclesia in
honore Sancti David, quasi per milliaria quatuor a Menevia distans, fundata dinos- citur, ad instantiam viri cujusdam, cui no- men Terdi, pulcherrimum dulcis aquas
niae," at this day.
" In the Life of St. David by Giraldus,
St, Aidan is said to have been "divinis
eruditus disciplinis," vv'hen under the tuition
fontem piis similiter supplicationibus pater
of the saintly bisliop of Menevia. "Quodam igitur die tres fidelissinii discipuli David ad ipsuni veniunt ; Aidanus scilicet, qui et Hy- bernice Maidaucus — et hodie
"
emisit. " Lect. v. For cui nomen
Terdi," the Bollandists have "Quidam rusticus, no-
; Eliud, qui
mineTardi. " VitaS. Davidis,cap. iii.
" A. D.
'° See "Acta
i. Martii. '* See "Index
Sanctorum,"
Vita S. Davidis, cap. iii. , sect. 9, p. 43.
Chronologicus, '5 See Vita S. Davidis, cap. xvii.
" See Colgan's "Acta Sanctorum Hiber-
Teliau dicitur ; et Ysmael. " '^gee"Primordia,"p. 965.
Lect. iv.
DLXVI.
26 LIVES OF THE IRISH SAINTS, [March i.
fear of God grew weak, and when the fervour of faith declined, some persons feltcuriousenoughtoexaminethisremarkablework. But,havinghadsome internal monition, which taught them to dread a perilous result, they desisted
from such rash experiment. '^
The Bollandists say, however, that in any Acts of St. David, which they
had seen, no mention had been made regarding this work, written in golden
characters, and completed by angels. Such a remark has been incidentally made, when citing the testimony of Herman Greuen's additions to Usuard's Martyrology, where the foregoing account had been given. A wood in which St. Maidoc wrought, was situated in a valley, known as Saleunach, about two miles distant from St. David's monastery. '? His course of instruction caused the disciple to emulate his master's noble example. It is said, by Giraldus, that when Maidoc built a magnificent monastery at Ferns,'^ he called his own disciples together, and proposed to them the adoption of St. David's religious rule,whichhestudiedatMenevia. Thisrecommendationwasadopted.
Another Irish disciple of St. David, called Scuthinus by Colgan and the
Bollandists, is designated by Giraldus, Swithinus, or Scolanus, who was said to have been appointed Bishop of Winton. Ricemarc calls him Scutinus \ but, he is silent regarding the episcopacy of Winton having been conferred uponhim. Thisreport,whichGiraldusgivesassuch,cannothavebeenwell founded; for, it appears referable to St. Swithun, who became bishop, and who is venerated on a different day. Speaking of that Scuthinus, who is venerated at the 2nd of January, in our Irish Calendars, Giraldus Cambrensis, in his Life of St. David, has observed, that he was otherwise called Scolanus, after his promotion to the ^ee of Winton. But, says the BoUandist editor, this seems to be St. Swithun, venerated on the 2nd of July, and who was successor of Helmstan, a. d. 936. '9
Besides the foregoing holy Irishmen, we read of St. Barr or Barrocus
havingvisitedStDavid,onreturningfromRome. Ingivingusanaccount, of St. Barrock^"" meeting St.