riculum. It was probably the learning of the Later Empire, i.e., the age that the writings of St. Augustine of Hippo, and St. John Chrysostom of Constantinople, have made so familiar to us, and which Dean Farrar has lately so picturesquely described in his novel, Gathering Clouds. It was the decaying culture of the Old World of Athens, Alexandria and Rome, mingled with Christian elements. In the age of Augustine of Hippo and Ambrose of Milan, and in the later age of Justinian, the old culture of what used to be called "classical times" was mingled with the beginning of the Middle Ages. But this was not all, else Llaniltyd Fawr would be a rude provincial replica of Milan or Ravenna. But its interest to Englishmen is something more. Here there may be-I hardly venture to say there is a record of the Druidic lore, the mystic symbolism of the ancient Druids and Bards of Britain. This symbolism and philosophy probably formed a part of the training of the old Cornu-British bishops and missionaries. They were Christians and civilised men (in the sense in which the Later Empire understood civilisation); but they were Britons also, and the memory of what was harmless, pure, and philosophical in the teachings of the Druids was probably theirs. The buildings, the ornaments of the menhirs, the traditions of the place, all support this view, Thus the curriculum probably was: (1) the Holy Scripture and theology; (2) some of the classic lore of Rome; (3) the Druidic traditions and philosophy, or such of it as could be reconciled with Christianity.

Thus, I think, we can answer our queries:--

1. The upper class Britons of the Romano-British epoch were educated at Llantwit Fawr.

2. Their curriculum was partly theology and partly Druidic philosophy.

3. The period in which they lived was mainly the sixth century, when Llantwit was one of the greatest centres of learning in Western Europe.

The question, however, which is most interesting to our Association is, "What archæological remains exist of this oldest British university? Is it a mere record of the past derived from Welsh or Latin books, not above the

destructive criticism of the age?" No. The witness of the monuments for Llantwit is almost stronger and more striking than that of the mediaval records, for Llantwit contains one of the most wonderful groups of British monu-. ments from the age of, it may be Theodosius II, or even earlier, to that of Victoria in Great Britain. It is an almost complete record of British archæological remains for the last thousand years; a museum of edifices or monuments in situ. I do not say that the monuments are quite as ancient as those one meets at every corner in Rome, and their finish and beauty is of course inferior; but the general mingling of the ages quite reminds me, as I have said above, of the Eternal City, on a small scale.

The Victorian edifices are not very striking, except an excellent new railway station, fortunately on the outskirts of the town. Nor did I notice much striking work of the last century. But the seventeenth, the Stuart age, as in so many old-fashioned Welsh and English towns, is well represented by fine old houses, and the Tudor period is a good deal in evidence, especially the town hall of the reign of Henry VIII. There is a grand old manor house in ruins, which adds to the seeming antiquity of the place, though I expect the house is not really very

ancient.

As Professor Freeman truly said: "The whole series of buildings at Llantwit Major is one of the most striking in the kingdom. Through a succession of civil and

domestic structures of the sixteenth and seventeenth centuries, the traveller gradually approaches the grand group composed of the church and the buildings attached to it. This gives a very fair idea of Llantwit.

The central group, the valuable antiquities of the place, gather around the church. Above the churchyard, in a field, are a series of foundations rendering the ground uneven, where, tradition says, one of the seven colleges of St. Iltyd's University stood. The others probably were on the sites of the houses and gardens around. A Α curious columbarium is near.

On the other side of the churchyard is an ancient cross (reminding me of the old Cornish or Manx crosses). On the west side of the church is a fragment of the gate

house of the monastery. The tithebarn stood near here, and existed till 1858.

The desecration of ancient monuments has been going on at Llantwit, as elsewhere. Probably not a tenth exists of those which, if fairly treated, might have endured the storm of centuries. Under the gardens and houses of Llantwit there still may be buried many relics of the past; but far more have been destroyed. It is in the sacred precincts of the churchyard, however, that the archæologist will find his real treasures, and his overwhelming evidence that a thousand years ago Llantwit really was a place of importance, and that the story of the Welsh writers represents facts. The story of the monuments tallies somewhat with the story of the books.

There, with Celtic carving of scrolls and symbols, stands the menhir of St. Sampson and its inscription: In Nomine Di (not Dei) Summis Incipit Crux Salvatoris Quae Preparavit Samsoni Apati Pro Anima Sua et pro Anima Tuthahelo Rex et Artmati Tecani.

The characteristics of a Romano-British inscription are here:

1. The grammar is not very good, and the author certainly could not have passed in Latin prose at Oxford.

2. The stone is a Celtic menhir, inscribed and carved (not unlike the Manx crosses; indeed, the monument looks more like Manx than Cornish work, although all three belong to the same school).

Juthael, King of Gwent, was killed in battle in 848. On a carved wheel-cross in the church is the inscription :

In Nomine Patris et Speretus Sancti Ane: Crucem Hoelts Pro Anima Res Patres eus.

"In the name of God the Father and the Holy Spirit, Howel prepared this cross for the soul of his Father Rhys." King Howel of Glamorgan died in 885. Probably he put up this monument just over 1000 years ago.

On another monument in the churchyard is the inscription :

Iltet Samson Regis: Samson posuit hanc Crucem pro Anima ejus.

But the most wonderful monument is that on the north

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of the church a pillar grooved and marked over with curious Celtic symbols. It may be connected with Druidic times, and some Welsh antiquaries have suggested that it was a pagan British altar-pillar, and the groove meant for the blood of the sacrifices. This theory seems fantastic unless supported by other evidence. Still, about this and other monuments, there are these curious Celtic symbols of considerable interest. Are they connected with Druidic or bardic symbolism? The whorls seem to me very like the Irish tracery. One symbol again and again reproduced, TIT, looks like a sort of compromise between the Christian cross in the T form, and the Druidic three-fold symbolism. Is it common elsewhere on Celtic monuments? To me I own it was novel, though the whorls and scrolls, after seeing Manx work, were familiar enough.

The general tone of the carving on the menhirs was very like Cornish, only more refined and careful. It seemed as if the same line of thought permeated the artists at Llantwit as moved the rudest Cornu-British workmen, only that the Llantwit work was more complex, varied, and refined. However, I may excuse the ruder Cornish work by the reminder that it is in granite, and granite-carving (even in our Victorian age) is not easy work. The Welsh Cambrian stone, although still enduring, is more suited for carving.

I cannot dismiss this branch of my subject, i.e., the rich carving on the menhirs, without one practical reflection. Why do we not see it revived in church and monumental work in England and Wales? Our architects are evidently willing to express in stone the ancient taste and ornaments of Rome, Corinth, Athens, Egypt, India. Why not revive the rich and elaborate carving indigenous to our own island-the Celtic ornamentation of Ancient Britain? It may look quaint and eccentric, but it is beautiful, and grows on the mind, and suits the climate and scenery of England. I can testify to the way in which it wins upon one when one gets accustomed to it-"mystic, wonderful," as the fabled sword Excalibur, carved, doubtless (if Excalibur ever existed), with these strange symbols. Can any ornament be more suitable or

national than this old Celtic ornamentation of Ancient Britain? I must own, I ever feel a thrill when I find it inscribed on our old monuments, and it would be pleasing on new ones. Occasionally one sees some of it on modern tombs and crosses; but I believe, if the stores of vast variety of Celtic or Runic ornaments were more known, they would be more used in ecclesiastical and even domestic architecture.

Taken as a whole, Llantwit is a place of beauty and sacred memories, and a joy for ever. I wonder why the Welsh, when they talked of a Welsh university, never thought of restoring the grand old university of Llantwit -one of the oldest in Europe. It has many advantages even now, i.e., easy railway approach, a pretty and healthy site (prettier and more attractive naturally than either Oxford or Cambridge), proximity to the sea, a fairly central position, and grand traditions. But utilitarianism dominates. To their credit, however, the Welsh, are jealous of their national institutions, e.g., the Eisteddfodd, and revere the past of their nation. I only wish they would show this love of old British traditions in reviving the university of Llantwit.

One thing, I think, we may learn from it. The old Druidic lore did not die out with the Roman Conquest; but still lingered, mingled with Christianity for many ages, and probably was a part of the study of Llantwit, and even yet, in fragments, survives in the thoughts and institutions of Wales.