Saint Gildas (c. 500 – 570) was a 6th-century British cleric. He is one of the best-documented figures of the Christian church in the British Isles during this period. His renowned learning and literary style earned him the designation Gildas Sapiens (Gildas the Wise). He was ordained in the Church, and in his works favoured the monastic ideal. Fragments of letters he wrote reveal that he composed a Rule for monastic life that was somewhat less austere than the Rule written by his contemporary, Saint David, and set suitable penances for its breach. There are two Lives of Gildas: the earlier written by a monk of Rhuys in Brittany, possibly in the 9th century, the second written by Caradoc of Llancarfan, a friend and contemporary of Geoffrey of Monmouth, composed in the middle of the 12th century. Caradoc, presumably writing at Llancarfan in Wales, does not mention any connection with Brittany, and some scholars think that Gildas of Britain and Gildas of Rhuys were distinct personages. In other details, however, the two Lives complement each other. The first Life, written at Rhuys by an unnamed scribe, says that Gildas was the son of Caunus (Caw) of Pryd or Britain, born in the district of Allt Clut in what is now north Wales. He was entrusted into the care of Saint Hildutus (Illtud)in the monastic college of Llan Illtud Fawr along with Samson of Dol and Paul Aurelian, to be educated. He later went to Iren (Ireland) to continue his studies. Having been ordained, he went to the Hen Ogledd, the Brythonic-speaking parts of southern Scotland and northern England, to preach to the unconverted. Saint Brigidda (Brigid of Kildare, died 524) asked for a token and Gildas made a bell which he sent to her. Ainmericus, High King of Ireland (Ainmuire mac Sétnai, 566-569), asked Gildas to restore church order, which he did. He went to Rome and then Ravenna. He came to Brittany and settled on the island of Rhuys,[1] where he lived a solitary life. Later, he built a monastery there. He built an oratory on the bank of the River Blavetum (River Blavet). Ten years after leaving Britain, he wrote an epistolary book, in which he reproved five of the British kings. He died at Rhuys on 29 January, and his body, according to his wishes, was placed on a boat and allowed to drift.[2] Three months later, on 11 May, men from Rhuys found the ship in a creek with the body of Gildas still intact. They took the body back to Rhuys and buried it there. Caradoc of Llancarfan, influenced by Geoffrey of Monmouth and his Norman patrons, and drawing on the Life of Cadoc among other sources, paints a somewhat different picture. His Life includes statements that Gildas was educated in Gaul, retired to a hermitage dedicated to the Trinity at Street near Glastonbury, and was buried at Glastonbury Abbey. Some scholars who have studied the texts suspect the latter[which?] to be a piece of Glastonbury propaganda. Caradoc tells a story of how Gildas intervened between King Arthur and a certain King Melwas of the 'Summer Country' (Gwlad yr Haf, Somerset) who had abducted Guinevere and brought her to his stronghold at Glastonbury, where Arthur soon arrived to besiege him. However, the peacemaking saint persuaded Melwas to release Guinevere and the two kings made peace. This is the earliest surviving appearance of the abduction of Guinevere episode common in later literature. Caradoc also says that the brothers of Gildas rose up against Arthur, refusing to acknowledge him as their lord. Arthur pursued Huail ap Caw, the eldest brother, and killed him. Gildas was preaching in Armagh in Ireland at the time, and he was grieved by the news. Huail's enmity with Arthur was apparently a popular subject: he is mentioned as an enemy of Arthur's in the Welsh prose tale Culhwch and Olwen, written around 1100. According to the dates in the Annales Cambriae, Gildas would have been a contemporary of King Arthur. However, his work never mentions Arthur by name. A strongly held tradition in North Wales places the beheading of Gildas' brother Huail ap Caw at Ruthin, where what is believed to be the execution stone has been preserved in the town square. Another brother of Gildas, Celyn ap Caw, was based at Garth Celyn on the north coast of Gwynedd together with the territory of land in the north-east corner of Anglesey. Gildas is credited with a hymn called the Lorica, or Breastplate, a prayer for deliverance from evil, which contains interesting specimens of Hiberno-Latin. A proverb is also attributed to Gildas mab y Gaw in the Englynion y Clyweid in Llanstephan MS. 27. In Bonedd y Saint, Gildas is recorded as having three sons and a daughter. Gwynnog ap Gildas and Noethon ap Gildas are named in the earliest tracts, together with their sister Dolgar. Another son, Tydech, is named in a later document. The unreliable Iolo Morganwg adds Saint Cenydd to the list. The scholar David Dumville suggests that Gildas was the teacher of Vennianus of Findbarr, who in turn was the teacher of St. Columba of Iona. Gildas' surviving written work, De Excidio et Conquestu Britanniae or On the Ruin and Conquest of Britain, is a sermon in three parts condemning the acts of his contemporaries, both secular and religious. The first part consists of Gildas' explanation for his work and a brief narrative of Roman Britain from its conquest under the principate to Gildas' time: The second part consists of a condemnation of 5 British kings, and as it is the only contemporary information about them, it is of particular interest to scholars of British history. Gildas swathes the condemnations in allegorical beasts from the Christian Apocalypse and the biblical Book of Daniel, likening the kings to the beasts described there: a lion, a leopard, a bear, and a dragon.[3] The description is repeated in fewer words in the Book of Revelation:[4] The kings excoriated by Gildas are: In the course of his condemnations, Gildas makes passing reference to the other beasts mentioned in the Apocalypse, such as the eagle, serpent, calf, and wolf. The ancient meaning of the allegories is a matter of debate and opinion to the present day. A dissection of the original biblical meaning of the allegories by the sometimes controversial 18th century writer Emanuel Swedenborg is given in the Explanation of his Apocalypse Revealed.[15] A different perspective is given in James Ratton's The Apocalypse of St. John: A Commentary on the Greek Text.[16] The reason for Gildas' disaffection for these individuals is unknown. He was selective in his choice of kings, as he had no comments concerning the kings of the other British kingdoms that were thriving at the time, such as Rheged, Gododdin, Elmet, Pengwern/Powys, or the kingdoms of modern-day southern England. That he chose only the kings associated with one king's pre-eminence (Maglocune, the "dragon") suggests a reason other than his claim of moral outrage over personal depravity. Neither outrage nor a doctrinal dispute would seem to justify beginning the condemnation of the five kings with a personal attack against Constantine's mother (the "unclean lioness"). Maelgwn (Maglocune), King of Gwynedd, receives the most sweeping condemnation and is described almost as a high king over the other kings (the power-giving dragon of the Apocalypse). The Isle of Anglesey was the base of power of the kings of Gwynedd, so describing Maelgwn as the 'dragon of the island' is appropriate. His pre-eminence over other kings is confirmed indirectly in other sources. For example, Maelgwn was a generous contributor to the cause of Christianity throughout Wales, implying a responsibility beyond the boundaries of his own kingdom. He made donations to support Saint Brynach in Dyfed, Saint Cadoc in Gwynllwg, Saint Cybi in Anglesey, Saint Padarn in Ceredigion, and Saint Tydecho in Powys. He is also associated with the foundation of Bangor.[17] The Damnonii of Gildas' Damnonia are among the people of Britain described by Ptolemy, and Damnonia was the predecessor state to the Kingdom of Alt Clud. There is no record of a king named Constantine in the mid-6th century, but it is the name of later kings in the region. It is traditional to "edit" Gildas and substitute Dumnonia (in Cornwall) for Damnonia (see Constantine of Dumnonia). However, Dumnonia also had no known King Constantine in this era, and no known connection to Maelgwn or Gwynedd, whereas Alt Clud had a longstanding relationship with both Gwynedd and its kings. Cuneglasse is the Cynglas (modern Welsh: Cynlas) of the royal genealogies, the son of Owain Whitetooth son of Einion son of Cunedda. He is associated with the southern Gwynedd region of Penllyn, and he was the ancestor of a later King of Gwynedd, Caradog ap Meirion. One of his brothers was Saint Seiriol.[18] Aurelius Caninus cannot be connected to any particular region of Britain. If Caninus should be Cuna(g)nus in 6th century writings, the result in the later royal genealogies would be Cynan, a commonly occurring name.[19] However, this is a speculation. Vortiporius (Vortipore) was a king of Demetia (Dyfed) who is well-attested in both Welsh and Irish genealogies, the son of Aircol. His memorial stone was discovered in 1895, bearing a Christian cross and with inscriptions in both Latin and ogham. The Latin inscription reads Memoria Voteporigis protictoris. The ogham inscription consists of his name in Goidelic: Votecorigas.[20] The third part begins with the words, "Britain has priests, but they are fools; numerous ministers, but they are shameless; clerics, but they are wily plunderers." Gildas continues his jeremiad against the clergy of his age, but does not explicitly mention any names in this section, and so does not cast any light on the history of the Christian church in this period. Gildas's work is of great importance to historians, because although it is not intended primarily as history, it is almost the only surviving source written by a near-contemporary of British events in the fifth and sixth centuries. The usual date that has been given for the composition of the work is some time in the 540s, but it is now regarded as quite possibly earlier, in the first quarter of the sixth century, or even before that.[21] The student must remember that Gildas' intent in his writing is to preach to his contemporaries after the manner of an old testament prophet, not to write an account for posterity: while Gildas offers one of the first descriptions of Hadrian's Wall — albeit historically highly inaccurate — he also omits details where they do not contribute to his message. Nonetheless, it remains an important work not only for Medieval history but also for British history in general, as it is one of the few works written in Britain to survive from the 6th century.