^{page 19 note 1} English and Irish mainly. But I was pleasantly surprised at the reception given to the original version of this article at the Menevia Diocesan Conference on Ecumenism at Aberystwyth in April 1970.

^{page 19 note 2} New Blackfriars, October 1972.

^{page 20 note 1} H.E. iii, 26. Bede's generosity here, contrasting with his usual attitude to the Celts, seems to spring partly from the need for a stick to beat his contemporaries, but more from a personal debt of gratitude. Bede, in fact, may have suffered from the divided loyalties of the Celtic ‘collaborator’.

^{page 21 note 1} ‘Catholics.’ Here and elsewhere, in naming Christian bodies, I use names most familiar to readers. In a Welsh version of this article, I used ‘Pabyddion’, literally ‘Papists’. All names given to Christian bodies, by members or non‐members, offend someone else.

^{page 21 note 2} The first Welsh Elizabethan martyr, St Richard Gwyn, was a loyal Englishman politically and translated his surname into White. But the contemporary account of his death, though in English, is directed at Wales and avers: ‘As for his knowledge of the Welsh tongue, he was inferior to none in his country’.

^{page 21 note 3} The proportion of Welshmen at the seminaries was also very high, making possible an extraordinary English‐Welsh dispute at the English College in Rome, settled by the Pope in favour of the English.

^{page 23 note 1} Many Welshmen believed that all Catholic activity conformed to a Roman masterplan but ihen, after closer study, remarked that they hadn’t realized that we had a different Pope in each parish.

^{page 23 note 2} A small body of Unitarians, descended from Dissenters who took an anti‐Calvinist view in the doctrinal disputes, still flourishes in an isolated country district. They seem very different from some English Unitarians, keeping Christ central, though they would not accept the Creeds on His divinity, cf. the modernists in other bothes.

^{page 23 note 3} Baptism by immersion, which Baptists see as an important sign of their distinctive belief, is not in itself the dividing factor.

^{page 23 note 4} The vanities did not include alcohol, cf. the dictionary: cwrufr actios: ‘beer formerly provided for the use of Nonconformist preachers in the chapel‐house’. Teetotalism was at first a response to the drinking which attended nineteenth century social misery, cf. the Irish Pioneers.

^{page 23 note 5} This translation saved Welsh from the fate of Irish in the nineteenth century. Welsh is not a surviving patois of isolated peasants but is associated with a higher‐than‐average education. Hence the violent antagonism to it of many Welshman who do not speak it, especially when this is partly by their own choice.

^{page 25 note 1} On the other hand, a modern Quaker begins a poem to the Catholic martyrs: ‘After the silent centuries …’ and ends ‘Great and outstanding would these be in your legend, Welshmen … if you were a nation’.

^{page 26 note 1} The headline ‘Catholic progress in Wales’ which used to be frequent in Catholic publications, referred merely to the erection of buildings (often at the cost of great effort) for Catholic immigrants. At a time when Welsh speakers numbered 26 per cent of the general population, I estimated that less than 1 per cent of the Cathollics were Welsh‐speaking, clear proof of our foreign origin. But we numbered 5 per cent of the population, which shows how many newcomers are now in Wales. This immigration, too rapid to be absorbed and largely composed of people who consider the Welsh to be the foreigners (Catholics are now better than average in this respect) is the main threat to Welsh nationhood; it is combined with a large emigration from the Welsh‐speaking areas where unemployment is rife.

^{page 26 note 2} . The Bangor district, where there had been Anglican‐Methodist contact years before the vote, was an exception.

^{page 27 note 1} Not only in the new Methodist Communion and Baptismal Services, but, in a less obvious way, in the general atmosphere of the other bothes.

^{page 28 note 1} I am aware of a Bohemian element in the W.L.S. and of some idolizing of politics; these have drawn internal criticism. I am not saying, either, that virtue is found nowhere else in Wales. I trust readers are aware, by the way, in spite of popular English badinage, that explosives are a very uncommon ingrethent of Welsh nationalism and their deliberate use against persons almost unknown—I can recall two very dubious cases (and also one apalling accident). The W.L.S. often destroy property, such as signposts, documents or broadcasting equipment, manually. They forbid any violence to persons, even fisticuffs in self‐defence.