There are indications of a Romano-British Christian church in southeastern Wales, but Christian influence may also have penetrated much deeper into Wales in the Roman period. Inscribed stones, though themselves belonging to the 5th or 6th century, carry terms such as sacerdos (probably meaning bishop) and presbyter (priest), which may reflect a well-established Christian church of early origin. Stones with Irish (or Ogham) inscriptions and Christian symbols in southwestern Wales suggest that the immigrants, if not already Christian upon arrival, were Christianized soon afterward. The extent of the continuity of the early Romano-British church, however, has become the subject of scholarly debate. From the mid-20th century onward historians have argued in favour of discontinuity by stressing the importance of what they considered to be new Gallo-Roman influences exerted on western Britain in the 5th and 6th centuries. According to this view Celtic “saints” coming from the Continent reestablished Christianity by their missionary activities along the western seaways. More recently, however, the view held by an earlier generation of historians that the Christian church had a continuous existence from the Romano-British period has regained support. Scholars defending this position argue that much of the evidence for the missionary activity of Celtic saints was derived from the saints’ lives and church dedications of a later date. Basing their arguments on the De excidio et conquestu Britanniae, a work by the 6th-century British monk Gildas that suggests a long-established Christian tradition of Romano-British derivation, they postulate that the trade and cultural contacts along the western seaways may have served not to introduce Christianity or to revitalize a lingering faith but to bring to an existing church a form of monasticism that had proved to be an important influence in the development of the Gallic church.

Support for the argument of a “Celtic church” rests upon the church’s monastic character. A major church (clas, plural clasau) was headed by an abbot and bishop who was responsible for daughter houses. The clas was not a cloistered community, and its head was responsible for the ordination of priests and the pastoral care of the laity in neighbouring areas. But the hereditary succession to office and to ecclesiastical property that developed with time was among traditional practices, and, even though at places like Llanbadarn Fawr there were ecclesiastical families who maintained a Christian learning of a high order, these practices were considered to be contrary to the teaching of the reformed church.

Political development

The settlement of Anglo-Saxon peoples along the Welsh borderland separated the Brythonic peoples of Wales from those of northern and southwestern Britain. Whereas to the English they were “Welsh” (foreigners), they identified themselves as “Cymry” (compatriots). Offa’s Dyke, the great linear earthwork built in the times of King Offa (died 796) of Mercia, represents the demarcation line of English penetration into Wales.

Attempts during the next two centuries to bring the Welsh kingdoms west of the dike into a political unity proved to be only partially successful and impermanent. Rhodri Mawr (“the Great”; died 878), the king of Gwynedd who provided stern resistance to the Viking attacks, brought Powys within his dominion and then briefly extended his sway over two areas in the southwest (lying north and east of Dyfed), namely Ceredigion and Ystrad Tywi, which had previously been united to form the kingdom of Seisyllwg. The period following Rhodri’s death proved to be of far-reaching significance. The outlying kingdoms of Wales—Dyfed, Brycheiniog, Glywysing, and Gwent—being subjected to pressure by Rhodri’s sons or by Mercia, turned to the kingdom of Wessex and by a formal commendation entered into that allegiance, ultimately expressed in homage and fealty, which each of the kings of Wales owed, individually and directly, to the English monarchy. Anarawd (died 916), a son of Rhodri, subsequently submitted to Alfred (died 899) and completed the formal subjection of the Welsh kingdoms to the English sovereign. Rhodri’s grandson, Hywel ap Cadell (Hywel Dda, “the Good”; died 950), starting from a patrimony in Seisyllwg, secured Dyfed by marriage, thereby creating the kingdom of Deheubarth. Eventually Gwynedd and Powys also came under his rule. Hywel, possibly inspired by admiration for the Wessex court but more probably constrained by the power of King Athelstan (died 939), accepted the status of a sub-regulus, or under-king, of the king of Wessex. But, whatever its compulsions, Hywel’s policy provoked a reaction (expressed in the poem Armes Prydein) that envisaged the formation of a great alliance to withstand the Anglo-Saxon suzerain.

Before the close of the 10th century Maredudd ap Owain (died 999), a grandson of Hywel Dda, brought the northern and western kingdoms once more into a transitory unity. But his death opened a period of prolonged turmoil in which internal conflicts were complicated and intensified by Anglo-Saxon and Norse intervention. The established dynasties were challenged by men who asserted themselves within the kingdoms and exercised ephemeral supremacies. Of these, the most successful was Gruffudd ap Llywelyn (died 1063), who brought Gwynedd, then Deheubarth, and finally (though briefly) the whole of Wales under his dominion. The devastation wrought upon the English borderland, still not erased at the time of the making of Domesday Book (1086), was probably in large measure due to him. His death in 1063 meant that the most powerful ruler of independent Wales was destroyed only a few years before the Norman forces came to the Anglo-Welsh frontier.

Early Welsh society

The endeavours of the dynasties in the 9th and 10th centuries, though only partially successful with regard to the problem of Welsh unification, had important and lasting consequences. Scholarly activity such as that represented in the Historia Brittonum and in annals and genealogies, material relating both to northern Britain and to Wales, may well reflect the attempt of the descendants of Rhodri Mawr to consolidate their position and enhance their prestige. With regard to creative literature, it is likely that the origins of some texts preserved in medieval manuscripts, including some material in triad form (triple groupings of legal, literary, historical, and other materials), may be traced back to this period. The earliest Welsh law texts, though they date from the 13th century onward, attribute the original codification of law to Hywel Dda; and it is possible that a significant development in Welsh jurisprudence took place under the aegis of that ruler. These texts, along with other materials, reveal a society of relatively settled kingdoms ruled by kings (brenhinoedd, singular brenin) who were endowed with an extensive range of powers, notably the public enforcement of legal obligations.

The kingdoms were normally divided for purposes of royal administration into cantrefs. These in turn consisted of groups of maenors occupied by the bond or free elements of which Welsh society was composed. The bond population, which was probably larger than once thought and which was concentrated in fairly compact maenors in lowland areas that were favourable to an agrarian economy, was organized on conventional manorial principles. In the economy of the upland areas the emphasis was upon a pastoral economy practiced by free communities, which were accorded more extensive maenors. As a result of changes that quickened considerably in the 12th century, the maenor organization of Welsh society was superseded by new forms designed to ensure a more intensive exploitation of the soil. A smaller unit, the tref, or township, then replaced the maenor. In the sphere of royal administration the cantref, by a process probably already well advanced on the eve of the first Norman invasions, was largely replaced by a small unit, the commote, which was to remain, under Welsh and alien lords, the basic unit of administration and jurisdiction throughout the medieval period.