charms for warts.
there were and there are still, many charms in use for the purpose of removing warts; and the writer can prove from experience that there are cases of complete cures through the instrumentality of charms.
i remember once when i was a boy i had the misfortune of having two big warts right under my foot, which caused me a great deal of discomfort in walking. as i was complaining about this to my mother, she advised me to go and see a lady friend of hers, who was the wife of a very prominent gentleman in the neighbourhood. i went to the woman and told her [282]everything about the warts. she told me to go home and take a small bit of flesh meat and rub the warts with it. then i was to go out though the back door, the meat in one hand, and a spade in the other, and after proceeding to the middle of a field, dig a hole in the ground, and bury the meat in it. perfect silence was to be observed during the ceremony, and everything to be done in secret, for if detected in the act of burying the meat, the charm lost its efficacy. i did everything as i was directed by the woman, and strange to say within two or three days the warts had disappeared.
major price lewes, tyglyn-aeron, informed me that when he was a boy at llanllear, an old woman in the neighbourhood charmed away warts from his hands.
a woman in the neighbourhood of ystrad meurig informed me that she got rid of her warts by washing her hands in the water in which the blacksmith cools iron.
another way of charming away warts is to pick up small white stones from a brook,—one stone for each wait—and rub the warts with them. then the stones are to be tied up in paper, and the person who has the warts is to go to the nearest cross roads, and throw the stones over his shoulders, and whoever picks up the parcel gets the warts. a young woman in the parish of llanarth, in cardiganshire, did this, and got rid of her warts. soon after this an old woman who lives in the neighbourhood, passed by, and picked up the parcel of stones, thinking it contained some biscuits or sweets which one of the school children had lost on the way home from school. but to her great surprise, when she opened the paper, she only found small white stones! after this the old woman found her hands covered with warts; but she in her turn charmed them away by washing them with spittle from the mouth. my informant was the old woman herself.
another charm for warts is to cut a slip of an elder tree, and make a notch in it for every wart. rub the elder against each wart, and burn or bury it, and the warts will disappear.
in former times holy wells were much resorted to by those who desired to get rid of their warts, when a pin was dropped into the well, and a rag with which the warts had been rubbed, hanged on the nearest tree.
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rosemary charm for toothache.
many people still believe that toothache is caused by a worm in the tooth, and it was once thought that to burn a rosemary bough until it becomes black and place it in a strong linen cloth, and anoint the teeth with it would kill this worm. [283]
according to the old welsh magazine, “y brython,” vol. 3, page 339, there were many charms performed with rosemary.
rosemary dried in the sun and made into powder, tied in a cloth around the right arm, will make the sick well.
the smoke of rosemary bark, sniffed, will, even if you are in gaol, release you.
the leaves made into salve, placed on a wound, where the flesh is dead, will cure the wound.
a spoon made out of its wood will make whatever you eat therewith nutritious.
place it under the door post and no snake nor adder can ever enter thy house.
the leaves placed in beer or wine will keep these liquids from becoming sour and give such a flavour that you will dispose of them quickly.
place a branch of rosemary on the barrel and it will keep thee from fever, even though thou drink of it for a whole day.
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“slime” of trout as medicine.
in west wales once a freshly caught trout was placed in a pan of milk in which it would swim, and after it was supposed that the fish had passed the milk through its gills and left some of its slime in the milk, the milk was supposed to have been given the necessary medicinal powers for the cure of whooping cough and other illness.
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charms for fits and for quinsy.
there is a belief in some parts of west wales that fits may be cured by wearing round the neck a band made of the hair from the crop of an ass’s shoulder. hair cut at midnight from the shoulder of an ass and applied to the throat was also thought to be efficacious in curing the quinsy.
charm for rheumatism.—carry a potato in your pocket.
a charm for the ague.— ague was charmed away by tying on the breast a piece of cheese; and after keeping it there for a time, throw it away back over the head.
charms for whooping cough.—drink the milk of a female ass; or buy a penny roll, drape it in calico, bury it in the garden take it up next day, then eat the roll until it is consumed.
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abracadabra.
one of the most famous and popular charms in the central parts of wales—especially cardigan and carmarthenshire—was the magic and mysterious word abracadabra, which was obtained [284]from wizards by paying a certain sum of money for it. the word was inscribed on a paper or parchment, line under line, repeating the same, but with one letter less in each line till it ended in a, as follows:—
a b r a c a d a b r a
a b r a c a d a b r
a b r a c a d a b
a b r a c a d a
a b r a c a d
a b r a c a
a b r a c
a b r a
a b r
a b
a
there are many people even at the present day in west and mid-wales who keep this mystic cabala in their houses as a most valuable treasure. it is called “papur y dewin” (the wizard’s paper). it was considered a protection against witches and the “evil eye,” as well as all other evil influences; and an antidote against fevers. it was effective to protect both persons and animals, houses, etc. sometimes it was worn round the neck, or on the breast, at other times carried in the pocket, and kept in the house. it was also the custom to rub the charm over cattle or to tie it round their horns, especially when witchcraft was suspected.
this mysterious word, abracadabra, to which the superstitious attributed such magical power was, according to some, invented by one basilides, and that he intended the name of god by it. others say that it was the name of an ancient heathen deity worshipped in syria, or in assyria. dr. ralph bathurst is of the opinion that the word is a corrupt hebrew: dabar is verbu, and abraca is benedixit; that is verbum benedixit.
as the charm appears very much like a pyramid (though upside down), perhaps that has something to do with the superstition concerning its magical power: anything in the shape of a pyramid is considered very lucky, quite as much as—if not more so—than a horse-shoe.
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the pentacle.
cadrawd, in the “welsh tit-bits” column of the “cardiff times,” speaking of south pembrokeshire, says:—
the pentacle, or pentalpha—a figure consisting of five straight lines so joined and intersected as to form a five-pointed star—is still regarded in fleming-land as a physical charm and the repository [285]of talismanic power. this credulity is identical with the traditions of the greek christians, who used the figure as a mystic sign in astrology and necromancy. the figure was held in veneration by medi?valists, and was known as the “pentacle of solomon.” sir william jones, the great oriental scholar, in his work on “folklore,” observes that “it is worthy of remark that at the present time the magical pentalpha in the western window of the southern aisle of westminster abbey is one of the emblems which still exist and speaks to the initiate that the black monks who once chanted in the choir were deeply read in occult science.”
some years ago, when on a tour in quest of lore, a pembrokeshire gentleman tells us that he remembers being puzzled by the appearance of a number of pentacles being cut into the bark of several oak trees near the solitary dwelling of a charmer. he addressed the solon a few questions on the meaning of these strange figures, but was cut short with the reply, “they be signs.” on cresswell hill, near lady’s well, there grows a row of tall beeches, on one of which may be seen the figure of a pentacle. it stands about 15 feet from the ground, and the wound was evidently made well nigh a century ago, judging by its appearance. there is a tale that many years ago the “white ladies” were charmed away or banished from the vicinity of the lady’s well, of cottage dingle, by means of several pentacles being cut into the bark of trees growing near by.
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charms for cattle and pigs.
an old man named evan morris, goginan, near aberystwyth, informed me that he had several times consulted a conjurer in cases of bewitched cows and pigs. the conjurer, said my informant, took a sheet of paper on which he drew a circular figure very much “like the face of a clock.” sometimes he made more than one figure, which he filled in with writing. in fact, the paper was covered all over with writings and figures and symbols; and it took the wise man about half-an-hour to do this. this paper or charm, the conjurer gave to my informant, and charged him to rub the bewitched animal’s back with it, “all over the back right from the ears to the tail,” and at the same time repeating the words, “in the name of the father, and of the son and of the holy ghost.” morris added that this charm never failed. his sister-in-law once had a sow which refused to take any food for nine days; a farrier was sent for, but when he came, he could do nothing. at last, my informant went to a conjurer and obtained a charm, with which his sister-in-law, after some hesitation, [286]rubbed the sow, repeating “in the name, etc.” and to their great surprise the sow fully recovered and began to eat immediately, and soon ate up all the food intended for two fat pigs. when i asked my informant to show me one of the papers he obtained from the conjurer, he stated that he never kept such paper longer than twelve months. i next asked him if he had read one of the papers, and what were the words written on it? he replied that he could not decipher the conjurer’s writing.
mr. hamer, in “the montgomeryshire collections,” vol x., page 249, states that a paper or charm in his possession opens thus:—
“in the name of the father, and of the son, and of the holy ghost. amen ... and in the name of the lord jesus christ my redeemer, that i will give relief to —— creatures his cows, and his calves, and his horses, and his sheep, and his pigs, and all creatures that alive be in his possession, from all witchcraft and from all other assaults of satan. amen.”
mr. hamer also states that “at the bottom of the sheet, on the left, is the magical word, “abracadabra,” written in the usual triangular form; in the centre, a number of planetary symbols, and on the right, a circular figure filled in with lines and symbols, and underneath them the words, ‘by jah, joh, jah?’ it was customary to rub these charms over the cattle, etc., a number of times, while some incantation was being mumbled. the paper was then carefully folded up, and put in some safe place where the animals were housed, as a guard against future visitations.”
in west wales, there was once a kind of charm performed upon a cow after calving, when some fern was set on fire to produce smoke, over which a sheaf was held until it was well-smoked. then it was given to the cow, to be consumed by the animal.
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the cure of rickets.
the complaint which is called in west wales “llechau” means rickets, a complaint to which children are subject. it was thought that it could be cured by cutting a slit in the lobe of one of the child’s ears. the practice was once common in pembrokeshire and cardiganshire and other parts; and mr. h. w. williams, of solva, mentions in “cambrian notes and queries,” for january 11th., 1902, of a man in the rhondda valley who had recently cut the rickets. he was a cardiganshire man. [287]
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how to cure a dog that has been bitten by a mad dog.
write down on a bit of paper the words “arare, cnarare, phragnare,” in three lines as follows:
arare charare phragnare.
phragnare cnarare arare
arare cnarare phragnare.
also write down in addition the name of the dog.
having done this, put the paper in a piece of bread and give to the dog to eat. about the middle of the last century, when mad dogs were common, this “prescription” was considered “a sure and certain cure”; or at least, so says my informant, an old farmer in the neighbourhood of ystrad meurig, who also added that the mountain farmers obtained this charm from dr. harries, the wizard of cwrtycadno.
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healing stones.
there is at the present day preserved at gilfachwen, llandyssul, by d. j. lloyd, esq., a small white stone, not quite the size of an egg. the stone is comparatively soft, and was supposed to possess healing power to cure people bitten by mad dogs. a little substance of the stone was scraped off, and mixed with milk and given as a dose to the patients. in years gone by—though not now—people believed so much in this stone that some travelled long distances to gilfachwen; but how many of them were cured i have not been able to discover. the stone is called llaethfaen, and when i visited gilfachwen about five years ago, mr. lloyd showed me the interesting relic, and a few weeks afterwards i received from the same gentleman, the following communication by post, with an enclosed copy of his late brother’s ms. concerning the stone:—
gilfachwen,
llandyssul,
cardiganshire,
feb. 20th, 1905.
sir,—
i send you, as promised, a copy of all my late brother knew about the llaethfaen. he died in 1889, but the paper was written many years before his death. there is no record of where the stone was found, or how it came to the rev. d. bowen’s hands.
i remain,
yours truly,
d. j. lloyd.
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the following is a copy of the paper written by the late mr. john lloyd:—
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llaethfaen.
i know very little about this stone or what curative power it has or was supposed to have. i only know that it was very much in request many years ago. it came to my father’s possession on the death of his uncle, rev. david bowen, of waunifor about the year 1847. in those days and for many years afterwards, mad dogs were very “fashionable,” a summer never passing without one hearing of a great many people having been bitten, and, consequently, a great many people called at gilfachwen for a dose of the llaethfaen, and whether it had curative or preventive powers or not, none of the patients were ever known to be attacked with hydrophobia. people who had been bitten would travel immense distances in order to get the stone. i remember a whole family, father, mother, and four or five children, who had been bitten by the same dog, arriving at gilfachwen early one summer morning, before anyone was up, having travelled all night in order to be treated with the stone cure; they went away very happy and relieved in mind, after each had received a dose. it has not been used now for many years. the last instance i recollect was this: two men employed in a brewery at llanon, on the cardigan coast, had been bitten by the same dog, supposed to be mad, arrived here on a sunday afternoon; poor fellows, they looked utterly miserable and wretched; they had spent nearly a week enquiring for the stone, and meanwhile, had been advised by some old woman who was supposed to be learned in some ailments, not to eat any food; this advice they very foolishly followed, and when they arrived here, they were truly in a terrible plight. after giving each of them a dose of the llaethfaen and a good meal they went away happy and never heard of them since.
john lloyd, gilfachwen.
it is rather interesting that iolo morganwg saw a stone of this kind in the year 1802, in the neighbourhood of bridell, north pembrokeshire. the following extracts from iolo’s diary appeared in “young wales,” june, 1901:—“leave cardigan, take the road to llanfernach. bridell church.... meet a man who carries a stone about the country, which he calls llysfaen. scrapes it into powder with a knife, and sells it at about five shillings an ounce as an infallible remedy for the canine madness. he says that this stone is only to be found on the mountains after a thunderstorm, that every eye cannot see it. he showed me the stone, and [289]when i assured him and a little crowd that had gathered about him, that the stone was only a piece of the glamorgan alabaster, the poor fellow was confounded and seemed very angry; but i was surprised to hear many positively assert that they had actually seen the hydrophobia cured in dogs and man with this powder given in milk, and used as the only liquid to be taken nine days, and the only food also.... the name by which this fellow named his stone is obviously a corruption of cleisfaen, from its blushy white colour, veined or spotted with a livid or blackish blue colour like that of a bruise (clais).”
the excellent old welsh magazine “y gwyliedydd” for the year 1824, page 343, gives an account of two other such stones, one of them preserved at maes y ffynon, maelienydd, and the other at llwyn madog, breconshire. how these two stones were discovered the following story is given:—a man attacked with hydrophobia wandered away one day and slept on a hill, where he dreamt that a remedy for his disease was to be found in the ground under his head, where he was sleeping. after digging the ground, two white stones were discovered.
a healing stone supposed to have descended from the sky was discovered on a farm called disgwylfa, in carmarthenshire.
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the physicians of myddfai.
the following extracts from the book of remedies of the physicians of myddfai, will not be irrelevant, as those celebrated physicians were of fairy origin, having been furnished with medical prescriptions by their supernatural mother, the fairy lady of llyn y fan, in carmarthenshire.
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to extract a tooth without pain.
“take some newts, by some called lizards, and those nasty beetles which are found in ferns during summer time, calcine them in an iron pot and make a powder thereof. wet the forefinger of the right hand, insert it in the powder, and apply it to the tooth frequently, refraining from spitting it off, when the tooth will fall away without pain. it is proven.”—physicians of myddfai.
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for the bite of a mad dog.
“seek some plantain, and a handful of sheep’s sorrel, then pound well in a mortar with the white of eggs, honey, and old lard, make it into an ointment and apply to the bitten part, so that it may be cured.”—physicians of myddfai. [290]
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for pain in the eye.
“seek the gall of a hare, of a hen, of a eel, and of a stag, with fresh urine and honeysuckle leaves, then inflict a wound upon an ivy tree, and mix the gum that exudes from the wound therewith, boiling it swiftly, and straining it through a fine linen cloth; when cold, insert a little thereof in the corners of the eyes, and it will be a wonder if he who makes use of it does not see the stars in mid-day, in consequence of the virtues of this remedy.”—physicians of myddfai.
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holy bread as a remedy.
“black or holy bread is that which has been made on good friday and kept for twelve months. it is stored in the cottage-roof where it keeps dry and becomes black, and is consumed on good friday only. this bread is here said to be an excellent remedy for people and cattle suffering from certain complaints.”—the church plate of radnorshire by the rev. j. t. evans, page 15.
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how to cure a “foul foot.”
“if a hoofed animal is found to be suffering from “foul foot” it must be taken to a field, or sward, and the impression made on the ground by one of its hoofs must be carefully cut out and placed upside down on a hedge or bush; when the turf has withered the animal will be cured.”—church plate of radnorshire, page 16.
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pills of dead men’s bones.
pentrevor, in the “pembroke county guardian,” says:—i have a valuable recipe for quack doctors. mr. george williams, knows of a young lady who was one day cleaning a window when a flash of lightning so frightened her that she became subject to fits. as an infallible cure, someone suggested that a dead man’s bone be procured. llanwnda churchyard was visited for the purpose, while a new grave was being dug, and dead men’s bones were thrown up by the spade. a bone was found and cleaned, ground into powder and made into pills, which the patient took, and was completely cured.
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gwella clefyd y galon, or heart disease, a love sickness.
a writer in “cymru fu” an interesting reprint from “the weekly mail,” says:—
it is a well-known fact that “clefyd y galon,” or love-sickness is a very prevalent complaint in wales, especially among young [291]females who have been jilted, or have failed to win the affection of the young man whom they admire best. the lamented talhaiarn knew all about it when he penned the line in one of his love songs:—
“minau’n ceisio caru gwen, a hithau’n caru roli.”
a cure of this disease has been for centuries, and still is, a secret of great value in the principality, and there are many old women, and some young men, now living, who are making splendid profits out of the secret they have in their possession. an old wag called “ned y wain,” who resided near aberystwyth; harries, cwrtycadno; and a shrewd old woman in the neighbourhood of ystumtuen, cardiganshire, practised the “cure” as a part of a professional conjuring, and many excellent but ridiculous stories are current anent the visits of young females, especially the “ladies of borth,” to the chambers of the enchanters. the “secret” came into my possession thirty-eight years ago in the following manner:—
when a young lad at home, i had the privilege of visiting a farm house, the last on the borders of cardiganshire, adjoining montgomeryshire, where resided a wealthy young widower now living. the landlady of the adjoining farm on the other side of the river llyfnwy, during my stay, used to cross the river frequently to visit the young widower, with whom she spent hours closeted in the parlour. the frequency of her calls, and the great secrecy observed at her coming and going, drew my attention, and provoked my curiosity, and i began to twit the young widower, who was a local preacher, of something he could not very well relish, and in order to clear himself of all suspicion, he told me that the woman visited him only to cure clefyd-y-galon; and handed over to me the cherished secret, which i now divulge as a relic of the dark days of wales, and for the amusement of the readers of “cymru fu.”
the ms. was in welsh, of which the appended is a translation:—
1st.—ask the name of the person, and the surname, and the age; and take a double threaded yarn and measure it with your naked arm from the elbow to the tip of the middle finger three times, naming the person, and saying the age, in the name of the father, the son, and the holy ghost. then put a mark on the thread, and if it is on the person the thread will shorten, but it not, the thread will lengthen. for example, say thus—i am joseph, thirty-six years of age in the name of the father, the son [292]and the holy ghost; and measuring, and say it each time while measuring; and do not cut the thread until you have measured three times. it is necessary that the thread should be scoured white wool. take care not to put the age of the person more than it is. then put it round the neck of the person, and leave it there for three nights; then take it from the neck and bury it under the ashes in the name of the trinity. put a knot on one end of it after cutting it. it is necessary to look several times if the person is recovering or not. should the thread shorten above the middle finger, there is but little hopes of his recovery; nevertheless, many recover when it shortens the finger’s length. it is necessary to keep the whole affair as secret as you possibly can. again, take notice, it is necessary to measure three lengths from the elbow to the tip of the middle finger; then put a mark on the spot, or let anyone take hold of it; then begin to measure the same way again, naming as said before until you have measured three times, and take notice, as said before if the thread shortens.
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the medicine.
six penny worth of gin, or quart of beer, four penny-worth of best saffron; give them a boiling on a slow fire, and take them for seven mornings, after putting red hot steel in to warm it.
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touching; or the cure of the disease known as “the king’s evil.”
in the new and valuable history of radnorshire (p. 321), published by davis and co., brecon, appeared the following transcript of a printed paper, now in a decayed state, which was pasted on a board and placed in a conspicuous part of the church of diserth, in that county:—
“at the court of whitehall, the 9th of january, 1683.
“whereas by the grace of god, the king and queen of this realm, by and for many years past, have had the happiness by their sacred touch, and invocation of the name of god, to cure those who are afflicted with the disease called the king’s evil; and his majesty in no less measure than any of his royal predecessors, having had success therein, and in his most gracious, and pious disposition, being as ready and willing as any king or queen of this realm ever was in anything to relieve the distresses and necessities of his good subjects; yet in his princely wisdom, foreseeing that in this (as in all other things) order to be observed, and fit times are necessary to be appointed for the performance of this great work of charity, his majesty was therefore this day pleased to declare in [293]council his royal will and pleasure to be that (in regard heretofore the usual times of presenting such persons for this purpose have been prefixed by his royal predecessors) from thenceforth be from the feast of all saints, commonly called all hallowtide to christmas until the first of march, and then to cease till passion week, on account of the temperature of the season, and in respect of contagion, which may happen to his majesty’s sacred person. and when his majesty shall at any time think fit to go, any progression, to appoint such other times for healing as shall be convenient. and his majesty doth order and command that from the time of publishing this his majesty’s order, none present themselves at his majesty’s court to be healed of the said disease, but only at, or within the times for that purpose appointed as aforesaid. and his majesty was further pleased to order that all such as shall hereafter repair to the court for this purpose, shall bring with them certificates under the hands and seals of the —— or minister, and of both, or of one of the churchwardens of the respective parishes whereto they belong, and from whence they come, testifying according to the truth, that they have not at any time before been presented to the intent of being healed of that disease. and all ministers and churchwardens are ordered to be careful to examine into the truth before they give certificates, and also to keep and register the names of such persons, to whom such certificates they shall from time to time give. and to the end that all his majesty’s loving subjects may be informed of his majesty’s command, his majesty was pleased to direct that this order be published in all parish churches, and then to be affixed to some conspicuous place there; and that to that end a convenient number of copies be sent to the most reverend father in god, the lord archbishop of canterbury, and the lord archbishop of york, who are to take care that the same be distributed to all the parishes in their respective provinces.”
the above proclamation was issued in the reign of charles ii.
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holy relics.
the nanteos cup.
there is preserved at the mansion of nanteos, near aberystwyth, a sacred healing cup known in welsh as the “phiol,” which interesting relic was shown me a few years ago by mrs. w. b. powell, to whom, and to the genial squire, i am indebted for much kindness and respect. in the same week an intelligent and wealthy roman catholic lady—an invalid—came all the way from [294]london, as she had such faith in the efficacy and healing virtues of the sacred cup.
the cup is of a very dark wood and supposed to have been formed from the wood of the true cross, and it seems to have been preserved in the abbey of strata florida. at the time of the dissolution, the abbey, lands and goods, were given to the stedman family, who also carefully preserved the relic, and from that family it passed over to the powells as well as the demesne.
the healing cup.
until a few years ago it was usual for people who were ill, especially those suffering from hemorrhage to send to nanteos for the loan of this healing cup, as it was supposed to possess healing power which could only be called miraculous, and there are many instances of cures believed to have been effected by taking food and medicine or wine out of the cup. it is a great pity that this interesting relic is now in an unshapely condition, having been considerably damaged by some of the patients who were not content with drinking from it, but tried to bite away parts of the cup itself.
it is quite possible that this holy relic was the chalice therein our lord consecrated the wine and water at the institution of the eucharist, and in which was said to be preserved some of the blood which fell from the saviour’s wounds as he hung on the cross.
in an interesting little book written five years ago, by miss ethelwyn m. amery, b.a., entitled “sought and found,” the [296]writer, after giving the story of the the holy grail, concludes. “not far from the sea-side town of aberystwyth, in mid-wales, stands the house of nanteos, the country seat of the powells. the family is an ancient one; it was ancient in the days of the reformation, and is possessed of all the traditions of antiquity, including a phantom coach, which foretells death. to this house came, one summer’s day, a party of holiday-makers from aberystwyth—ordinary twentieth century people, with all the most up-to-date ideas—and to them was shown the house and its treasures. there was old armour in the hall, old china in the gallery, a wonderful carved arch in the drawing-room, and many other things which attract the sightseer, attracted one and another of the party. but there were a few who had no eyes for these things; to them the centre of interest was found in a small glass, carefully covered with silk, which was brought out to the lawn from its home in the library, so that all might more easily see it. now those who looked at this case wondered what this treasure could be which was thus carefully guarded, and when the cover was withdrawn, the astonishment of many more than equalled their previous curiosity, for in this case was a fragment of wood, at first sight shapeless and worm-eaten (and many saw no more than this), but those who looked more closely saw that this worm-eaten fragment was shaped like a wooden bowl about five inches high, of which one side was broken nearly down to the foot, and the other part was roughly held together by two rivets. many having seen this were satisfied, and went away, but some listened to what their hostess told them concerning the cup, and this is the story she told:
“‘many years ago, when henry viii. was destroying the monasteries, his servants came into wales, and hearing of an ancient monastery among the hills, where only seven old monks remained to guard their treasure, he determined to destroy the abbey and seize their goods. but the monks were warned by friendly neighbours, and fled by night, bearing their treasure with them. their journey was long and dangerous for such old men, but they reached the house of nanteos in safety, and deposited the treasure they had suffered so much to save. one by one the old monks died, and at the point of death he entrusted the treasure to the owner of the house that had sheltered them, until the church should once more claim its own. but the church has not yet claimed it, and it is that treasure of the monks which you now see.’
“and again some were satisfied and went away, only wondering that the old monks risked their lives for so small a thing. but those who remained heard further, that the monks had regarded [297]this cup as sacred. many reasons were given for this: one was that it had a communion chalice, another that it possessed miraculous power of healing, but the true reason is told only to the few who press closely for it, and it is thus:—
“not for its healing properties alone was this cup treasured, not because from it the monks had received the communion wine; the cup was older than the monastery—indeed, the monastery had been built to receive it; it had been handed down from abbott to abbott through the ages, and in each age its secret was told to one or two, that they might guard it the more carefully, for this cup is none other than the one from which our lord drank at the last supper—the cup so eagerly sought for by king arthur’s knights; found and handled by many, who, because of their blindness were unable to perceive the treasure which was before them; seen and realized by the pure knight galahad, and then hidden from common touch and sight during the sinful days which followed, but preserved carefully through them all, and powerful even yet to give to those who will wait for it, a faint—alas! very faint—glimpse of galahad’s vision, and to remind them that even yet ‘the pure in heart shall see god.’”
just as i am sending this to the press, mrs. powell of nanteos, showed me a letter which she had just received from a noble french lady begging her to send to her in a letter, an handkerchief, or ever a rag, which had been tied round this healing cup for 24 hours.
the staff of st. curig.
in the church of st. harmon, radnorshire, was once preserved a pastoral staff supposed to have belonged to st. curig, the founder of llangurig, in montgomeryshire. giraldus cambrensis says that this staff was “covered on all sides with gold and silver, and resembling in its upper part the form of a cross; its efficacy has been proved in many cases, but particularly in the removal of glandular and strenuous swellings.”
penglog teilo (teilo’s skull.)
a relic known as “penglog teilo” is still preserved at llandilo llwydiarth, pembrokeshire. i give a full account of it in my chapter on holy wells.
