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PREFACE.
MEDDYGINIAETH, or medicine, numbers as one of "the nine rural arts, known and practised by the ancient Cymry before they became possessed of cities and a sovereignty ; " that is, before the time of Prydain ab Aedd Mawr, which is generally dated about a thousand years anterior to the Christian era. In that remote period the priests and teachers of the people were the GWYDDONIAID, or men of knowledge, obviously so called from their being looked upon as the chief sources and channels of wisdom in the land. It is to these men that the art of healing is attributed, which they seem to have practised mainly, if not wholly, by means of herbs. Indeed Botanology, or a knowledge of the nature and properties of plants, is enumerated as one of the three sciences, which primarily engaged their attention—the other two being Theology and Astronomy, as appears from the following Triad :—
Most of the nations of antiquity pretended to derive the medical art immediately from their gods. It does not appear, however, that the Cymry went so far as to claim for it a divine origin, except in regard to its elementary principles, though the practice of it was confined to the priesthood. In this latter respect also they differed from many old and powerful races. The most ancient physicians we read of in history were those who embalmed the patriarch Jacob by order of his son Joseph. Moses styles these physicians servants to Joseph, whence we are sure they were not priests, for in that age the Egyptian priests were in such high favour, that they retained their liberty, when, through a public calamity, all the rest of the people became slaves to the king. In Egypt, then, religion and medicine were not combined together. That the Jewish physicians as a class were absolutely distinct from the priests, is also very certain; for when king Asa was diseased in his feet, "be sought not to the Lord, but to the physicians." It would appear that such, likewise, was the case with the heathens, who dwelt near the Jews, as may be inferred from what is recorded of Ahaziah, king of Judab; when he sent messengers to enquire of Baalzebub, god of Ekron, conceruing his disease, he did not desire any remedy from him or his priest, but only to know whether he should recover or not.
But among the Cymry all branches of knowledge were centered indiscriminately in the Gwyddoniaid until the time of Prydain. These in his reign were divided into three orders, Bards, Druids, and Ovates, each having its peculiar duties as well as privileges. It was to the Ovate more especially that the studies and application of terrestrial and natural sciences, such as the one which now engages our attention, were entrusted.
In the Laws of Drvnwal Moelmud "medicine, commerce, and navigation," are styled "the three civil arts," each having "a peculiar corporate privilege," which privilege is stated to be "by the grant and creation of the lord of the territory, authenticated by the judicature, and distinct from the general privileges of a country and kindred."
The great legislator is said to have flourished about the year 430 before Christ. At that time, then, supposing the clause in question to be authentic, the art of medicine was protected and encouraged by the state—a fact which, whilst it indicates some progress in medical knowledge, tells much in favour of the humanity and peaceful habits of the people in general.
Soon after the era usually assigned to Dyvnwal Moelmud—about B.C. 400, Hippocrates lived, who is very generally considered as the father of physic, inasmuch as from his time medicine seems to have assumed the form of science among the Greeks. Whether any of the British Ovates became acquainted with his system in the interval between this and the Roman invasion, we are, of course, unable to say. It. is possible that they might have derived some information of his medical skill and treatment through the Phoceans, who traded between Marseilles and Britain; and we are certain that they were not men to despise any opportunity that fell in their way of adding to the store of their general knowledge.
In after times, however, we find that Hippocrates was much esteemed by the medical profession in this country, and the Physicians of Myddvai quote him with admiration. But their acquaintance with him was, no doubt, derived from a perusal of his works, rather than by tradition.
Some people there may be who are unwilling to admit the authority of our native memorials as to the Druidic antiquity of the art of medicine among the Cymry. But there exists not the slightest reason for any incredulity or doubt on the subject. On the contrary, the classical ‘writers of Greece and Rome, as soon as they are in a position to address us, bear witness in a greater or less degree to the same fact and support the general correctness of our traditions. The physical researches of the Bards and Druids seem to have caught their especial attention. "The soothsayers," says Strabo, "are sacrificers and physiologists (~vrio)~oio~) The Druids in addition to physiology practise ethic philosophy." Nature both external and human—causes and effects—diseases and their antidotes—all came under their cognizance, and in their hands underwent a complete and practical investigation. Cicero informs us that he was personally acquainted with one of the Gallic Druids, Divitiacus the Ædnan, a man of quality in his country, who professed to have a thorough knowledge of the laws of nature including, as we may well suppose the science of medicine.
Pliny enumerates some of the plants most in repute among the Britons for their medicinal properties. He mentions the mistletoe, and observes that in Druidical language it signified "All heal," omnia sanan gem—a name indicative of the efficacy which it was supposed to possess; and it is remarkable, as corroborative of his assertion, that Oil iachi is to this very day one of the names by which the plant in question is known to the Cymry. Nor does it appear that its virtues, real or traditionary, were forgotten in comparatively recent times. In the Book of Howel Veddyg, a descendant of the celebrated physicians of Myddvai, and which forms the second part of the present volume, we are informed that the mistletoe was efficacious in cases of general debility— nervous complaints—brain fever—rheumatism—-affection of the heart, liver, bowels, kidneys, spine— epilepsy—paralysis—insanity. It will strengthen the sight and hearing, and all the bodily senses—prevent barreness—and "whosoever takes a spoonful of the powder in his ordinary drink once a day, shall have uninterrupted health, strength of body, and manly vigour." Another plant mentioned by Pliny, is the selago, a kind of club moss, resembling savine, which according to him, the Druids much admired for its medicinal qualities, particularly in diseases of the eves. The samolus or marshwort, is said also to have been greatly used by them to cure their oxen and swine.
Welsh Botanology comprehends several plants, which either by name~ or tradition, are associated with the art of healing, and may be referred purely to Druidical times, or at least to times when, the Bardic College enjoyed the protection of the state. Such are the Derwen Vendigaid, or Vervain, the symbol of Alban Hevin, as the Mistletoe was of Alban Arthan—Arian Cor—Arian Gwion—Berwr Taliesin—Bogail Gwener—BoledOlwen—-Bronwen— Cerddinen—Clych Enid—Erbin—Eirin Gwion—Ffaen Taliesin— Croich Enid—Llys y Dryw—Llys Taliesin—Meillionen Olweu—Pumbys yr Alban—Yspyddaden, with many others.
We do not know to what extent British medicine was influenced one way or other by the Roman domination. It is very certain that the masters of the world did not generally regard with a favourable eye our native institutions; and as in the matter of medicine they themselves were not particularly celebrated, we are warranted in supposing that the medical college received no very great advantage from their rule. The Bards, however, though pre-eminently conservative, would not reject any real improvements which the Romans might propose to their notice, as we infer from their conduct in others matters, such as their reception of the Roman mode of making parchment and books.
Soon after the departure of the Romans, partiality for medical or ‘physical pursuits becomes once more characteristic of our Cymric ancestors.. The following constituents of man are attributed to the "Chief of Bards" in the 6th centurv.
"THE ELEMENTS OF MAN BY TALIESIN."
"Man consists of eight parts :—the first is the earth, which is sluggish and. heavy, whence is the flesh. The second is the stones, which are hard, and these are the materials of the bones. The third is water, which is moist and cold, and is the substance of the blood. The fourth is salt, which is briny and sharp, whence are the passions and the faculties of feeling in respect of corporeal sense and perception. The fifth is the air, or wind, whence is the breath. The sixth is the sun, which is clear and fair, whence is the fire, or corporeal warmth, and the light and colour. The seventh is the Holy Spirit whence are the soul and life.. The eighth is Christ, that is, the intellect and wisdom, and the light of the soul and life.
If the part of man that preponderates be of the earth, he will prove unwise, sluggish and very heavy, and will be a little, short, thin dwarf according as the preponderance may be, whether great or small. If it be of the air, the man will be light, unsteady, garrulous, and given to gossip. If of the stones, he will be hard of heart, understanding and judgment—a miser and a thief. If of the sun, he will be a man of genius, affectionate, active, docile, and poetical. If of the Holy Spirit, he will be godly, amiable, and compassionate, of a just and tender judgment, and fond of the arts and sciences; and this cannot otherwise than equiponderate with Christ and divine sonship?"
Taliesin has likewise the credit of being the propounder of the following medical Triads ;—
"There are three intractable substantial organs: the liver; the kidney; and the heart.
There are three intractable membranes: the dura mater; the peritoneum; and the urinary bladder.
There are three tedious complaints: disease of the knee joint; disease of the substance of a rib, and phthysis; for when purulent matter has formed in one of these, it is not known when it will get well"
The period between the 6th and 10th centuries, being especially occupied with national troubles, does not seem to have been favourable to the study of the arts and sciences in Wales ;—at any rate the literary remains of that interval are extremely scanty, and furnish us with no information as to the state of medical science, ~r the estimation in which the physician was held in the country.
Not so, however, the era of Howel Dda, (or the Good.) In his laws, which were compiled about A.D. 930, several particulars are noticed in connexion with these points, and more especially the medicine of the Royal Court. Of him it is thus stated Of the mediciner of the household, his office, his privilege, and his duty. this treats,
1. The twelfth is the mediciner of the household.
2. He is to have his laud free his horse in attendance; and his linen clothing from the queen, and his woollen clothing from the king.
3. His seat in the hall within the palace is a the base of the pillar to which the screen is attached, near which the king sits.
5. His protection is, from the time the king shall command him to visit a wounded or sick person, whether the person be in the palace or out of it, until he quit him, to convey sway an offender.~
6. He is to administer medicine gratuitously to all within the palace, and to the chief of the household; and lie is to have nothing from them except their bloody clothes, unless it be for one of the three dangerous wounds, as mentioned before; these are a stroke on the head unto the brain; a stroke in the body unto the bowels; and the breaking of one of the four limbs; for every one of these three dangerous wounds the mediciner is to have nine score pence and his food, or one pound without his food, and also the bloods clothes.
7. The mediciner is to have, when he shall apply a tent, twenty four pence.
8. For an application of red ointment, twelve pence.
9. For an application of herbs to a swelling, four legal pence.
10. For letting blood, four pence.
11. His food daily is worth one penny halfpenny.
12. His light every night is worth one legal penny.
13. The worth of a medical pan is one penny.
14. The mediciner is to take an indemnification from the kindred of the wounded person, in case he die from the remedy he may use, and if he do not take it, let him answer for the deed.
18. He is to accompany the armies.
17. His saraad is six kine and six score of silver, to be augmented.
18. His worth is six score and six kine, to be augmented."
Elsewhere we meet with the following particulars:
"Of the three conspicuous scars this is—
There are three conspicuous scars: one upon the face; another upon the foot; and another upon the hand; thirty pence on the foot; three score pence on the hand ; six score pence on the face. Every unexposed scar, four pence.
The cranium, four pence.
For every broken bone, twenty pence; unless there be a dispute as to its diminutiveness; and if there be a dispute as to the size let the mediciner take a brass basin, and let him place his elbow upon the ground, and his baud over the basin, and if its sound be heard, let four Legal pence be paid; and if it be not beard, nothing is due."
This singular test is made more clear in another place :—thus Four curt pennies are to be paid to a person for every bone, taken from the upper part of the cranium, which shall sound on failing into a copper basin."
If the mediciner was insulted while inebriated be was not entitled to saraad, as "he knew not at what time the king might want his assistance."
He was "free to travel the road, and out of the road—along with the messenger of the sick," and, as stated in legal fragments entitled "Elucidation," any one might take another’s horse to procure a medical man for a person in danger without being required to make amends.
We have no reason to suppose that there was any material difference either in the position of the physicians, or in the attention paid to the study of medicine during the succeeding ages, until we come to the era of Rhys Gryg, when the Pbvsiôians of Myddvai flourished. Rhys Gryg was the son of Rhys ab Gruffydd, prince of South Wales, and lived in the former part of the 13th century. He was a distinguished warrior, and fought with varied success in the wars which were carried on in Wales almost without intermission during his life. According to old usage be had his domestic . i.e. Rhys the Hoarse. This surname would seem to indicate that Rhys was afflicted with some disease of the Larynx, or his hoarseness may have been the result of a wound in that part.
Physician, namely Rhiwallon, who was assisted by his three sons, Cadwgaa, Gruffydd, and Elnion, from a place called Myddvai, in the present county of Caer. marthen, whose rights and privileges, as enjoined by law were worthily maintained and upheld by the prince. Under his patronage these men made a collection of valuable medicinal recipes applicable to the various disorders to which the human body was then. subject.
But though this collection bears their name, we are not to suppose that all the prescriptions contained therein were the result of the studies and experience of the Physicians of M~vddvai. Some no doubt had been in the materia medica of Wales long before; a few indeed may perhaps be traced up to the time of Howel the Good, if not to the sixth century. Such, however, do not seem to have been reduced to writing, until the Physicians of Myddvai took the matter In hand, and produced the work, which is now for the first time printed. The original manuscript is supposed to be the one lately transferred from the library of the Welsh Charity School, in London, to the British Museum. Of this there are several copies; the one adopted as the basis of the present volume is from the Red Book, in Jesus College, Oxford, which was carefully collated by the Rev. Robert Owen, B.D., Fellow of the said College, with a transcript made by the late Mr. Saunders, from Mr. Bees -of Tonn’s copy; which MS. was, moreover, copied about 1766, by William Bona, of Llanpumsant, from another belonging to lago ap Dewi of Llanllawddog. The various readings of the Tonn copy are all arranged at the foot of each page, and referred to under the letter T
A knowledge of medicine was preserved in the descendants of this family, and they continued to practice as physicians at Myddvai, without intermission, until the middle of the last century. The second portion of this volume purports to have been compiled by Howel the Physician, son of Rhys, son of Llewelyn, son of Philip the Physician, a lineal descendant of Einion, the son of Rhiwallon, from the Books of the first Physicians of Mvddvai. William Bona made a transcript from the Book of John Jones, Physician of Myddvai, the last lineal descendant of the family, A.D. 1743. The late Iolo Morganwg took a copy of this MS. in 1801, and it is his copy, now in Llanovér Library, that forms the text of our volume.
Besides these collections, several fragments, some indeed of considerable lengths, but of uncertain date, may be often met with in MSS. having for the most part, perhaps, been made by individual practitioners for their own private use, before the art of printing became general. Some medical prescriptions assumed a proverbial shape. and in that form clung firmly to the public mind. We subjoin a few of these; and as proverbs loose much of their point when translated, we give them first in their original form. DIARHEBION MEDDYGOL, (0 Lyfr laco ab Dewi.) A gysgo’n ddigwynos, nid rhaid iddo wrth Rhiwallon Myddfai. Cwynos o afalau, boreufwyd o gnan. Genau oer a thraed gwres~g fydd byw’n hir. I farchnad y pysgod y boren, a’r gigfa b:rydnhawn. Dwr ocr a bara twym a wnant fol afiachus. Tair cynneddf dwr; ni ddug afiechyd, dyled, na gweddwdod.. Bwytta wyau heb halen a bair afiechyd. Nid sarhad dwyn cwynos hen wr. LIysowen mewn pastai, a Ilainprai yn yr h~tlen. Cryd nen dwyinyn ar gwympad y deli sydd bob amber yn hir, neu’n farwol. Mynn mis, oen tn mis. Treed sychion, genan Ir. Gleisiad a pbregeth y Grawys. Fe Iadd cwynos fwy nec a wellhawyd enloed gan Feddygon MyddfaL Prydn~wnfwyd yagafn, cwynos ~ai, cwsg da, bir oes. Na flysia laeth wedi pyagod. Iechyd ieneiigti~yd, añecbyd henaint, yw cysg’*i Ilawer. HIT iechvd ienengct~yd a 1~rrha’r einioes. lachach arogli twym ua’i fwytta. ~1efyd byr i’r corph, a rhew byr i’r ddaear, aiachànt, ac a gryfhent; pob un o’r ddan yu hir a ddinystniaxit. Trephiswyf yn loyw, cardotted y meddyg. GweU yw blys us g~othineb. Digon o fare, ychydig 0 adiod. Y bars ddoe, y cig beddyw. a’r gwin y Ilynedd, a bair iecbyd. Torr dy syched lie cyrcho golchy4des & dwr. Tn dyn a fyddant biroesoeg~ aredwr sychdir, hafottwr mynydd, a pby~ottwr m6r. Tam gwledd iechyd, llaeth, bare, a helen. Tair..meddyginiaeth Meddygon Myddfai, dwr, mel, a ilafur. lechyd 7W ilafur cymhedroL T~ chymhedroldeb a barant hIT oes, ymborth, liafu; a myfyrdod. l~i thorro el gythlwng ym Mal, cyfnifed ei hun gyda’r meirw. Yr hwn a web ffunegl a’r nis casgbo, nid dyn uamyn diafolyw. 0 mynni farw, bwytta ddellcawl yn Awst. Na pbs faint a fwytte!ch. yf deirgwaith. E ddenfyn Duw fwyd I ddwybo wedi en goichi. Yf ddwe fal ych, a gwin fal brenin. Cynbildeb yw un wv, bonbeddigelddrwydd yw dan, glewder yw tn, a dirhidra yw’r pedwerydd. Pal gwypei ral ddãed iar yn Ionawr, ni adewid un an y Cawe defaid,.1]aeth geifr, menyn gwertheg, ~vdd oreu. T~ enilyn iechyd, me], ymenyn, a liaeth. Tn enllyn a~ecbyd. C, cwrw, ac aese]. Na ddiosg dy bale cyn y Dercbafael. Os mynni fyned yn glaf, goich dy ben, a dos i gysgu. Nidoes menu eawl beb ]ysian us daloni, na maeth. ~O mynni farw, bwytt~ gig maliaren, rhost, a chweg yn fuan.. Os bwyttai beth drwg, bwytta yagyfareog rost. Mw~tard wedi bwyd. A gartho ei ddanedd I blsen .1 gyflell, gall en carthu cyn ho bin t’r carn~ Udgorn anan yw peaweb sych. (From the Book of Isgo ab Dewi)
He who goes to sleep supperless will have no need of Rhiwallon of Myddvai. A supper of apples—breakfast of nuts. A cold mouth and warm feet will live long. To the fish market in the morning, to the butcher’s shop in the afternoon. Cold water and warm bread will make an unhealthy stomach. The three qualities of water: it will produce no sickness, no debt, and no widowhood. To eat eggs without salt will bring on sickness. It is no insult to deprive an old man of his supper. An eel in a pie, lampreys in salt. An ague or fever at the fall of the leaf is always of long continuance, or else is fatal. A kid a month old—a lamb three months. Dry feet, moist tongue. A salmon and sermon in Lent. Supper will kill more than were ever cured by the Physicians of Myddvai. A light dinner, a less snppe; sound sleep, long life. Do not wish for milk after fish. To sleep much is the health of youth, the sickness of old age. Long health in youth will shorten life. It is more wholesome to smell warm bread than to eat it. A short sickness for the body, and short frost for the earth, will heal; either of them long will destroy. Whilst the urine is clear, let the physician beg. Better is appetite than gluttony. Enough of bread, little of drink. The bread of yesterday, the meat of to-day, and the wine of last. year will produce health. Quench thy thirst where the washerwoman goes for water. Three men that are long-lived, the ploughman of dry land, a mountain dairyman, and a fisherman of the sea. The three feasts of health, milk, bread, and salt. The three medicines of the Physicians of Myddvai, water, honey, and labour. Moderate exercise is health. Three moderations will produce long life; in food, labour, and meditation. Whose breaks not his fast in May, let him consider himself with the dead. He who sees fennel and gathers it not is not a man, but a devil. If thou desirest to die, eat cabbage in August. Whatever quantity thou eatest drink thrice. God will send food to washed hands. Drink water like an ox, and wine like a king. One egg is economy, two is gentility, three is greediness, and the fourth is wastefulness. If persons knew how good a hen is in January, none would be left on the roost. The cheese of sheep, the milk of goats, and the butter of cows are the best. The three victuals of health, honey, butte; and milk. The three victuals of sickness, flesh meat, ale, and vinegar. Take not thy coat off before Ascension day. If thou wilt become unwell, wash thy head, and go to sleep. In pottage without herbs there is neither goodness, nor nourishment. If thou wilt die, eat roast mutton, and sleep soon after it. If thou wilt eat a bad thing, eat roast hare. Mustard after food.. He who cleans his teeth with the point of his knife, may soon clean them with the haft. A dry cough is the trumpet of death."
In conclusion, we beg to congratulate the Welsh MSS. Society, under whose auspices the present volume is published, upon its selection of a Translator. Mr. Pughe, himself a member of the medical profession and a good Welsh Scholar, has done full justice to a work, the execution of which required skill and judgment of no ordinary kind. We are sure that the country will appreciate his labours. Our thanks are greatly due to Lord Llanover for the liberal use of his MS., likewise to the Rev. Robert Owen, B.D., Jesus College, Oxford, for the very kind and careful manner in which he collated the Tonn MS. with the Red Book version; also to Mr. Rees of Tonn, for his kindness in lending his MS. for that purpose, and for the pains with which he compiled the Myddvai Legend; when gratuitous aids of such a kind are 80 rare, they deserve special acknowledgment.
Feast of St. David, 1861 THE EDITOR.
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