Today we revisit a post originally published in 2017 by Diana Luft on a sixteenth-century recipe against the stone ascribed to a certain Vicar of Gwenddwr, Wales. The recipe is in Welsh, but includes names of some ingredients in English, perhaps indicating an English original. I hope you will enjoy rediscovering this post about a beautiful part of Wales. Laurence Totelin
By Diana Luft
National Library of Wales MS. Peniarth 182 is a miscellany in the hand of Huw Pennant, a poet who lived and worked in Gwynedd and then Carmarthenshire at the turn of the sixteenth century. The manuscript has the look of a personal collection, and it was written over a period of five years, from 1509 until the scribe’s death in 1514. It contains pedigrees, chronicles, religious texts, and texts of a medical nature, including a list of the dangerous days of the year, a short herbal based on Macer Floridus, and two collections of medical recipes. These collections are united by their subject: they all treat the condition tostedd or bladder stone. The first collection has been gleaned from a medieval source; its five recipes can be traced to the four earliest medical manuscripts in Welsh. The second is a mix of recipes that can be traced to fourteenth- and fifteenth-century sources, with the addition of a unique remedy ascribed to an unnamed Vicar of Gwenddwr in Breconshire.
Writing in 1801, Theophilus Jones described the village of Gwenddwr as ‘a vile assortment of huts’, adding that, ‘the best fabric in it is the alehouse’. It may be that the village had fallen on hard times by the nineteenth century, as it seems that its sixteenth-century vicar was recommending a rather complicated, and expensive, course of treatment for bladder stones. Here is the recipe in full:
|Rhag y tostedd, medd Bickar Gwenddwr
Kymer ddyrnaid o saets, a’r gymaint arall o’r persli gwraidd ag oll, a’r gymaint arall o’r alisander, a’r gymaint arall o’r ‘selver’ (yr hwn a elwir kynga’r koed), a’r gymaint arall o’r ‘mors off maed lik’ (hynny ydyw, barfav kennin o’r rai ni fflannwyd yn y blaen), a xxxiii o rawn yr eiddaw, a dyrnaid o’r ‘betoni’ (yr rain a elwir kribe sanffred). Golch yn lan hwynt a phwnia mewn mortar kyn vaned a’r grinsaws. Yn ol hyny, bwrw hwynt mewn llestyr glan olchiad, a bwrw arnvn yno dri chwart o hengwrw kadarn, a thri chwart eraill o Rwmnai da. Kymered wraig a dwylaw glan olchiad, a gwasged hwynt hyd pan el ffrwyth y llysiav yn y ddiod. Oddyno kymrud lliain glan a’i hidlo ef yn dda, oddyno bwrw ymaith y soeg, oddyno brew y ddiod hyd pan el chwart o’r chwech chwart dan y brew. Oddyno yskimma ef yn lan, ag oddyno tyn y ddiod oddiar y tan, a bwrw ar y ddiod geinhiagwerth o’r graynys, a dimewerth o’r coleandur, keinhiagwerth o bowdwr syngir, dimewerth o bowdwr galingall, gwerth tair keinioc o saffrwm, dimewerth o bowdwr licorys. Dod y ddiod ar y tan a gad i verwi ias vechan i gymryd ffrwyth y llysiav. Oddyno tyn i’r llawr, a phan oero ef ddigon, dyro dy ddiod mewn llestyr pridd. Ystopia ef yn dda a lliain glan, a gad yno i sefyll dridiav a theirnos. Yn ol hynny, hidler y ddiod drwy liain glan a rodder i’r glaf y’w yfed yn oer y bore a’r nos, yngwres y gwaed. Arvered o hyn, a iach vydd drwy nerth Duw. Poed gwir Amen
|For the stone, says the Vicar of Gwenddwr
Take a handful of sage and the same amount again of parsley, roots and all, and the same amount again of alexanders and the same amount again of ‘cleavers’ (which are called wood burdock), and the same amount again of ‘moss of leek cuttings’ (that is, the beards of leeks which have not been planted before), and thirty-three ivy seeds, and a handful of ‘betony’ (which are called St. Brigid’s combs). Wash them clean and pound them in a mortar as fine as green sauce. After that, put them into a newly-washed vessel and add three quarts of strong old beer, and three more quarts of good Rumney wine. Let a woman with newly-washed hands be brought, and let her press them until the essence of the herbs goes into the liquid. Take a clean linen cloth and strain it well, and throw away the residue, then boil the liquid until one of the six quarts boils away. Skim it clean, remove the liquid from the heat, and add a penny’s-worth of grains of paradise, a halfpenny’s-worth of coriander, a penny’s-worth of ginger powder, a halfpenny’s-worth of galangal powder, three penny’s-worth of saffron, and a halfpenny’s-worth of liquorice powder. Put the liquid on the heat and let it boil for a little while to take the essence of the herbs. Then put it aside, and when it cools enough, put the liquid into an earthenware vessel. Stop it up well with a clean linen cloth and leave it to stand three days and three nights. After that, let the liquid be strained through a clean linen cloth and let it be given to the sick person to drink cold in the morning and at body temperature at night. Let him use this and he will be healed through the strength of God, Amen.
While Pennant’s text is in Welsh, the vicar’s original recipe was likely in English. Most of the ingredients are given in Welsh, but three are in English with Welsh explanations (cleavers, leek grass, and betony). It is not uncommon for Welsh recipes to use English borrowings, especially for foreign or exotic ingredients. The medieval recipe collections contain ingredients such as alym (alum), arment (arnament), atrwm (atrament), brwnston (sulphur), cod (cobbler’s wax), kopros (copperas), and opium. But the English words in this recipe do not refer to foreign or exotic ingredients, rather they indicate the common native herbs. The names of the imported ingredients are borrowings, but they are very old borrowings which have already been incorporated into Welsh. For example, the form coleandur (coriander) appears in Welsh in the earliest herbal glossary, while saffrwm (saffron), licorys (liquorice), and syngir (ginger) are found in the fourteenth-century recipe collections. Thus, while the imported ingredients in this recipe are borrowings, it is the explanations of the common herbs which indicate an English source.
Pennant does not say how he has come by this recipe, whether he has copied it from a book, received it from a friend or neighbour, or perhaps been in correspondence with the vicar himself. This is the last remedy in this manuscript, all of which treat a common and very painful condition. The collections of remedies in this manuscript, written over a period of years, all treating the same condition, beginning with old remedies taken from manuscripts and ending with what may be the result of correspondence with a contemporary, seems to tell a tale of increasing desperation in the face of an intractable illness. It is impossible to say whether Huw Pennant suffered from bladder stones himself, but the medical texts he chose to include in his collection would seem to suggest that he did. They would also seem to suggest that his interest in these remedies was not academic, but rather practical, that is, that he intended to use them, and may have done so. The cause of Pennant’s death is not recorded. I can only hope that, whatever it was, he received some relief from the ailment that seems to have plagued him for so long.
 This seems to be a reference to the propagation of leeks by removing the seed from the seed head and allowing the head to develop small clones of the parent plant upon it (leek grass), which can then be planted out. I have interpreted mors as representing English ‘moss’, in the sense of a plant resembling moss (OED ‘moss, n.1’ II.4) or perhaps ‘hairiness’ (MED ‘mos’ 1(a)), and maed as representing English ‘math’ that is, a cutting or a mowing, from Anglo-Saxon mæð (OED ‘math, n.1’) and thus mos off maed lik as a cutting of leek, which results in the production of leek grass which is hairy or moss-like in appearance.
 On Huw Pennant see Cartwright, J. 2016. The Middle Welsh Life of St. Ursula and the 11,000 Virgins. In Cartwright, J. ed. The Cult of St. Ursula and the 11,000 Virgins. Cardiff: UWP, pp. 163–86.
 Jones, T. 1809. The History of the County of Brecknock. Vol. 2 of 2. Brecknock: George North, p. 296. You can judge for yourself, from the photograph of the village taken by John Crellin in 2011 for his Radnor Images website (www.radnorimages.co.uk) and used with his kind permission here, whether Jones’s opinion holds true today!