The cure of diseases by charms is generally supposed to be a kind of superstition antagonistic to common sense, and yet there are undoubted cases of complete cures through the instrumentality of charms. Warts are, undoubtedly, removed by the faith of those persons who suffer from them in the power of the charmer and his charms. The writer has had innumerable instances of the efficacy of wart charms, but it is not his intention to endeavour to trace the effect of charms on highly sensitive people, but only to record those charms that he has seen or heard of as having been used.

Swyno’r ’Ryri (Charming the Shingles).

The shingles is a skin disease, which encircles the body like a girdle, and the belief was that if it did so the patient died. However, there was a charm for procuring its removal, which was generally resorted to with success; but the last person who could charm this disease in Montgomeryshire lies buried on the west side of the church at Penybontfawr, and consequently there is no one now in those parts able to charm the shingles. The inscription on his tombstone informs us that Robert Davies, Glanhafon Fawr, died March 13th, 1864, aged 29, so that faith in this charm has reached our days.

It was believed that the descendants of a person who had eaten eagle’s flesh to the ninth generation could charm for shingles.

The manner of proceeding can be seen from the following quotation taken from “The History of Llanrhaiadr-yn-Mochnant,” by Mr. T. W. Hancock, which appears in vol. vi., pp. 327-8 of the Montgomeryshire Collections.

A Charm for the Shingles.

“This custom (charming for the shingles) was more prevalent in this parish than in any other in Montgomeryshire. A certain amount of penance was to be done by the sufferer, who was to go to the charmer in the morning fasting, and he was also to be fasting. The mode of cure was simple—the charmer breathed gently on the inflamed part, and then followed a series of little spittings upon and around it. A few visits to the charmer, or sometimes a single one, was sufficient to effect a cure.

“The power of charming for the ‘’Ryri’ is now lost, or in any event has not been practised in this parish, for several years past. The possession of this remarkable healing power by the charmer was said to have been derived from the circumstance of either the charmer himself, or one of his ancestors within the ninth degree, having eaten of the flesh of the eagle, the virtue being, it was alleged, transmitted from the person who had so partaken to his descendants for nine generations. The tradition is that the disorder was introduced into the country by a malevolent eagle.

“Some charmers before the operation of spitting, muttered to themselves the following incantation:—

Yr Eryr Eryres
Mi a’th ddanfonais
Dros naw mÔr a thros naw mynydd,
A thros naw erw o dir anghelfydd;
Lle na chyfartho ci, ac na frefo fuwch,
Ac na ddelo yr eryr byth yn uwch.”

Male eagle, female eagle,
I send you (by the operation of blowing, we presume)
Over nine seas, and over nine mountains,
And over nine acres of unprofitable land,
Where no dog shall bark, and no cow shall low,
And where no eagle shall higher rise.”

The charmer spat first on the rash and rubbed it with his finger over the affected parts, and then breathed nine times on it.

Jane Davies, an aged woman, a native of Llanrhaiadr-yn-Mochnant, with whom I had many long conversations on several occasions, told the narrator that she had cut a cat’s ear to get blood, wherewith to rub the patient’s breast who was suffering from the shingles, to stop its progress, until the sufferer could be visited by the charmer, and she said that the cat’s blood always stopped it spreading.

There were several charms for many of the ailments to which man is subject, which were thought to possess equal curative virtues.

Toothache charms.

By repeating the following doggerel lines the worst case of toothache could be cured—

Peter sat on a marble stone,
Jesus came to him all alone.
What’s up, Peter? The toothache, my lord;
Rise up Peter, and be cured of this pain,
And all those who carry these few lines for my sake.

This charm appeared in the Wrexham Advertiser as one that was used in Coedpoeth and Bwlch Gwyn. But the words appear in “Y Gwyliedydd” for May, 1826, page 151. The Welsh heading to the charm informs us that it was obtained from an Irish priest in County Cork, Ireland. The words are:—

Fel yr oedd Pedr yn eistedd ar faen Mynor,
Crist a ddaeth atto, ac efe yn unig.
Pedr, beth a ddarfu i ti? Y Ddanodd, fy Arglwydd Dduw.
Cyfod, Pedr, a rhydd fyddi;
A bydd pob dyn a dynes iach oddiwrth y ddanodd
Y rhai a gredant i’r geiriau hyn,
Yr wyf fi yn gwneuthur yn enw Duw.

The first two lines of the English and Welsh are the same but the third and succeeding lines in Welsh are as follows:—

Peter, what is the matter?
The toothache, my Lord God.
Rise Peter, and thou shalt be cured;
And every man and woman who believes these words
Shall be cured of the toothache,
Which I perform in the name of God.

Another version of this charm was given me by Mrs. Reynolds, Pembroke House, Oswestry—

As Jesus walked through the gates of Jerusalem,
He saw Peter weeping. Jesus said unto him, why weepest thou?
I have got the toothache. Jesus touched his tooth,
And Jesus said, have faith and believe,
Thy tooth shall ache no more.
I return you humble and hearty thanks
For the blessing which you have bestowed on me.

A young man told me that his brother once suffered greatly from toothache, and a woman gave him a charm like the above, written on paper. He rubbed the charm along the tooth, and he kept it in his pocket until it crumbled away, and as long as he preserved it he never was troubled with the toothache.

“Llosg ei bren (Rhosmari) hyd oni bo yn lo du, ac yna dyro ef mewn cadach lliain cry, ac ira dy ddanedd ag ef; ac fo ladd y pryfed, ac a’u ceidw rhag pob clefyd.”—Y Brython, p. 339.

“Burn a Rosemary bough until it becomes black, and then place it in a strong linen cloth, and anoint thy teeth with it, and it will kill the worm, and preserve thee from every kind of fever.”

It was thought at one time that toothache was caused by a worm in the tooth, as intimated above.

Whooping Cough Charm.

Children suffering from whooping cough were taken to a seventh son, or lacking a seventh son of sons only, to a fifth son of sons only, who made a cake, and gave it to the sufferers to be eaten by them, and they would recover. The visit was to be thrice repeated. Bread and butter were sometimes substituted for the cake.

The writer has been told of instances of the success of this charm.

Another charm was—buy a penny roll, wrap it in calico, bury it in the garden, take it up next day. The sufferer from whooping-cough is then to eat the roll until it is consumed.

Charm for Fits.

A ring made out of the offertory money was a cure for fits. About the year 1882 the wife of a respectable farmer in the parish of Efenechtyd called at the rectory and asked the rector’s wife if she would procure a shilling for her from the offering made at Holy Communion, out of which she was going to have a ring made to cure her fits. This coin was to be given unsolicited and received without thanks.

The Rev. J. D. Edwards, late vicar of Rhosymedre, informed the writer that his parishioners often obtained silver coins from the offertory for the purpose now named. So as to comply with the conditions, the sufferers went to Mrs. Edwards some time during the week before “Sacrament Sunday,” and asked her to request Mr. Edwards to give him or her a shilling out of the offertory, and on the following Monday the afflicted person would be at the Vicarage, and the Vicar, having already been instructed by Mrs. Edwards, gave the shilling without uttering a word, and it was received in the same manner.

Another charm for fits was to procure a human being’s skull, grind it into powder, and take it as medicine.

Charm for Cocks about to fight.

The charm consisted of a verse taken from the Bible, written on a slip of paper, wrapped round the bird’s leg, as the steel spurs were being placed on him. The verse so employed was, Eph. vi., 16:—“Taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.”

William Jones, Pentre Llyffrith, Llanfyllin, was a celebrated cock charmer. There was also a well-known charmer who lived at Llandegla, Denbighshire, who refused a charm to a certain man. When asked why he had not complied with his request, he said—“He will not need charms for his birds, for he will be a dead man before the main comes off.” This became true, for the man died, as foretold.

Charm for Asthma.

Place the Bible for three successive nights under the bolster of the sufferer, and it will cure him.

Charms for Warts.

1. Drop a pin into a holy well and your warts will disappear, but should anyone take the pin out of the well, the warts you have lost will grow on his fingers.

2. Rub the warts with the inside of a bean pod, and then throw the pod away.

3. Take wheat on the stalk, rub the warts with the wheat’s beard or bristles at the end of the ear, take these to four crosses or roads that cross each other, bury the straw, and the warts will decay with the decay of the straw.

4. Rub the warts with elderberry leaves plucked by night, and then burn them, and the warts will disappear.

5. Rub the warts with a bit of flesh meat, wrap the flesh up in paper, throw it behind your back, and do not look behind you to see what becomes of it, and whoever picks it up gets your warts.

6. Take a snail and pierce it through with a thorn, and leave it to die on the bush; as it disappears so will your warts.

Charm for removing a Stye from the eye.

Take an ordinary knitting needle, and pass it back and fore over the stye, but without touching it, and at the same time counting its age, thus—One stye, two styes, three styes, up to nine, and then reversing the order, as nine styes, eight styes, down to one stye, and no stye. This counting was to be done in one breath. If the charmer drew his breath the charm was broken, but three attempts were allowed. The stye, it was alleged, would die from that hour, and disappear in twenty-four hours.

Charms for Quinsy.

Apply to the throat hair cut at midnight from the black shoulder stripe of the colt of an ass.

Charming the Wild Wart.

Take a branch of elder tree, strip off the bark, split off a piece, hold this skewer near the wart, and rub the wart three or nine times with the skewer, muttering the while an incantation of your own composing, then pierce the wart with a thorn. Bury the skewer transfixed with the thorn in a dunghill. The wart will rot away just as the buried things decay.

Charm for Rheumatism.

Carry a potato in your pocket, and when one is finished, supply its place with another.

Charm for removing the Ringworm.

1. Spit on the ground the first thing in the morning, mix the spittle with the mould, and then anoint the ringworm with this mixture.

2. Hold an axe over the fire until it perspires, and then anoint the ringworm with the sweat.

Cattle Charms.

Mr. Hamer in his “Parochial Account of Llanidloes” published in The Montgomeryshire Collections, vol x., p. 249, states that he has in his possession two charms that were actually used for the protection of live stock of two small farms. One of them opens thus:—

“In the name of the Father, and of the Son, and of the Holy Ghost. Amen . . . and in the name of 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 further 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 beneath them the words, ‘By Jah, Joh, Jab.’ It was the custom 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 other cases the charm was worn by the cattle, as is shown by the following tale:—

Charm against Foot and Mouth Disease.

The cattle on a certain farm in Llansilin parish suffered from the above complaint, and old Mr. H--- consulted a conjuror, who gave him a written charm which he was directed to place on the horns of the cattle, and he was told this would act both as a preventive and a cure. This farmer’s cattle might be seen with the bit of paper, thus procured, tied to their horns. My informant does not wish to be named, nor does she desire the farmer’s name to be given, but she vouches for the accuracy of her information, and for my own use, she gave me all particulars respecting the above. This took place only a few years ago, when the Foot and Mouth Disease first visited Wales.

I obtained, through the kindness of the Rev. John Davies, vicar of Bryneglwys, the following charm procured from Mr. R. Jones, Tynywern, Bryneglwys, Denbighshire, who had it from his uncle, by whom it was used at one time.

Yn enw y Tad, a’r Mab, a’r Ysbryd.

Bod I grist Iesu y gysegredig a oddefe ar y groes,
Pan godaist Sant Lasarys o’i fedd wedi farw,
Pan faddeuaist Bechodau I fair fagdalen, a thrygra
wrthyf fel bo gadwedig bob peth a henwyf fi ag a
croeswyf fi ++++ trwy nerth a rhinwedd dy eiriau
Bendigedig di fy Arglwydd Iesu Crist. Amen.
Iesu Crist ain harglwydd ni gwared ni rhag pop
rhiwogaeth o Brofedigaeth ar yabrydol o uwch deiar
nag o Is deiar, rhag y gythraelig o ddun nei ddynes
a chalon ddrwg a reibia dda ei berchenog ei
ddrwg rhinwedd ei ddrwg galon ysgymynedig
a wahanwyd or ffydd gatholig ++++ trwy nerth a
rhinwedd dy eiriau Bendigedig di fy Arglwydd Iesu Crist. Amen.
Iesu Crist ain harglwydd ni Gwared ni rhag y glwy
ar bar, ar Llid, ar genfigain ar adwyth . . .
ar Pleined Wibrenon ar gwenwyn
deiarol, trwy nerth a rhinwedd dy eiriau
Bedigedig di Fy Arglwydd Iesu Crist. Amen.

It was somewhat difficult to decipher the charms and four words towards the end are quite illegible, and consequently they are omitted. The following translation will show the nature of the charm:—

In the Name of the Father, the Son, and the Spirit.

May Christ Jesus the sanctified one, who suffered death on the cross,
When thou didst raise Lazarus from his tomb after his death,
When Thou forgavest sins to Mary Magdalen, have
mercy on me, so that everything named by me and
crossed by me ++++ may be saved by the power and
virtue of thy blessed words my Lord Jesus Christ. Amen.
Jesus Christ our Lord save us from every kind of
temptation whether spiritual above the earth or
under the earth, from the devilish man or woman
with evil heart who bewitcheth the goods of their
owner; his evil virtue, his evil excommunicated heart
cut off from the Catholic Faith ++++ by the power
and virtue of thy blessed words my Lord Jesus Christ. Amen.
Jesus Christ our Lord save us from the disease and the
affliction, and the wrath, and the envy, and the
mischief, and the . . . and the planet of the sky
and the earthly poison, by the power and virtue
of Thy blessed words, my Lord Jesus Christ. Amen.

The mark ++++ indicates that crosses were here made by the person who used the charm, and probably the words of the charm were audibly uttered.

Another Cattle Charm Spell.

Mr. Hughes, Plasnewydd, Llansilin, lost several head of cattle. He was told to bleed one of the herd, boil the blood, and take it to the cowhouse at midnight. He did so, and lost no more after applying this charm.

A Charm for Calves.

If calves were scoured over much, and in danger of dying, a hazel twig the length of the calf was twisted round the neck like a collar, and it was supposed to cure them.

A Charm for Stopping Bleeding.

Mrs. Reynolds, whom I have already mentioned in connection with a charm for toothache, gave me the following charm. It bears date April 5, 1842:—

Our Blessed Saviour Jesus Christ was born at Bethlehem,
By the Virgin Mary,
Baptized in the River Jordan,
By St. John the Baptist.
He commanded the water to stop, and it obeyed Him.
And I desire in the name of Jesus Christ,
That the blood of this vein (or veins) might stop,
As the water did when Jesus Christ was baptized.

Amen.

Charm to make a Servant reliable.

“Y neb a fyno gael ei weinidog yn gywir, doded beth o’r lludw hwn yn nillad ei weinidog ac efe a fydd cywir tra parhao’r lludw.”—Y Brython, vol. iii., p. 137.

Which is:—Whosoever wishes to make his servant faithful let him place the ashes (of a snake) in the clothes of his servant, and as long as they remain there he will be faithful.

There are many other wonderful things to be accomplished with the skin of an adder, or snake, besides the preceding. The following are recorded in Y Brython, vol. iii., p. 137.

Charms performed with Snake’s Skin.

1. Burn the skin and preserve the ashes. A little salve made out of the ashes will heal a wound.

2. A little of the ashes placed between the shoulders will make a man invulnerable.

3. Whoso places a little of the ashes in the water with which he washes himself, should his enemies meet him, they will flee because of the beauty of his face.

4. Cast a little of the ashes into thy neighbour’s house, and he will leave it.

5. Place the ashes under the sole of thy foot, and everybody will agree with thee.

6. Should a man wrestle, let him place some of the ashes under his tongue, and no one can conquer him.

7. Should a man wish to know what is about to occur to him, let him place a pinch of the ashes on his head, and then go to sleep, and his dreams will reveal the future.

8. Should a person wish to ascertain the mind of another, let him throw a little of the ashes on that person’s clothes, and then let him ask what he likes, the answer will be true.

9. Has already been given above. (See page 272).

10. If a person is afraid of being poisoned in his food, let him place the ashes on the table with his food, and poison cannot stay there with the ashes.

11. If a person wishes to succeed in love, let him wash his hands and keep some of the ashes in them, and then everybody will love him.

12. The skin of the adder is a remedy against fevers.

The 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 them 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.

Such were some of the wonderful virtues of this plant, as given in the Brython, vol. iii., p. 339.

Charm for Clefyd y Galon, or Heart Disease.

The Rev. J. Felix, vicar of Cilcen, near Mold, when a young man lodged in Eglwysfach, near Glandovey. His landlady, noticing that he looked pale and thin, suggested that he was suffering from Clefyd y galon, which may be translated as above, or love sickness, a complaint common enough among young people, and she suggested that he should call in David Jenkins, a respectable farmer and a local preacher with the Wesleyans, to cure him. Jenkins came, and asked the supposed sufferer whether he believed in charms, and was answered in the negative. However, he proceeded with his patient as if he had answered in the affirmative. Mr Felix was told to take his coat off, he did so, and then he was bidden to tuck up his shirt above his elbow. Mr. Jenkins then took a yarn thread and placing one end on the elbow measured to the tip of Felix’s middle finger, then he told his patient to take hold of the yarn at one end, the other end resting the while on the elbow, and he was to take fast hold of it, and stretch it. This he did, and the yarn lengthened, and this was a sign that he was actually sick of heart disease. Then the charmer tied this yarn around the patient’s left arm above the elbow, and there it was left, and on the next visit measured again, and he was pronounced cured.

The above information I received from Mr. Felix, who is still alive and well.

There were various ways of proceeding in this charm. Yarn was always used and the measurement as above made, and sometimes the person was named and his age, and the Trinity was invoked, then the thread was put around the neck of the sick person, and left there for three nights, and afterwards buried in the name of the Trinity under ashes. If the thread shortened above the second joint of the middle finger there was little hope of recovery; should it lengthen that was a sign of recovery.

Clefyd yr Ede Wlan or Yarn Sickness.

About twenty years ago, when the writer was curate of Llanwnog, Montgomeryshire, a young Welsh married woman came to reside in the parish suffering from what appeared to be that fell disease, consumption. He visited her in her illness, and one day she appeared much elated as she had been told that she was improving in health. She told the narrator that she was suffering from Clwyf yr ede wlan or the woollen thread sickness, and she said that the yarn had lengthened, which was a sign that she was recovering. The charm was the same as that mentioned above, supplemented with a drink made of a quart of old beer, into which a piece of heated steel had been dipped, with an ounce of meadow saffron tied up in muslin soaked in it, taken in doses daily of a certain prescribed quantity, and the thread was measured daily, thrice I believe, to see if she was being cured or the reverse. Should the yarn shorten it was a sign of death, if it lengthened it indicated a recovery. However, although the yarn in this case lengthened, the young woman died. The charm failed.

Sufficient has been said about charms to show how prevalent faith in their efficiency was. Ailments of all descriptions had their accompanying antidotes; but it is singularly strange that people professing the Christian religion should cling so tenaciously to paganism and its forms, so that even in our own days, such absurdities as charms find a resting-place in the minds of our rustic population, and often, even the better-educated classes resort to charms for obtaining cures for themselves and their animals.

But from ancient times, omens, charms, and auguries have held considerable sway over the destinies of men. That charming book, Plutarch’s Lives, abounds with instances of this kind. Indeed, an excellent collection of ancient Folk-lore could easily be compiled from extant classical authors. Most things die hard, and ideas that have once made a lodgment in the mind of man, particularly when they are connected in any way with his faith, die the very hardest of all. Thus it is that such beliefs as are treated of in this chapter still exist, and they have reached our days from distant periods, filtered somewhat in their transit, but still retaining their primitive qualities.

We have not as yet gathered together the fragments of the ancient religion of the Celts, and formed of them a consistent whole, but evidently we are to look for them in the sayings and doings of the people quite as much as in the writings of the ancients. If we could only ascertain what views were held respecting any particular matter in ancient times, we might undoubtedly find traces of them even in modern days. Let us take for instance only one subject, and see whether traces of it still exist. CÆsar in his Commentaries states of the Druids that, “One of their principal maxims is that the soul never dies, but that after death it passes into the body of another being. This maxim they consider to be of the greatest utility to encourage virtue and to make them regardless of life.”

Now, is there anything that can be associated with such teaching still to be found? The various tales previously given of hags turning themselves and others into various kinds of animals prove that people believed that such transitions were in life possible, and they had only to go a step further and apply the same faith to the soul, and we arrive at the transmigration of souls.

It is not my intention to make too much of the following tale, for it may be only a shred, but still as such it is worthy of record. A few years ago I was staying at the Rectory, Erbistock, near Ruabon, and the rector, the Rev. P. W. Sparling, in course of conversation, said that a parishioner, one Betsy Roberts, told him that she knew before anyone told her, that a certain person died at such and such a time. The rector asked her how she came to know of the death if no one had informed her, and if she had not been to the house to ascertain the fact. Her answer was, “I knew because I saw a hare come from towards his house and cross over the road before me.” This was about all that the rector could elicit, but evidently the woman connected the appearance of the hare with the death of the man. The association of the live hare with the dead man was here a fact, and possibly in the birthplace of that woman such a connection of ideas was common. Furthermore, it has often been told me by people who have professed to have heard what they related, that being present in the death chamber of a friend they have heard a bird singing beautifully outside in the darkness, and that it stopped immediately on the death of their friend. Here again we have a strange connection between two forms of life, and can this be a lingering Druidic or other ancient faith?

In the Dictionary of the Welsh Language by the Rev. Canon Silvan Evans, part i., p. 8, under the word Abred, we have an exhaustive statement on the subject of transmigration, which I will take the liberty to transcribe, for it certainly throws light on the matter now treated of.

“Abred . . . 1. The state or condition through which, by a regular upward gradation, all animated beings pass from the lowest point of existence in which they originate, towards humanity and the highest state of happiness and perfection. All the states of animation below that of humanity are necessarily evil; in the state of humanity, good and evil are equally balanced; and in all the states above humanity, good preponderates and evil becomes impossible. If man, as a free agent, attaches himself to evil, he falls in death into such an animal state of existence as corresponds with the turpitude of his soul, which may be so great as to cast him down into the lowest point of existence, from which he shall again return through such a succession of animal existences as is most proper to divest him of his evil propensities. After traversing such a course, he will again rise to the probationary state of humanity, where according to contingencies he may rise or fall; yet, should he fall, he shall rise again, and should this happen for millions of ages, the path of happiness is still open to him, and will so remain to all eternity, for sooner or later he will infallibly arrive at his destined station or happiness, from which he can never fall. This doctrine of metamorphosis or evolution, attributed to the Druids and the Welsh bards, is succinctly but fully stated by its hierophant, Iolo Morganwg, in his ‘Poems’ (1794), ii., 195-256, and elucidated by documents which had not previously been made public, but of which none are of an early date.”

Thus writes the Welsh lexicographer on this matter. The word abred is archaic, as is the idea for which it stands; but as already said, very little has been lost of ideas which were once the property of kindred races; so here we have no exception to the general rule, though the word abred and the theory it represented come down to modern times strengthless, resembling the lifeless mummy of an Egyptian king that once represented a living people and principle. Still, the word and the idea it stands for have descended, in form, to our days, and tell us something about the faith of our forefathers regarding the immortality of the soul.