CHAPTER IIIEWYAS AND LLANTHONI

Moreover I must not be silent concerning the collar (torques) which they call St. Canauc’s;[24]for it is most like to gold in weight, nature, and colour; it is in four pieces wrought round, joined together artificially, and clefted as it were in the middle, with a dog’s head, the teeth standing outward; it is esteemed by the inhabitants so powerful a relic, that no man dares swear falsely when it is laid before him: it bears the marks of some severe blows, as if made with an iron hammer; for a certain man, as it is said, endeavouring to break the collar for the sake of the gold, experienced the divine vengeance, was deprived of his eyesight, and lingered the remainder of his days in darkness.

A similar circumstance concerning the horn of St. Patrick (not golden indeed, but of brass [probably bronze], which lately was brought into these parts from Ireland) excites our admiration. The miraculous power of this relic first appeared with a terrible example in that country, through the foolish and absurd blowing of Bernard, a priest, as is set forth in our Topography of Ireland. Both the laity and clergy in Ireland, Scotland, and Wales held in such great veneration portable bells, and staves crooked at the top, and covered with gold, silver, or brass, and similar relics of the saints, that they were much more afraid of swearing falsely by them than by the gospels; because, from some hidden and miraculous power with which they are gifted, and the vengeance of the saint to whom they are particularly pleasing, their despisers and transgressors are severely punished. Themost remarkable circumstance attending this horn is, that whoever places the wider end of it to his ear will hear a sweet sound and melody united, such as ariseth from a harp gently touched.

In our days a strange occurrence happened in the same district. A wild sow, which by chance had been suckled by a bitch famous for her nose, became, on growing up, so wonderfully active in the pursuit of wild animals, that in the faculty of scent she was greatly superior to dogs, who are assisted by natural instinct, as well as by human art; an argument that man (as well as every other animal) contracts the nature of the female who nurses him. Another prodigious event came to pass nearly at the same time. A soldier, whose name was Gilbert Hagernel, after an illness of nearly three years, and the severe pains as of a woman in labour, in the presence of many people, voided a calf. A portent of some new and unusual event, or rather the punishment attendant on some atrocious crime. It appears also from the ancient and authentic records of those parts, that during the time St. Elwitus[25a]led the life of a hermit at Llanhamelach,[25b]the mare that used to carry his provisions to him was covered by a stag, and produced an animal of wonderful speed, resembling a horse before and a stag behind.

Bernard de Newmarch[26a]was the first of the Normans who acquired by conquest from the Welsh this province, which was divided into three cantreds.[26b]He married the daughter of Nest, daughter of Gruffydd, son of Llewelyn, who, by his tyranny, for a long time had oppressed Wales; his wife took her mother’s name of Nest, which the English transmuted into Anne; by whom he had children, one of whom, named Mahel, a distinguished soldier, was thus unjustly deprived of his paternal inheritance. His mother, in violation of the marriage contract, held an adulterous intercourse with a certain knight; on the discovery of which, the son met the knight returning in the night from his mother, and having inflicted on him a severe corporal punishment, and mutilated him, sent him away with great disgrace. The mother, alarmed at the confusion which this event caused, and agitated with grief, breathed nothing but revenge. She therefore went to king Henry I., and declared with assertions more vindictive than true, and corroborated by an oath, that her son Mahel was not the son of Bernard, but of another person with whom she had been secretly connected. Henry, on account of this oath, or rather perjury, and swayed more by his inclination than by reason, gave away her eldest daughter,whom she owned as the legitimate child of Bernard, in marriage to Milo Fitz-Walter,[27]constable of Gloucester, with the honour of Brecheinoc as a portion; and he was afterwards created earl of Hereford by the empress Matilda, daughter of the said king. By this wife he had five celebrated warriors; Roger, Walter, Henry, William, and Mahel; all of whom, by divine vengeance, or by fatal misfortunes, came to untimely ends; and yet each of them, except William, succeeded to the paternal inheritance, but left no issue. Thus this woman (not deviating from the nature of her sex), in order to satiate her anger and revenge, with the heavy loss of modesty, and with the disgrace of infamy, by the same act deprived her son of his patrimony, and herself of honour. Nor is it wonderful if a woman follows her innate bad disposition: for it is written in Ecclesiastes, “I have found one good man out of a thousand, but not one good woman;” and in Ecclesiasticus, “There is no head above the head of a serpent; and there is no wrath above the wrath of a woman;” and again, “Small is the wickedness of man compared to the wickedness of woman.” And in the same manner, as we may gather grapes off thorns, or figs off thistles, Tully, describing the nature of women, says, “Men, perhaps, for the sake of some advantage will commit one crime; but woman, to gratify one inclination, will not scruple to perpetrate all sorts of wickedness.” Thus Juvenal, speaking of women, say,

“— Nihil est audacior illisDeprensis, iram atque animos a crimine sumunt.— Mulier sævissima tunc estCum stimulos animo pudor admovet.— colllige, quod vindictaNemo magis gaudet quam fœmina.”

But of the five above-mentioned brothers and sons of earl Milo, the youngest but one, and the last in the inheritance, was the most remarkable for his inhumanity; he persecuted David II., bishop of St. David’s, to such a degree, by attacking his possessions, lands, and vassals, that he was compelled to retire as an exile from the district of Brecheinoc into England, or to some other parts of his diocese. Meanwhile, Mahel, being hospitably entertained by Walter de Clifford,[28a]in the castle of Brendlais,[28b]the house was by accident burned down, and he received a mortal blow by a stone falling from the principal tower on his head: upon which he instantly dispatched messengers to recal the bishop, and exclaimed with a lamentable voice, “O, my father and high priest, your saint has taken most cruel vengeance of me, not waiting the conversion of a sinner, but hastening his death and overthrow.” Having often repeated similar expressions, and bitterly lamented his situation, he thus ended his tyranny and life together; the first year of his government not having elapsed.

A powerful and noble personage, by name Brachanus, was in ancient times the ruler of the province of Brecheinoc, and from him it derived this name. The British histories testify that he had four-and-twenty daughters,all of whom, dedicated from their youth to religious observances, happily ended their lives in sanctity. There are many churches in Wales distinguished by their names, one of which, situated on the summit of a hill, near Brecheinoc, and not far from the castle of Aberhodni, is called the church of St. Almedda,[29a]after the name of the holy virgin, who, refusing there the hand of an earthly spouse, married the Eternal King, and triumphed in a happy martyrdom; to whose honour a solemn feast is annually held in the beginning of August, and attended by a large concourse of people from a considerable distance, when those persons who labour under various diseases, through the merits of the Blessed Virgin, received their wished-for health. The circumstances which occur at every anniversary appear to me remarkable. You may see men or girls, now in the church, now in the churchyard, now in the dance, which is led round the churchyard with a song, on a sudden falling on the ground as in a trance, then jumping up as in a frenzy, and representing with their hands and feet, before the people, whatever work they have unlawfully done on feast days; you may see one man put his hand to the plough, and another, as it were, goad on the oxen, mitigating their sense of labour, by the usual rude song:[29b]one man imitating the profession of a shoemaker; another, that of a tanner. Now you may see a girl with a distaff, drawing out the thread, and winding it again on the spindle; another walking, and arranging the threads for the web; another, as it were, throwing the shuttle, and seeming to weave. On being brought into the church, and led up to the altar with their oblations, you will be astonished to see them suddenly awakened, and coming to themselves. Thus, by the divine mercy, which rejoices in the conversion, not in the death, of sinners, many persons from the conviction of their senses, are on these feast days corrected and mended.

This country sufficiently abounds with grain, and if there is any deficiency, it is amply supplied from the neighbouring parts of England; it is well stored with pastures, woods, and wild and domestic animals. River-fish are plentiful, supplied by the Usk on one side, and by the Wye on the other; each of them produces salmon and trout; but the Wye abounds most with the former, the Usk with the latter. The salmon of the Wye are in season during the winter, those of the Usk in summer; but the Wye alone produces the fish called umber,[30a]the praise of which is celebrated in the works of Ambrosius, as being found in great numbers in the rivers near Milan; “What,” says he, “is more beautiful to behold, more agreeable to smell, or more pleasant to taste?” The famous lake of Brecheinoc supplies the courntry with pike, perch, excellent trout, tench, and eels. A circumstance concerning this lake, which happened a short time before our days, must not be passed over in silence. “In the reign of king Henry I., Gruffydd,[30b]son of Rhysap Tewdwr, held under the king one comot, namely, the fourth part of the cantred of Caoc,[31]in the cantref Mawr, which, in title and dignity, was esteemed by the Welsh equal to the southern part of Wales, called Deheubarth, that is, the right-hand side of Wales. When Gruffydd, on his return from the king’s court, passed near this lake, which at that cold season of the year was covered with water-fowl of various sorts, being accompanied by Milo, earl of Hereford, and lord of Brecheinoc, and Payn Fitz-John, lord of Ewyas, who were at that time secretaries and privy counsellors to the king; earl Milo, wishing to draw forth from Gruffydd some discourse concerning his innate nobility, rather jocularly than seriouslythus addressed him: “It is an ancient saying in Wales, that if the natural prince of the country, coming to this lake, shall order the birds to sing, they will immediately obey him.” To which Gruffydd, richer in mind than in gold, (for though his inheritance was diminished, his ambition and dignity still remained), answered, “Do you therefore, who now hold the dominion of this land, first give the command;” but he and Payn having in vain commanded, and Gruffydd, perceiving that it was necessary for him to do so in his turn, dismounted from his horse, and falling on his knees towards the east, as if he had been about to engage in battle, prostrate on the ground, with his eyes and hands uplifted to heaven, poured forth devout prayers to the Lord: at length, rising up, and signing his face and forehead with the figure of the cross, he thus openly spake: “Almighty God, and Lord Jesus Christ, who knowest all things, declare here this day thy power. If thou hast caused me to descend lineally from the natural princes of Wales, I command these birds in thy name to declare it;” and immediately the birds, beating the water with their wings, began to cry aloud, and proclaim him. The spectators were astonished and confounded; and earl Milo hastily returning with Payn Fitz-John to court, related this singular occurrence to the king, who is said to have replied, “By the death of Christ (an oath he was accustomed to use), it is not a matter of so much wonder; for although by our great authority we commit acts of violence and wrong against these people, yet they are known to be the rightful inheritors of this land.”

The lake also[32](according to the testimony of the inhabitants)is celebrated for its miracles; for, as we have before observed, it sometimes assumed a greenish hue, so in our days it has appeared to be tinged with red, not universally, but as if blood flowed partially through certain veins and small channels. Moreover it is sometimes seen by the inhabitants covered and adorned with buildings, pastures, gardens, and orchards. In the winter, when it is frozen over, and the surface of the water is converted into a shell of ice, it emits a horrible sound resembling the moans of many animals collected together; but this, perhaps, may be occasioned by the sudden bursting of the shell, and the gradual ebullition of the air through imperceptible channels. This country is well sheltered on every side (except the northern) by high mountains; on the western by those of cantref Bychan;[33a]on the southern, by that range, of which the principal is Cadair Arthur,[33b]or the chair of Arthur, socalled from two peaks rising up in the form of a chair, and which, from its lofty situation, is vulgarly ascribed to Arthur, the most distinguished king of the Britons. A spring of water rises on the summit of this mountain, deep, but of a square shape, like a well, and although no stream runs from it, trout are said to be sometimes found in it.

Being thus sheltered on the south by high mountains, the cooler breezes protect this district from the heat of the sun, and, by their natural salubrity, render the climate most temperate. Towards the east are the mountains of Talgarth and Ewyas.[34a]The natives of these parts, actuated by continual enmities and implacable hatred, are perpetually engaged in bloody contests. But we leave to others to describe the great and enormous excesses, which in our time have been here committed, with regard to marriages, divorces, and many other circumstances of cruelty and oppression.

Inthe deep vale of Ewyas,[34b]which is about an arrow-shot broad, encircled on all sides by lofty mountains, standsthe church of Saint John the Baptist, covered with lead, and built of wrought stone; and, considering the nature of the place, not unhandsomely constructed, on the very spot where the humble chapel of David, the archbishop, had formerly stood decorated only with moss and ivy. A situation truly calculated for religion, and more adapted to canonical discipline, than all the monasteries of the British isle. It was founded by two hermits, in honour of the retired life, far removed from the bustle of mankind, in a solitary vale watered by the river Hodeni. From Hodeni it was called Lanhodeni, for Lan signifies an ecclesiastical place. This derivation may appear far-fetched, for the name of the place, in Welsh, is Nanthodeni. Nant signifies a running stream, from whence this place is still called by the inhabitants Landewi Nanthodeni,[35]or the church of Saint David upon the river Hodeni. The English therefore corruptly call it Lanthoni, whereas it should either be called Nanthodeni, that is, the brook of the Hodeni, or Lanhodeni, the church upon the Hodeni. Owing to its mountainous situation, the rains are frequent, the winds boisterous,and the clouds in winter almost continual. The air, though heavy, is healthy; and diseases are so rare, that the brotherhood, when worn out by long toil and affliction during their residence with the daughter, retiring to this asylum, and to their mother’s[36a]lap, soon regain their long-wished-for health. For as my Topographical History of Ireland testifies, in proportion as we proceed to the eastward, the face of the sky is more pure and subtile, and the air more piercing and inclement; but as we draw nearer to the westward, the air becomes more cloudy, but at the same time is more temperate and healthy. Here the monks, sitting in their cloisters, enjoying the fresh air, when they happen to look up towards the horizon, behold the tops of the mountains, as it were, touching the heavens, and herds of wild deer feeding on their summits: the body of the sun does not become visible above the heights of the mountains, even in a clear atmosphere, till about the hour of prime, or a little before. A place truly fitted for contemplation, a happy and delightful spot, fully competent, from its first establishment, to supply all its own wants, had not the extravagance of English luxury, the pride of a sumptuous table, the increasing growth of intemperance and ingratitude, added to the negligence of its patrons and prelates, reduced it from freedom to servility; and if the step-daughter, no less enviously than odiously, had not supplanted her mother.

It seems worthy of remark, that all the priors who were hostile to this establishment, died by divine visitation. William,[36b]who first despoiled the place of its herds and storehouses, being deposed by the fraternity, forfeited his right of sepulture amongst the priors. Clementseemed to like this place of study and prayer, yet, after the example of Heli the priest, as he neither reproved nor restrained his brethren from plunder and other offences, he died by a paralytic stroke. And Roger, who was more an enemy to this place than either of his predecessors, and openly carried away every thing which they had left behind, wholly robbing the church of its books, ornaments, and privileges, was also struck with a paralytic affection long before his death, resigned his honours, and lingered out the remainder of his days in sickness.

In the reign of king Henry I., when the mother church was as celebrated for her affluence as for her sanctity (two qualities which are seldom found thus united), the daughter not yet being in existence (and I sincerely wish she never had been produced), the fame of so much religion attracted hither Roger, bishop of Salisbury, who was at that time prime minister; for it is virtue to love virtue, even in another man, and a great proof of innate goodness to show a detestation of those vices which hitherto have not been avoided. When he had reflected with admiration on the nature of the place, the solitary life of the fraternity, living in canonical obedience, and serving God without a murmur or complaint, he returned to the king, and related to him what he thought most worthy of remark; and after spending the greater part of the day in the praises of this place, he finished his panegyric with these words: “Why should I say more? the whole treasure of the king and his kingdom would not be sufficient to build such a cloister.” Having held the minds of the king and the court for a long time in suspense by this assertion, he at length explained the enigma, by saying that he alluded to the cloister of mountains, by which this church is on every side surrounded. But William, a knight, who first discovered this place, and his companion Ervistus, a priest, having heard, perhaps, as it is written in the Fathers, according to the opinion of Jerome, “that the church of Christdecreased in virtues as it increased in riches,” were accustomed often devoutly to solicit the Lord that this place might never attain great possessions. They were exceedingly concerned when this religious foundation began to be enriched by its first lord and patron, Hugh de Lacy,[38]and by the lands and ecclesiastical benefices conferred upon it by the bounty of others of the faithful: from their predilection to poverty, they rejected many offers of manors and churches; and being situated in a wild spot, they would not suffer the thick and wooded parts of the valley to be cultivated and levelled, lest they should be tempted to recede from their heremitical mode of life.

But whilst the establishment of the mother church increased daily in riches and endowments, availing herself of the hostile state of the country, a rival daughter sprang up at Gloucester, under the protection of Milo, earl of Hereford; as if by divine providence, and through the merits of the saints and prayers of those holy men (of whom two lie buried before the high altar), it were destined that the daughter church should be founded in superfluities, whilst the mother continued in that laudable state of mediocrity which she had always affected and coveted. Let the active therefore reside there, the contemplative here; there the pursuit of terrestrial riches, here the love of celestial delights; there let them enjoy the concourse of men, here the presence of angels; there let the powerful of this world be entertained, here let the poor of Christ be relieved; there, I say, let human actions and declamations be heard, but here let reading and prayers be heard only in whispers; there let opulence,the parent and nurse of vice, increase with cares, here let the virtuous and golden mean be all-sufficient. In both places the canonical discipline instituted by Augustine, which is now distinguished above all other orders, is observed; for the Benedictines, when their wealth was increased by the fervour of charity, and multiplied by the bounty of the faithful, under the pretext of a bad dispensation, corrupted by gluttony and indulgence an order which in its original state of poverty was held in high estimation. The Cistercian order, derived from the former, at first deserved praise and commendation from its adhering voluntarily to the original vows of poverty and sanctity: until ambition, the blind mother of mischief, unable to fix bounds to prosperity, was introduced; for as Seneca says, “Too great happiness makes men greedy, nor are their desires ever so temperate, as to terminate in what is acquired:” a step is made from great things to greater, and men having attained what they did not expect, form the most unbounded hopes; to which the poet Ovid thus alludes.

“Luxuriant animi rebus plerumque secundis,Nec facile est æqua commoda mente pati;”

And again:

“Creverunt opes et opum furiosa cupido,Et cum possideant plurima, plura petunt.”

And also the poet Horace:

“—scilicet improbæCrescunt divitiæ, tamenCurtæ nescio quid semper abest rei.Crescentem sequitur cura pecuniamMajorumque fames.”

To which purpose the poet Lucan says:

“—O vitæ tuta facultasPauperis, angustique lares, o munera nondumIntellecta Deûm!”

And Petronius:

“Non bibit inter aquas nec poma fugacia carpitTantalus infelix, quem sua vota premunt.Divitis hic magni facies erit, omnia lateQui tenet, et sicco concoquit ore famem.”

The mountains are full of herds and horses, the woods well stored with swine and goats, the pastures with sheep, the plains with cattle, the arable fields with ploughs; and although these things in very deed are in great abundance, yet each of them, from the insatiable nature of the mind, seems too narrow and scanty. Therefore lands are seized, landmarks removed, boundaries invaded, and the markets in consequence abound with merchandise, the courts of justice with law-suits, and the senate with complaints. Concerning such things, we read in Isaiah, “Woe unto them that join house to house, that lay field to field, till there be no place, that they be placed alone in the midst of the earth.”

If therefore, the prophet inveighs so much against those who proceed to the boundaries, what would he say to those who go far beyond them? From these and other causes, the true colour of religion was so converted into the dye of falsehood, that manners internally black assumed a fair exterior:

“Qui color albus erat, nunc est contrarius albo.”

So that the scripture seems to be fulfilled concerning these men, “Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves.” But I am inclined to think this avidity does not proceed from any bad intention. For the monks of this Order (although themselves most abstemious) incessantly exercise, more than any others, the acts of charity and beneficence towards the poor and strangers; and because they do not live as others upon fixed incomes, but depend only on their labour and forethought for subsistence, they are anxious to obtain lands, farms,and pastures, which may enable them to perform these acts of hospitality. However, to repress and remove from this sacred Order the detestable stigma of ambition, I wish they would sometimes call to mind what is written in Ecclesiasticus, “Whoso bringeth an offering of the goods of the poor, doth as one that killeth the son before his father’s eyes;” and also the sentiment of Gregory, “A good use does not justify things badly acquired;” and also that of Ambrose, “He who wrongfully receives, that he may well dispense, is rather burthened than assisted.” Such men seem to say with the Apostle, “Let us do evil that good may come.” For it is written, “Mercy ought to be of such a nature as may be received, not rejected, which may purge away sins, not make a man guilty before the Lord, arising from your own just labours, not those of other men.” Hear what Solomon says; “Honour the Lord from your just labours.” What shall they say who have seized upon other men’s possessions, and exercised charity? “O Lord! in thy name we have done charitable deeds, we have fed the poor, clothed the naked, and hospitably received the stranger:” to whom the Lord will answer; “Ye speak of what ye have given away, but speak not of the rapine ye have committed; ye relate concerning those ye have fed, and remember not those ye have killed.” I have judged it proper to insert in this place an instance of an answer which Richard, king of the English, made to Fulke,[41]a good and holy man, by whomGod in these our days has wrought many signs in the kingdom of France. This man had among other things said to the king; “You have three daughters, namely, Pride, Luxury, and Avarice; and as long as they shall remain with you, you can never expect to be in favour with God.” To which the king, after a short pause, replied: “I have already given away those daughters in marriage: Pride to the Templars, Luxury to the Black Monks, and Avarice to the White.” It is a remarkable circumstance, or rather a miracle, concerning Lanthoni, that, although it is on every side surrounded by lofty mountains, not stony or rocky, but of a soft nature, and covered with grass, Parian stones are frequently found there, and are called free-stones, from the facility with which they admit of being cut and polished; and with these the church is beautifully built. It is also wonderful, that when, after a diligent search, all the stones have been removed from the mountains, and no more can be found, upon another search, a few days afterwards, they reappear in greater quantities to those who seek them. With respect to the two Orders, the Cluniac and the Cistercian, this may be relied upon; although the latter are possessed of fine buildings, with ample revenues and estates, they will soon be reduced to poverty and destruction. To the former, on the contrary, you would allot a barren desert and a solitary wood; yet in a few years you will find them in possession of sumptuous churches and houses, and encircled with an extensive property. The difference of manners (as it appears to me) causes this contrast. For as without meaning offence to either party, I shall speak the truth, the one feels the benefitsof sobriety, parsimony, and prudence, whilst the other suffers from the bad effects of gluttony and intemperance: the one, like bees, collect their stores into a heap, and unanimously agree in the disposal of one well-regulated purse; the others pillage and divert to improper uses the largesses which have been collected by divine assistance, and by the bounties of the faithful; and whilst each individual consults solely his own interest, the welfare of the community suffers; since, as Sallust observes, “Small things increase by concord, and the greatest are wasted by discord.” Besides, sooner than lessen the number of one of the thirteen or fourteen dishes which they claim by right of custom, or even in a time of scarcity or famine recede in the smallest degree from their accustomed good fare, they would suffer the richest lands and the best buildings of the monastery to become a prey to usury, and the numerous poor to perish before their gates.

The first of these Orders, at a time when there was a deficiency in grain, with a laudable charity, not only gave away their flocks and herds, but resigned to the poor one of the two dishes with which they were always contented. But in these our days, in order to remove this stain, it is ordained by the Cistercians, “That in future neither farms nor pastures shall be purchased; and that they shall be satisfied with those alone which have been freely and unconditionally bestowed upon them.” This Order, therefore, being satisfied more than any other with humble mediocrity, and, if not wholly, yet in a great degree checking their ambition; and though placed in a worldly situation, yet avoiding, as much as possible, its contagion; neither notorious for gluttony or drunkenness, for luxury or lust; is fearful and ashamed of incurring public scandal, as will be more fully explained in the book we mean (by the grace of God) to write concerning the ecclesiastical Orders.

In these temperate regions I have obtained (according to the usual expression) a place of dignity, but no greatomen of future pomp or riches; and possessing a small residence[44a]near the castle of Brecheinoc, well adapted to literary pursuits, and to the contemplation of eternity, I envy not the riches of Croesus; happy and contented with that mediocrity, which I prize far beyond all the perishable and transitory things of this world. But let us return to our subject.

Fromthence[44b]we proceeded through the narrow, woody tract called the bad pass of Coed Grono, leaving thenoble monastery of Lanthoni, inclosed by its mountains, on our left. The castle of Abergevenni is so called from its situation at the confluence of the river Gevenni with the Usk.

It happened a short time after the death of king Henry I., that Richard de Clare, a nobleman of high birth, and lord of Cardiganshire, passed this way on his journey from England into Wales, accompanied by Brian de Wallingford, lord of this province, and many men-at-arms. At the passage of Coed Grono,[45]and at the entrance into the wood, he dismissed him and his attendants, though much against their will, and proceeded on his journey unarmed; from too great a presumption of security, preceded only by a minstrel and a singer, one accompanying the other on the fiddle. The Welsh awaiting his arrival, with Iorwerth, brother of Morgan of Caerleon, at their head, and others of his family, rushed upon him unawares from the thickets, and killed him and many of his followers. Thus it appears how incautious and neglectful of itself is too great presumption; for fear teaches foresight and caution in prosperity, but audacity is precipitate, and inconsiderate rashness will not await the advice of the leader.

A sermon having been delivered at Abergevenni,[46]and many persons converted to the cross, a certain nobleman of those parts, named Arthenus, came to the archbishop, who was proceeding towards the castle of Usk, and humbly begged pardon for having neglected to meet him sooner. Being questioned whether he would take the cross, he replied, “That ought not be done without the advice of his friends.” The archbishop then asked him, “Are you not going to consult your wife?” To which he modestly answered, with a downcast look, “When the work of a man is to be undertaken, the counsel of a woman ought not to be asked;” and instantly received the cross from the archbishop.

We leave to others the relation of those frequent and cruel excesses which in our times have arisen amongst the inhabitants of these parts, against the governors of castles, and the vindictive retaliations of the governors against the natives. But king Henry II. was the true author, and Ranulf Poer, sheriff of Hereford, the instrument, of the enormous cruelties and slaughter perpetrated here in our days, which I thought better to omit,lest bad men should be induced to follow the example; for although temporary advantage may seem to arise from a base cause, yet, by the balance of a righteous judge, the punishment of wickedness may be deferred, though not totally avoided, according to the words of the poet,—

“Non habet eventus sordida præda bonos.”

For after seven years of peace and tranquillity, the sons and grandsons of the deceased, having attained the age of manhood, took advantage of the absence of the lord of the castle (Abergevenni), and, burning with revenge, concealed themselves, with no inconsiderable force during the night, within the woody foss of the castle. One of them, name Sisillus (Sitsylt) son of Eudaf, on the preceding day said rather jocularly to the constable, “Here will we enter this night,” pointing out to him a certain angle in the wall where it seemed the lowest; but since

“—Ridendo dicere verumQuis vetat?”

and

“—fas est et ab hoste doceri,”

the constable and his household watched all night under arms, till at length, worn out by fatigue, they all retired to rest on the appearance of daylight, upon which the enemy attacked the walls with scaling-ladders, at the very place that had been pointed out. The constable and his wife were taken prisoners, with many others, a few persons only escaping, who had sheltered themselves in the principal tower. With the exception of this stronghold, the enemy violently seized and burned everything; and thus, by the righteous judgment of God, the crime was punished in the very place where it had been committed. A short time after the taking of this fortress, when the aforesaid sheriff was building a castleat Landinegat,[48]near Monmouth, with the assistance of the army he had brought from Hereford, he was attacked at break of day, when

“Tythoni croceum linquens Aurora cubile”

was only beginning to divest herself of the shades of night, by the young men from Gwent and the adjacent parts, with the descendants of those who had been slain. Through aware of this premeditated attack, and prepared and drawn up in battle array, they were nevertheless repulsed within their intrenchments, and the sheriff, together with nine of the chief men of Hereford, and many others, were pierced to death with lances. It is remarkable that, although Ranulf, besides many other mortal wounds, had the veins and arteries of his neck and his windpipe separated with a sword, he made signs for a priest, and from the merit of his past life, and the honour and veneration he had shewn to those chosen into the sacred order of Christ, he was confessed, and received extreme unction before he died. And, indeed, many events concur to prove that, as those who respect the priesthood, in their latter days enjoy the satisfaction of friendly intercourse, so do their revilers and accusers often die without that consolation. William de Braose, who was not the author of the crime we have preferred passing over in silence, but the executioner, or, rather, not the preventer of its execution, while the murderous bands were fulfilling the orders they had received, was precipitated into a deep foss, and being taken by the enemy, was drawn forth, and only by a sudden effort of his own troops, and by divine mercy, escaped uninjured. Hence it is evident that he who offends in a less degree, and unwillingly permits a thing to be done, is more mildly punished than he who adds counsel and authority to his act. Thus, in the sufferings of Christ, Judas waspunished with hanging, the Jews with destruction and banishment, and Pilate with exile. But the end of the king, who assented to and ordered this treachery, sufficiently manifested in what manner, on account of this and many other enormities he had committed (as in the book “De Instructione Principis,” by God’s guidance, we shall set forth), he began with accumulated ignominy, sorrow, and confusion, to suffer punishment in this world.[49a]

It seems worthy of remark, that the people of what is called Venta[49b]are more accustomed to war, more famous for valour, and more expert in archery, than those of any other part of Wales. The following examples prove the truth of this assertion. In the last capture of the aforesaid castle, which happened in our days, two soldiers passing over a bridge to take refuge in a tower built on a mound of earth, the Welsh, taking them in the rear, penetrated with their arrows the oaken portal of the tower, which was four fingers thick; in memory of which circumstance, the arrows were preserved in the gate. William de Braose also testifies that one of his soldiers, in a conflict with the Welsh, was wounded by an arrow, which passed through his thigh and the armour with which it was cased on both sides, and, through that part of the saddle which is called thealva, mortally wounded the horse. Another soldier had his hip, equally sheathed in armour, penetrated by an arrow quite to the saddle, and on turning his horse round, received a similar wound on the opposite hip, which fixed him on both sides of his seat. What more could be expected from a balista? Yet the bows used by this people are not made of horn,ivory, or yew, but of wild elm; unpolished, rude, and uncouth, but stout; not calculated to shoot an arrow to a great distance, but to inflict very severe wounds in close fight.

But let us again return to our Itinerary.

Atthe castle of Usk, a multitude of persons influenced by the archbishop’s sermon, and by the exhortations of the good and worthy William bishop of Landaf,[50a]who faithfully accompanied us through his diocese, were signed with the cross; Alexander archdeacon of Bangor[50b]acting as interpreter to the Welsh. It is remarkable that many of the most notorious murderers, thieves, and robbers of the neighbourhood were here converted, to the astonishment of the spectators. Passing from thence through Caerleon and leaving far on our left hand the castle of Monmouth, and the noble forest of Dean, situated on the other side of the Wye and on this side the Severn, and which amply supplies Gloucester with iron and venison, we spent the night at Newport, having crossed the river Usk three times.[50c]Caerleon means the city of Legions, Caer, in the British language, signifying a city or camp, for there the Roman legions, sent into this island, were accustomed to winter, and from this circumstance it was styled the city of legions. This city was of undoubtedantiquity, and handsomely built of masonry, with courses of bricks, by the Romans. Many vestiges of its former splendour may yet be seen; immense palaces, formerly ornamented with gilded roofs, in imitation of Roman magnificence, inasmuch as they were first raised by the Roman princes, and embellished with splendid buildings; a tower of prodigious size, remarkable hot baths, relics of temples, and theatres, all inclosed within fine walls, parts of which remain standing. You will find on all sides, both within and without the circuit of the walls, subterraneous buildings, aqueducts, underground passages; and what I think worthy of notice, stoves contrived with wonderful art, to transmit the heat insensibly through narrow tubes passing up the side walls.

Julius and Aaron, after suffering martyrdom, were buried in this city, and had each a church dedicated to him. After Albanus and Amphibalus, they were esteemed the chief protomartyrs of Britannia Major. In ancient times there were three fine churches in this city: one dedicated to Julius the martyr, graced with a choir of nuns; another to Aaron, his associate, and ennobled with an order of canons; and the third distinguished as the metropolitan of Wales. Amphibalus, the instructor of Albanus in the true faith, was born in this place. This city is well situated on the river Usk, navigable to the sea, and adorned with woods and meadows. The Roman ambassadors here received their audience at the court of the great king Arthur; and here also, the archbishop Dubricius ceded his honours to David of Menevia, the metropolitan see being translated from this place to Menevia, according to the prophecy of Merlin Ambrosius. “Menevia pallio urbis Legionum induetur.” “Menevia shall be invested with the pall of the city of Legions.”

Not far hence is a rocky eminence, impending over the Severn, called by the English Gouldcliffe[51]or golden rock,because from the reflections of the sun’s rays it assumes a bright golden colour:

“Nec mihi de facili fieri persuasio posset,Quod frustra tantum dederit natura nito remSaxis, quodque suo fuerit flos hic sine fructu.”

Nor can I be easily persuaded that nature hath given such splendour to the rocks in vain, and that this flower should be without fruit, if any one would take the pains to penetrate deeply into the bowels of the earth; if any one, I say, would extract honey from the rock, and oil from the stone. Indeed many riches of nature lie concealed through inattention, which the diligence of posterity will bring to light; for, as necessity first taught the ancients to discover the conveniences of life, so industry, and a greater acuteness of intellect, have laid open many things to the moderns; as the poet says, assigning two causes for these discoveries,

“—labor omnia vincitImprobus, et duris urgens in rebus egestas.”

It is worthy of observation, that there lived in the neighbourhood of this City of Legions, in our time, a Welshman named Melerius, who, under the following circumstances, acquired the knowledge of future and occult events. Having, on a certain night, namely that of Palm Sunday, met a damsel whom he had long loved, in a pleasant and convenient place, while he was indulging in her embraces, suddenly, instead of a beautiful girl, he found in his arms a hairy, rough, and hideous creature, the sight of which deprived him of his senses, and he became mad. After remaining many years in this condition, he was restored to health in the church of St. David’s, through the merits of its saints. But having always an extraordinary familiarity with unclean spirits,by seeing them, knowing them, talking with them, and calling each by his proper name, he was enabled, through their assistance, to foretel future events. He was, indeed, often deceived (as they are) with respect to circumstances at a great distance of time or place, but was less mistaken in affairs which were likely to happen nearer, or within the space of a year. The spirits appeared to him, usually on foot, equipped as hunters, with horns suspended from their necks, and truly as hunters, not of animals, but of souls. He particularly met them near monasteries and monastic cells; for where rebellion exists, there is the greatest need of armies and strength. He knew when any one spoke falsely in his presence, for he saw the devil, as it were, leaping and exulting upon the tongue of the liar. If he looked on a book faultily or falsely written, or containing a false passage, although wholly illiterate, he would point out the place with his finger. Being questioned how he could gain such knowledge, he said that he was directed by the demon’s finger to the place. In the same manner, entering into the dormitory of a monastery, he indicated the bed of any monk not sincerely devoted to religion. He said, that the spirit of gluttony and surfeit was in every respect sordid; but that the spirit of luxury and lust was more beautiful than others in appearance, though in fact most foul. If the evil spirits oppressed him too much, the Gospel of St. John was placed on his bosom, when, like birds, they immediately vanished; but when that book was removed, and the History of the Britons, by Geoffrey Arthur,[53]was substituted in its place, they instantly reappeared in greater numbers, and remained a longer time than usual on his body and on the book.

It is worthy of remark, that Barnabas placed the Gospel of St. Matthew upon sick persons, and they were healed; from which, as well as from the foregoing circumstance, it appears how great a dignity and reverence is due to the sacred books of the gospel, and with what danger andrisk of damnation every one who swears falsely by them, deviates from the paths of truth. The fall of Enoch, abbot of Strata Marcella,[54]too well known in Wales, was revealed to many the day after it happened, by Melerius, who, being asked how he knew this circumstance, said, that a demon came to him disguised as a hunter, and, exulting in the prospect of such a victory, foretold the ruin of the abbot, and explained in what manner he would make him run away with a nun from the monastery. The end in view was probably the humiliation and correction of the abbot, as was proved from his shortly returning home so humbled and amended, that he scarcely could be said to have erred. Seneca says, “He falls not badly, who rises stronger from his fall.” Peter was more strenuous after his denial of Christ, and Paul after being stoned; since, where sin abounds, there will grace also superabound. Mary Magdalen was strengthened after her frailty. He secretly revealed to Canon, the good and religious abbot of Alba-domus, his opinion of a certain woman whom he had seen; upon which the holy man confessed, with tears in his eyes, his predilection for her, and received from three priests the discipline of incontinence. For as that long and experienced subtle enemy, by arguing from certain conjectural signs, may foretell future by past events, so by insidious treachery and contrivance, added to exterior appearances, he may sometimes be able to discover the interior workings of the mind.

At the same time there was in Lower Gwent a demonincubus, who, from his love for a certain young woman, and frequenting the place where she lived, often conversed with men, and frequently discovered hidden things and future events. Melerius being interrogated concerning him, said he knew him well, and mentioned his name. He affirmed that unclean spirits conversed with mankind before war, or any great internal disturbance, which was shortly afterwards proved, by the destruction of the province by Howel, son of Iorwerth of Caerleon. At the same time, when king Henry II., having taken the king of Scotland prisoner, had restored peace to his kingdom, Howel, fearful of the royal revenge for the war he had waged, was relieved from his difficulties by these comfortable words of Melerius: “Fear not,” says he, “Howel, the wrath of the king, since he must go into other parts. An important city which he possesses beyond sea is now besieged by the king of France, on which account he will postpone every other business, and hasten thither with all possible expedition.” Three days afterwards, Howel received advice that this event had really come to pass, owing to the siege of the city of Rouen. He forewarned also Howel of the betraying of his castle at Usk, a long time before it happened, and informed him that he should be wounded, but not mortally; and that he should escape alive from the town. In this alone he was deceived, for he soon after died of the same wound. Thus does that archenemy favour his friends for a time, and thus does he at last reward them.

In all these singular events it appears to me most wonderful that he saw those spirits so plainly with his carnal eyes, because spirits cannot be discerned by the eyes of mortals, unless they assume a corporeal substance; but if in order to be seen they had assumed such a substance, how could they remain unperceived by other persons who were present? Perhaps they were seen by such a miraculous vision as when king Balthazar saw the hand of one writing on the wall, “Mane, Techel, Phares,”that is, weighed, numbered, divided; who in the same night lost both his kingdom and his life. But Cambria well knows how in these districts, from a blind desire of dominion, a total dissolution of the endearing ties of consanguinity, and a bad and depraved example diffused throughout the country, good faith has been so shamefully perverted and abused.

AtNewport, where the river Usk, descending from its original source in Cantref Bachan, falls into the sea, many persons were induced to take the cross. Having passed the river Remni, we approached the noble castle of Caerdyf,[56a]situated on the banks of the river Taf. In the neighbourhood of Newport, which is in the district of Gwentluc,[56b]there is a small stream called Nant Pencarn,[56c]passable only at certain fords, not so much owing to the depth of its waters, as from the hollowness of its channel and muddy bottom. The public road led formerly to a ford, called Ryd Pencarn, that is, the fordunder the head of a rock, from Rhyd, which in the British language signifies a ford, Pen, the head, and Cam, a rock; of which place Merlin Sylvester had thus prophesied: “Whenever you shall see a mighty prince with a freckled face make an hostile irruption into the southern part of Britain, should he cross the ford of Pencarn, then know ye, that the force of Cambria shall be brought low.” Now it came to pass in our times, that king Henry II. took up arms against Rhys, the son of Gruffydd, and directed his march through the southern part of Wales towards Caermardyn. On the day he intended to pass over Nant Pentcarn, the old Britons of the neighbourhood watched his approach towards the ford with the utmost solicitude; knowing, since he was both mighty and freckled, that if the passage of the destined ford was accomplished, the prophecy concerning him would undoubtedly be fulfilled. When the king had followed the road leading to a more modern ford of the river (the old one spoken of in the prophecy having been for a long time in disuse), and was preparing to pass over, the pipers and trumpeters, called Cornhiriet, fromhir, long, andcornu, a horn, began to sound their instruments on the opposite bank, in honour of the king. The king’s horse, startling at the wild, unusual noise, refused to obey the spur, and enter the water; upon which, the king, gathering up the reins, hastened, in violent wrath, to the ancient ford, which he rapidly passed; and the Britons returned to their homes, alarmed and dismayed at the destruction which seemed to await them. An extraordinary circumstance occurred likewise at the castle of Caerdyf. William earl of Gloucester, son of earl Robert,[57]who, besides that castle,possessed by hereditary right all the province of Gwladvorgan,[58a]that is, the land of Morgan, had a dispute with one of his dependants, whose name was Ivor the Little, being a man of short stature, but of great courage. This man was, after the manner of the Welsh, owner of a tract of mountainous and woody country, of the whole, or a part of which, the earl endeavoured to deprive him. At that time the castle of Caerdyf was surrounded with high walls, guarded by one hundred and twenty men-at-arms, a numerous body of archers, and a strong watch. The city also contained many stipendiary soldiers; yet, in defiance of all these precautions of security, Ivor, in the dead of night, secretly scaled the walls, and, seizing the count and countess, with their only son, carried them off into the woods, and did not release them until he had recovered everything that had been unjustly taken from him, and received a compensation of additional property; for, as the poet observes,

“Spectandum est semper ne magna injuria fiatFortibus et miseris; tollas licet omne quod usquam estArgenti atque auri, spoliatis arma supersunt.”

In this same town of Caerdyf, king Henry II., on his return from Ireland, the first Sunday after Easter, passed the night. In the morning, having heard mass, he remained at his devotions till every one had quitted the chapel of St. Piranus.[58b]As he mounted his horse at thedoor, a man of a fair complexion, with a round tonsure and meagre countenance, tall, and about forty years of age, habited in a white robe falling down to his naked feet, thus addressed him in the Teutonic tongue: “God hold the, cuing,” which signifies, “May God protect you, king;” and proceeded, in the same language, “Christ and his Holy Mother, John the Baptist, and the Apostle Peter salute thee, and command thee strictly to prohibit throughout thy whole dominions every kind of buying or selling on Sundays, and not to suffer any work to be done on those days, except such as relates to the preparation of daily food; that due attention may be paid to the performance of the divine offices. If thou dost this, all thy undertakings shall be successful, and thou shalt lead a happy life.” The king, in French, desired Philip de Mercros,[59]who held the reins of his horse, to ask the rustic if he had dreamt this? and when the soldier explained to him the king’s question in English, he replied in the same language he had before used, “Whether I have dreamt it or not, observe what day this is (addressing himself to the king, not to the interpreter), and unless thou shalt do so, and quickly amend thy life, before the expiration of one year, thou shalt hear such things concerning what thou lovest best in this world, and shalt thereby be so much troubled, that thy disquietude shall continue to thy life’s end.” The king, spurring his horse, proceeded a little way towards the gate, when, stopping suddenly, he ordered his attendants to call the good man back. The soldier, and a young man named William, the only persons who remainedwith the king, accordingly called him, and sought him in vain in the chapel, and in all the inns of the city. The king, vexed that he had not spoken more to him, waited alone a long time, while other persons went in search of him; and when he could not be found, pursued his journey over the bridge of Remni to Newport. The fatal prediction came to pass within the year, as the man had threatened; for the king’s three sons, Henry, the eldest, and his brothers, Richard of Poitou, and Geoffrey, count of Britany, in the following Lent, deserted to Louis king of France, which caused the king greater uneasiness than he had ever before experienced; and which, by the conduct of some one of his sons, was continued till the time of his decease. This monarch, through divine mercy (for God is more desirous of the conversion than the destruction of a sinner), received many other admonitions and reproofs about this time, and shortly before his death; all of which, being utterly incorrigible, he obstinately and obdurately despised, as will be more fully set forth (by the favour of God) in my book, “de Principis Instructione.”

Not far from Caerdyf is a small island situated near the shore of the Severn, called Barri, from St. Baroc[60]who formerly lived there, and whose remains are deposited in a chapel overgrown with ivy, having beentransferred to a coffin. From hence a noble family, of the maritime parts of South Wales, who owned this island and the adjoining estates, received the name of de Barri. It is remarkable that, in a rock near the entrance of the island, there is a small cavity, to which, if the ear is applied, a noise is heard like that of smiths at work, the blowing of bellows, strokes of hammers, grinding of tools, and roaring of furnaces; and it might easily be imagined that such noises, which are continued at the ebb and flow of the tides, were occasioned by the influx of the sea under the cavities of the rocks.

Onthe following morning, the business of the cross being publicly proclaimed at Landaf, the English standing on one side, and the Welsh on the other, many persons of each nation took the cross, and we remained there that night with William bishop of that place,[61a]a discreet and good man. The word Landaf[61b]signifies the church situated upon the river Taf, and is now called the church of St. Teileau, formerly bishop of that see. The archbishop having celebrated mass early in the morning, before the high altar of the cathedral, we immediately pursued our journey by the little cell of Ewenith[61c]to thenoble Cistercian monastery of Margan.[62]This monastery, under the direction of Conan, a learned and prudent abbot, was at this time more celebrated for its charitable deeds than any other of that order in Wales. On this account, it is an undoubted fact, that, as a reward for that abundant charity which the monastery had always, in times of need, exercised towards strangers and poor persons, in a season of approaching famine, their corn and provisions were perceptibly, by divine assistance, increased, like the widow’s cruise of oil by the means of the prophet Elijah. About the time of its foundation, a young man of those parts, by birth a Welshman, having claimed and endeavoured to apply to his own use certain lands which had been given to the monastery, by the instigation of the devil set on fire the best barn belonging to the monks, which was filled with corn; but, immediately becoming mad, he ran about the country in a distracted state, nor ceased raving until he was seized by his parents and bound. Having burst his bonds, and tired out his keepers, he came the next morning to the gate of the monastery, incessantly howling out that he was inwardly burnt by the influence of the monks, and thus in a few days expired, uttering the most miserable complaints. It happened also, that a young man was struck by another in the guests’ hall; but on the following day, by divine vengeance, the aggressor was, in the presence of the fraternity, killed by an enemy, and his lifeless body was laid out in the same spot in the hall where the sacred house had been violated. In our time too, in a period of scarcity, while great multitudes of poor were daily crowding before the gates for relief,by the unanimous consent of the brethren, a ship was sent to Bristol to purchase corn for charitable purposes. The vessel, delayed by contrary winds, and not returning (but rather affording an opportunity for the miracle), on the very day when there would have been a total deficiency of corn, both for the poor and the convent, a field near the monastery was found suddenly to ripen, more than a month before the usual time of harvest: thus, divine Providence supplied the brotherhood and the numerous poor with sufficient nourishment until autumn. By these and other signs of virtues, the place accepted by God began to be generally esteemed and venerated.

It came to pass also in our days, during the period when the four sons of Caradoc son of Iestin, and nephews of prince Rhys by his sister, namely, Morgan, Meredyth, Owen, and Cadwallon, bore rule for their father in those parts, that Cadwallon, through inveterate malice, slew his brother Owen. But divine vengeance soon overtook him; for on his making a hostile attack on a certain castle, he was crushed to pieces by the sudden fall of its walls: and thus, in the presence of a numerous body of his own and his brother’s forces, suffered the punishment which his barbarous and unnatural conduct had so justly merited.

Another circumstance which happened here deserves notice. A greyhound belonging to the aforesaid Owen, large, beautiful, and curiously spotted with a variety of colours, received seven wounds from arrows and lances, in the defence of his master, and on his part did much injury to the enemy and assassins. When his wounds were healed, he was sent to king Henry II. by William earl of Gloucester, in testimony of so great and extraordinary a deed. A dog, of all animals, is most attached to man, and most easily distinguishes him; sometimes, when deprived of his master, he refuses to live, and in his master’s defence is bold enough to brave death; ready, therefore, to die, either with or for his master.I do not think it superfluous to insert here an example which Suetonius gives in his book on the nature of animals, and which Ambrosius also relates in his Exameron. “A man, accompanied by a dog, was killed in a remote part of the city of Antioch, by a soldier, for the sake of plunder. The murderer, concealed by the darkness of the morning, escaped into another part of the city; the corpse lay unburied; a large concourse of people assembled; and the dog, with bitter howlings, lamented his master’s fate. The murderer, by chance, passed that way, and, in order to prove his innocence, mingled with the crowd of spectators, and, as if moved by compassion, approached the body of the deceased. The dog, suspending for a while his moans, assumed the arms of revenge; rushed upon the man, and seized him, howling at the same time in so dolorous a manner, that all present shed tears. It was considered as a proof against the murderer, that the dog seized him from amongst so many, and would not let him go; and especially, as neither the crime of hatred, envy, or injury, could possibly, in this case, be urged against the dog. On account, therefore, of such a strong suspicion of murder (which the soldier constantly denied), it was determined that the truth of the matter should be tried by combat. The parties being assembled in a field, with a crowd of people around, the dog on one side, and the soldier, armed with a stick of a cubit’s length, on the other, the murderer was at length overcome by the victorious dog, and suffered an ignominious death on the common gallows.”

Pliny and Solinus relate that a certain king, who was very fond of dogs, and addicted to hunting, was taken and imprisoned by his enemies, and in a most wonderful manner liberated, without any assistance from his friends, by a pack of dogs, who had spontaneously sequestered themselves in the mountainous and woody regions, and from thence committed many atrocious acts of depredation on the neighbouring herds and flocks. I shall take this opportunity of mentioning what fromexperience and ocular testimony I have observed respecting the nature of dogs. A dog is in general sagacious, but particularly with respect to his master; for when he has for some time lost him in a crowd, he depends more upon his nose than upon his eyes; and, in endeavouring to find him, he first looks about, and then applies his nose, for greater certainty, to his clothes, as if nature had placed all the powers of infallibility in that feature. The tongue of a dog possesses a medicinal quality; the wolf’s, on the contrary, a poisonous: the dog heals his wounds by licking them, the wolf, by a similar practice, infects them; and the dog, if he has received a wound in his neck or head, or any part of his body where he cannot apply his tongue, ingeniously makes use of his hinder foot as a conveyance of the healing qualities to the parts affected.

Back to Index Next