Introduction

Latin inscription on a 9th century monument from St Illtud's Church, Glamorgan. The cross was erected by Houelt (Hywel) for this father Res (Rhys).

Many different

languages were heard in Wales during the early medieval and medieval periods. People from other countries invaded, came here to work or had prolonged contact through trade.

Recorded in 2007, these modern recreations of what these lost voices may have sounded like illustrate differing degrees of linguistic exchange in Wales, and further perspectives on creative thoughts, words and deeds from these early periods.

Latin

Most educated Romano-British were bilingual. Latin was the language of law, government, business and literature in Roman Wales. Latin remained the international language of the highest status throughout the early medieval and medieval periods. It was the language of Christian texts, liturgy and education.

The audio track is a reading of the Vulgate version of the Lord's Prayer, read by Beatrice Fannon.

Transcription of the audio passage:

PATER noster, qui es in caelis,
Sanctificetur nomen tuum.
Adveniat regnum tuum. Fiat voluntas tua, sicut in caelo et in terra.
Panem nostrum quotidianum da nobis hodie,
Et dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris.
Et ne nos inducas in tentationem, sed libera nos a malo.
Amen.

English translation:

Our father, who art in heaven,
Halloed be thy name,
Thy kingdom come, thy will be done on earth as it is in heaven
Give us this day our daily bread
And forgive us our trespasses as we forgive those who trespass against us
And lead us not into temptation but deliver us from evil.
Amen.

Old Norse

Norse was the Scandinavian language of the Vikings. It was still quite similar to English, and these two languages assimilated in the Viking-settled areas of northern and eastern England. There are many place-names of Norse origin around the coasts of Wales.

The audio extract is from a Norse skaldic poem by Þorkell hamarskáld celebrating the victory by Magnus Barelegs at the Battle of the Menai Straits (AD1081). In 1081 a combined Welsh and Norwegian force defeated the Normans at the Battle of the Menai Straits. Viking court poet Þorkell hamarskáld celebrates the victory, in particular the role of Norwegian king Magnós berfœttr (Magnus Barelegs). The poem would have been composed and performed orally around or soon after AD1100.

Transcription of the audio passage:

Dunði broddr á brynju.
Bragningr skaut af magni.
Sveigði allvaldr Egða
Alm. Stọkk blód á hjalma.
Strengs fló hagl í hringa,
Hné ferð, en lét verða
Họrða gramr í harðri
Hjarlsókn banat jarli.

English translation:

Arrow drummed on mail-coat. The chieftain shot forcefully. The mighty ruler of the people of Agder bent his bow. Blood sprayed on helmets. Bowstring-hail flew into ring-mail, the troop fell, and the prince of the people of Hordaland caused the earl to be slain in a hard fight for land.

English translation by Judith Jesch. Source: J. Jesch 1996, 'Norse historical traditions and the Historia Gruffudd vab Kenan: Magnós berfœttr and Haraldr hárfagri' in K. Maund, Gruffudd ap Cynan. A Collaborative Biography, 117-47.

Old Norse reading by Professor John Hines, Cardiff University.

Introduction

In the industrial towns and villages of both north and south Wales, selling traditional dishes from the home or on the local market stall used to be a prominent cottage industry. During sickness, industrial strife or if the bread-winner of the family died, the income gained from selling home-made food or drink made a considerable difference to families who could not rely on the social benefits we enjoy today. The service was also of value to the local community.

Faggots

In the coal-mining villages of south Wales, one of the favourite dishes prepared for selling was faggots. An observer, visiting Merthyr Tydfil market in 1881, witnessed the selling of home-made faggots there:

A pile of what I took to be sausages were steaming furiously over a brazier of burning coals on one end of the bench, with a teapot leaning lazily against it and thinking aloud. Choosing what seemed the least formidable specimen of the food before me, I pointed to the brazier, but in a tone so low I was not heard 'I will take a sausage'. Obeying my gesture, the woman served, the woman served me a saucer-full of the black balls, swimming in hot gravy, and gave me a pewter spoon with which to eat it, instead of the knife and fork which might have been expected with meat. The balls proved to be not unpalatable eating, and were, according to my best judgement, made of liver.

These forcemeat balls were prepared from pig's liver, lights (i.e. lungs), small pieces of pork fat and the thin membrane known as caul. The liver, lights and pork pieces were chopped finely, to which were added chopped onions, breadcrumbs, a little sage and seasoning. All were well mixed together. The caul was then cut into six-inch squares, each piece being wrapped around a tablespoonful of the mixture to form a faggot. Placed side by side in large roasting tins, they were cooked in a moderately hot oven.

They would be served cold with bread and butter for lunch or a supper snack, but it was also a tradition to serve them hot with peas and gravy. Miners' wives or widows striving to augment the family income would buy pig's liver and lights regularly from the local butcher for a nominal sum of money. They would prepare this delicacy with peas to sell from their own homes.

Up until the 1950s, some women in the mining villages of south-east Wales would prepare and cook faggots on specific days of the week throughout the year. Regular customers from the neighbourhood would bring along an earthen jug or bowl to carry home the required number of faggots in gravy and another bowl for peas. One woman recalled how selling a hundred faggots at two pence each every Friday evening provided her with a sum of money to buy a joint of fresh meat for her own family's Sunday lunch. Home-made faggots are still sold today by some well-established stall holders in the market towns of south Wales today.

Pickled Herrings

In north Wales, women would prepare pickled herrings to be sold. Herring fishing was a major industry common to all coastal villages and towns in Wales, but the selling of this traditional dish was confined to the coastal towns and slate-quarrying villages of the northern counties. Placed in an earthenware dish with onion rings, pickling spices and vinegar, water and seasoning, the herrings were baked very slowly until the bones disintegrated. This dish was prepared on specific. Men-servants were known to congregate in a particular vendor's house and while away their time in a convivial atmosphere on a Saturday evening consuming this delicacy. Others would buy them at mid-day and eat them in their own homes with jacket potatoes and oatcakes.

Oatcakes, buns, and bread pudding

Mrs Cathrin Evans stacking the oatcakes together to harden.

Other favourite items prepared in ordinary homes in the counties of south Wales for marketing were yeasted currant buns (pice cwrens) and bread pudding (pwdin bara), while in north Wales oatcakes and muffins were the stock items sold. The art of oatcake-making was prolonged in slate-quarrying districts by women who practised it in order to augment their income. Women proficient in the same craft in agricultural areas were employed as casual labour on larger farms to bake a substantial supply of oatcakes for the harvest period or for the winter months.

Toffee and small beer

In the industrial towns of both north and south Wales, home-made toffee and small beer were luxury items sold by ordinary housewives. Home-made toffee, known as cyflaith or india roc in the north, or as taffi dant, or losin dant in the south, would be sold from home or on local market stalls. One particular family in the coal-mining district, at the turn of the century, developed their toffee-making business to the extent that they eventually established a sweet-manufacturing business. Their shop, meeting the demands of the mining community, became a centre where people met to exchange views on cultural and religious topics.

Diod fain or diod ddail (small beer) was a favourite drink with the coal-miner and slate quarry-worker alike: as a thirst quencher it was drunk daily by members of both communities. Local demand proved profitable to many widows or others anxious to find a source of income. They would brew it weekly in large quantities to sell to regular customers for two pence per quart bottle. One woman from Glamorgan, recorded by Amgueddfa Cymru, related how she collected large quantities of nettle-leaf tips and dandelion leaves, in season. They were washed, dried and stored in clean sacks to provide her with a continuous supply throughout the whole year. A quantity of these leaves, together with ground ivy, red-currant leaves and root ginger were boiled, the liquid was strained and sweetened with sugar. Yeast was added to the cooled mixture, which was cooled and allowed to stand overnight. On the following day it was poured and corked securely. In the early decades of the 20th century, the woman recalled selling an average of forty-two bottles per week making a profit of seven shillings, a sum which at that date was an invaluable addition to the low family income. She was one of many other industrious women who supplied their neighbourhood with this delectable drink.