church of S. Stephen. Now the church of S. Stephen is on the summit of a hill on the further side of the river, divided from the town by the ancient borough of Newport.
The true name of the town is Dunheved. It grew up about the Norman castle, instead of about the church, and as it grew, and the colony at S. Stephen's dwindled, it drew to itself the name of the church town
Launceston is, in fact, one of those very interesting instances of the caer and the llan, separated the one from the other by a stream. According to the Celtic system, a church must stand in its own lawn, surrounded by its own tribesmen, and the chief in his caer or dun must also be without competing authority surrounded by his own vassals. Consequently, in Cornwall, churches are, as a rule, away from the towns, which latter have grown up about the chieftain's residence, except in such instances as Padstow and Bodmin, where a religious, monastic settlement formed the nucleus. Camelford, an old borough town, is over two miles from its parish church, Lanteglos, without even a chapel-of-ease in it, an ecclesiastical scandal in the diocese. Callington, the old capital of the principality of Galewig, is three miles from its church of Southill.
The church of Launceston has grown up out of a small chapel erected for the convenience of those who lived about the castle walls, hangers-on upon the garrison.
The Norman baron, and perhaps the Saxon eorlderman, liked to have his chaplain forming part of his household, and much at his disposal to say mass and sing matins in a chapel to which he could go without inconvenience, forming part of his residence. But such an arrangement was alien to Celtic ideas. Among the Celts the saint stood on an entirely independent footing over against the secular chief, and was in no way subordinate to him. The chaplain of the Norman might hesitate about reprimanding too sharply the noble who supplied him with his bread-and-butter. But the Celtic saint had no scruples of that sort. If a chief had carried off a widow's cow, or had snatched a pretty wench from her parents, the saint seized his staff and went to the dun and demanded admittance. A saint's curse was esteemed a most formidable thing. If unjustly pronounced, it recoiled like a boomerang against him who had hurled it. Once pronounced, it must produce its effect, and the only means of averting its fall was to turn it aside against a tree or a rock, which it shivered to atoms. In this the Celtic saint merely stepped into the prerogatives of the Druid.
In Cormac's Glossary of Old Irishisms-and Cormac, king-bishop of Cashel, died in 903-is a curious instance of the force of a curse in pagan times.
The wife of Caier fell in love with Neidhe the bard, her husband's nephew. Now a bard had the privilege of hurling a curse if a request made by him should be refused, but not else. So the woman, desiring to be rid of her husband, bade the bard ask of the king a knife which had been given to him in Alba, on condition that he never parted with it. Neidhe demanded the knife.
"Woe and alas!" said Caier, "it is prohibited to me to give it away."
Neidhe was now able to pronounce a glam dichinn, or curse. Here it is: -
"Evil, death, and short life to Caier!
May spears of battle slay Caier;
The rejected of the land be Caier;
Buried under mounds and stones be Caier!"
Caier went out next morning to wash at the well, when he found that boils and blains had broken out over his face, disqualifying him for reigning, as a king must be unblemished. He accordingly fled the country, and concealed his disgrace in the dun on the Old Head of Kinsale, and Neidhe took to him the wife and throne of his uncle. Caier remained at Kinsale till he died, blasted by the curse pronounced by the bard.
The saints did just the same, only not for such scandalous reasons; they did it in the cause of humanity, and for the protection of the weak against the strong.
But it will be seen, from what has been said, that the Celtic saint was a very independent personage, and that he and the chief had their separate residences. It will be found that usually a stream divided the territory of the saint from that of the chieftain.
All this in illustration of Llan Stephan and Dunheved, the castle and the church facing and glowering at each other from opposite heights.
Launceston Castle is Norman. That there stood here a castle in Celtic times is certain; the name Dunheved indicates as much. The heved in composition is a difficulty. Some suppose it a Saxon addition: haefod, a head; but it is more probable that the whole name is Celtic, and signifies the summer dun. Hafod is a summer residence in contradistinction to a hendre, which is that for the winter-the old house, in principal use. The keep consists of concentric rings on a mound natural originally, but much adapted by art. That the castle was employed to dominate the West Welsh, first by the Saxons and then by the Normans, is indisputable. It formed one in a chain of fortresses employed by the Saxon kings, of which Warbstow and Helborough and Killibury were others. That the garrison of Warbstow was composed of Mercians is probable, as they dedicated their chapel to S. Werburga, a Mercian princess-saint. Another contingent was planted at Wembury, commanding Plymouth harbour, where also they introduced the same saint, who really had no "call" to come into these parts.
The parish church of Launceston, dedicated to S. Mary Magdalen, is a very interesting structure externally, of carved granite of extraordinary but somewhat barbaric richness.
The church was begun in 1511. Henry Trecarell, of Trecarell, in Lezant, was rebuilding his mansion there in great splendour. He had already constructed a chapel and a noble banqueting hall, and had got masses of carved granite ready for a gateway, when his only son, a child, was drowned in a basin of water whilst the nurse was bathing him, she having left him for a few moments. The mother survived the shock only a few hours. Henry Trecarell, the father, dropped for ever the intended mansion for himself, and devoted his wealth to a higher ambition-the glory of God. He rebuilt not only the church of Linkinhorne, but also that of Launceston. On the south porch of the latter on a shield appear the Trecarell arms, arg. two chevrons sable, which are those of Ashe of Devon, Trecarell being really an Ashe, but he bore the name of his Cornish residence. On a scroll is the date 1511. The niche over the door has lost its image, but on the left are S. George and the dragon, and on the right S. Martin dividing his cloak with a beggar. Above S. George is the Good Samaritan, and above S. Martin is Balaam striking his ass.
At the east end of the chancel, externally in the central gable, are the royal arms, the supporters of which are the lion and red dragon (the unicorn was substituted for the dragon by James I. in 1603). Under the sill of this window, in an arched recess, is a recumbent figure of the Magdalen. Four surpliced minstrels are on each side of the niche, and above the line of the niche similar figures ascend in pairs, but those in the two topmost storeys seem never to have been completed. The instruments which these musicians hold are the rebec, the lute, the bagpipe, shawm, and harps, and one plays the viol, turning a handle like a hurdy-gurdy. The leader of each set of minstrels carries a bâton, and wears a chain about his neck.
The devices carved round the church are repetitions of the plumes of the Prince of Wales, pomegranates, balm-plants dropping precious gums, the Tudor rose, and the arms of Trecarell, Kellaway (three pears), and the castle of Dunheved. Above the plinth encircling the building is a line of panelled tracery. In every alternate panel is a shield, bearing a letter, that make up the words: "Ave Maria, gracia plena! Dominus tecum! Sponsus amat sponsum. Maria optimam partem elegit. O quam terribilis ac metuendus est locus iste! Vere aliud non est hic nisi domus Dei et porta celi" ("Hail, Mary, full of grace! The Lord be with thee! The bridegroom loves the bride. Mary hath chosen the best part. Oh, how terrible and fearful is this place! Truly this is no other than the house of God and the gate of heaven").
The church was consecrated on June 18th, 1524. It was never completed, as may be seen by the condition of the west end. The tower belongs to the earlier church, and is twenty-six feet west of the church. Trecarell doubtless intended to rebuild
