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diff --git a/20096-h/20096-h.htm b/20096-h/20096-h.htm new file mode 100644 index 0000000..7713d2a --- /dev/null +++ b/20096-h/20096-h.htm @@ -0,0 +1,16577 @@ +<!DOCTYPE html + PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> +<html> +<head> +<meta http-equiv="Content-Type" content="text/html; charset=US-ASCII" /> +<title>Welsh Folk-Lore</title> + <style type="text/css"> +/*<![CDATA[ XML blockout */ +<!-- + P { margin-top: .75em; + margin-bottom: .75em; + } + H1, H2 { + text-align: center; + margin-top: 2em; + margin-bottom: 2em; + } + H3, H4 { + text-align: left; + margin-top: 1em; + margin-bottom: 1em; + } + BODY{margin-left: 10%; + margin-right: 10%; + } + TD { vertical-align: top; } + .blkquot {margin-left: 4em; margin-right: 4em;} /* block indent */ + + .smcap {font-variant: small-caps;} + + .pagenum {position: absolute; + left: 92%; + font-size: smaller; + text-align: right; + color: gray;} + + .citation {vertical-align: super; + font-size: .8em; + text-decoration: none;} + // --> + /* XML end ]]>*/ + </style> +</head> +<body> +<h2> +<a href="#startoftext">Welsh Folk-Lore, by Elias Owen</a> +</h2> +<pre> +The Project Gutenberg eBook, Welsh Folk-Lore, by Elias Owen + + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + + + + +Title: Welsh Folk-Lore + a Collection of the Folk-Tales and Legends of North Wales + + +Author: Elias Owen + + + +Release Date: December 12, 2006 [eBook #20096] + +Language: English + +Character set encoding: ISO-646-US (US-ASCII) + + +***START OF THE PROJECT GUTENBERG EBOOK WELSH FOLK-LORE*** +</pre> +<p><a name="startoftext"></a></p> +<p>This eBook was transcribed by Les Bowler.</p> +<h1>WELSH FOLK-LORE<br /> +a collection by the Rev. Elias Owen, M.A., F.S.A.</h1> +<p><b>CONTENTS</b></p> +<p></p> +<table> +<tr> +<td> +<p>TITLE PAGE</p> +</td> +<td> +<p>i </p> +</td> +</tr> +<tr> +<td> +<p>PREFACE</p> +</td> +<td> +<p>iii-vi</p> +</td> +</tr> +<tr> +<td> +<p>INDEX</p> +</td> +<td> +<p>vii-xii</p> +</td> +</tr> +<tr> +<td> +<p>ESSAY</p> +</td> +<td> +<p>1-352</p> +</td> +</tr> +<tr> +<td> +<p>LIST OF SUBSCRIBERS</p> +</td> +<td> +<p>353-359</p> +</td> +</tr> +</table> +<p style="text-align: center"><!-- page i--><a name="pagei"></a><span +class="pagenum">p. i</span>WELSH FOLK-LORE<br /> +A COLLECTION OF THE<br /> +FOLK-TALES AND LEGENDS OF<br /> +NORTH WALES<br /> +BEING THE PRIZE ESSAY OF THE NATIONAL EISTEDDFOD<br /> +1887, BY THE<br /> +REV. ELIAS OWEN, M.A, F.S.A.</p> +<h2><!-- page iii--><a name="pageiii"></a><span class="pagenum">p. +iii</span>PREFACE</h2> +<p>To this Essay on the “Folk-lore of North Wales,” was awarded +the first prize at the Welsh National Eisteddfod, held in London, in +1887. The prize consisted of a silver medal, and £20. The +adjudicators were Canon Silvan Evans, Professor Rhys, and Mr Egerton +Phillimore, editor of the <i>Cymmrodor</i>.</p> +<p>By an arrangement with the Eisteddfod Committee, the work became the +property of the publishers, Messrs. Woodall, Minshall, & Co., who, at +the request of the author, entrusted it to him for revision, and the +present Volume is the result of his labours.</p> +<p>Before undertaking the publishing of the work, it was necessary to +obtain a sufficient number of subscribers to secure the publishers from +loss. Upwards of two hundred ladies and gentlemen gave their names to +the author, and the work of publication was commenced. The names of +the subscribers appear at the end of the book, and the writer thanks them +one and all for their kind support. It is more than probable that the +work would never have been published had it not been for their kind +assistance. Although the study of Folk-lore is of growing interest, +and its importance to the historian is being acknowledged; still, the +publishing of a work on the subject involved a considerable risk of loss to +the printers, which, however, has been removed in this case, at least to a +certain extent, by those who have subscribed for the work.</p> +<p>The sources of the information contained in this essay are various, but +the writer is indebted, chiefly, to the aged <!-- page iv--><a +name="pageiv"></a><span class="pagenum">p. iv</span>inhabitants of Wales, +for his information. In the discharge of his official duties, as +Diocesan Inspector of Schools, he visited annually, for seventeen years, +every parish in the Diocese of St. Asaph, and he was thus brought into +contact with young and old. He spent several years in Carnarvonshire, +and he had a brother, the Revd. Elijah Owen, M.A., a Vicar in Anglesey, +from whom he derived much information. By his journeys he became +acquainted with many people in North Wales, and he hardly ever failed in +obtaining from them much singular and valuable information of bye-gone +days, which there and then he dotted down on scraps of paper, and +afterwards transferred to note books, which still are in his +possession.</p> +<p>It was his custom, after the labour of school inspection was over, to +ask the clergy with whom he was staying to accompany him to the most aged +inhabitants of their parish. This they willingly did, and often in +the dark winter evenings, lantern in hand, they sallied forth on their +journey, and in this way a rich deposit of traditions and superstitions was +struck and rescued from oblivion. Not a few of the clergy were +themselves in full possession of all the quaint sayings and Folk-lore of +their parishes, and they were not loath to transfer them to the +writer’s keeping. In the course of this work, the writer gives +the names of the many aged friends who supplied him with information, and +also the names of the clergy who so willingly helped him in his +investigations. But so interesting was the matter obtained from +several of his clerical friends, that he thinks he ought in justice to +acknowledge their services in this preface. First and foremost comes +up to his mind, the Rev. R. Jones, formerly Rector of Llanycil, Bala, but +now of Llysfaen, near Abergele. This gentleman’s memory is +stored with reminiscences of former days, and often and again his name +occurs in these pages. The Rev. Canon Owen Jones, formerly Vicar of +Pentrefoelas, but now of Bodelwyddan, near Rhyl, also supplied much +interesting information of <!-- page v--><a name="pagev"></a><span +class="pagenum">p. v</span>the people’s doings in former days, and I +may state that this gentleman is also acquainted with Welsh literature to +an extent seldom to be met with in the person of an isolated Welsh parson +far removed from books and libraries. To him I am indebted for the +perusal of many MSS. To the Rev. David James, formerly Rector of +Garthbeibio, now of Pennant, and to his predecessor the Rev. W. E. Jones, +Bylchau; the late Rev. Ellis Roberts (Elis Wyn o Wyrfai); the Rev. M. +Hughes, Derwen; the Rev. W. J. Williams, Llanfihangel-Glyn-Myfyr, and in a +great degree to his aged friend, the Rev. E. Evans, Llanfihangel, near +Llanfyllin, whose conversation in and love of Welsh literature of all +kinds, including old Welsh Almanacks, was almost without limit, and whose +knowledge and thorough sympathy with his countrymen made his company most +enjoyable. To him and to all these gentlemen above named, and to +others, whose names appear in the body of this work, the writer is greatly +indebted, and he tenders his best thanks to them all.</p> +<p>The many books from which quotations are made are all mentioned in +connection with the information extracted from their pages.</p> +<p>Welsh Folk-lore is almost inexhaustible, and in these pages the writer +treats of only one branch of popular superstitions. Ancient customs +are herein only incidentally referred to, but they are very interesting, +and worthy of a full description. Superstitions associated with +particular days and seasons are also omitted. Weather signs are +passed over, Holy wells around which cluster superstitions of bye-gone days +form no part of this essay. But on all these, and other branches of +Folk-lore, the author has collected much information from the aged Welsh +peasant, and possibly some day in the uncertain future he may publish a +continuation of the present volume.</p> +<p>He has already all but finished a volume on the Holy Wells of North +Wales, and this he hopes to publish at no very distance period.</p> +<p><!-- page vi--><a name="pagevi"></a><span class="pagenum">p. +vi</span>The author has endeavoured in all instances to give the names of +his informants, but often and again, when pencil and paper were produced, +he was requested not to mention in print the name of the person who was +speaking to him. This request was made, not because the information +was incorrect, but from false delicacy; still, in every instance, the +writer respected this request. He, however, wishes to state +emphatically that he has authority for every single bit of Folk-lore +recorded. Very often his work was merely that of a translator, for +most of his information, derived from the people, was spoken in Welsh, but +he has given in every instance a literal rendering of the narrative, just +as he heard it, without embellishments or additions of any kind +whatsoever.</p> +<p style="text-align: right">ELIAS OWEN</p> +<p><i>Llanyblodwel Vicarage</i>,<br /> + <i>St. Mark’s Day</i>, <i>1896</i>.</p> +<h2><!-- page vii--><a name="pagevii"></a><span class="pagenum">p. +vii</span>INDEX</h2> +<table> +<tr> +<td> +<p>Aberhafesp, Spirit in Church of</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page169">169</a></span></p> +</td> +</tr> +<tr> +<td> +<p><i>Angelystor</i>, announcing deaths</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page170">170</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Æschylus’ Cave-dwellers</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page113">113</a></span></p> +</td> +</tr> +<tr> +<td> +<p><i>Annwn</i>, <i>Gwragedd</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page3">3</a></span> <span +class="indexpageno"><a href="#page134">134</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Annwn, Plant</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page3">3</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Antagonism between Pagan faiths</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page160">160</a></span> <span +class="indexpageno"><a href="#page161">161</a></span> <span +class="indexpageno"><a href="#page181">181</a></span></p> +</td> +</tr> +<tr> +<td> +<p><i>Animal Folk-Lore</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page308">308</a></span>-352</p> +</td> +</tr> +<tr> +<td> +<p> Ass</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page337">337</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Bee</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page337">337</a></span>-340</p> +</td> +</tr> +<tr> +<td> +<p> Birds Singing</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page310">310</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Flocking</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page310">310</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Blind worm</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page352">352</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Cat</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page321">321</a></span> <span +class="indexpageno"><a href="#page323">323</a></span> <span +class="indexpageno"><a href="#page340">340</a></span>-342</p> +</td> +</tr> +<tr> +<td> +<p> Cow</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page129">129</a></span>-137 <span +class="indexpageno"><a href="#page342">342</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Crow</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page304">304</a></span> <span +class="indexpageno"><a href="#page314">314</a></span>-315</p> +</td> +</tr> +<tr> +<td> +<p> Crane</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page321">321</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Crickets</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page342">342</a></span>-3</p> +</td> +</tr> +<tr> +<td> +<p> Cuckoo</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page317">317</a></span>-321</p> +</td> +</tr> +<tr> +<td> +<p> Cock</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page310">310</a></span> <span +class="indexpageno"><a href="#page321">321</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Duck</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page321">321</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Eagle</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page321">321</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Flying Serpent</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page349">349</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Frog</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page281">281</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Fox</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page193">193</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Goose</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page304">304</a></span> <span +class="indexpageno"><a href="#page305">305</a></span> <span +class="indexpageno"><a href="#page312">312</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Goatsucker</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page322">322</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Haddock</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page345">345</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Hare</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page343">343</a></span>-345</p> +</td> +</tr> +<tr> +<td> +<p> Heron</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page321">321</a></span> <span +class="indexpageno"><a href="#page323">323</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Hen</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page305">305</a></span> <span +class="indexpageno"><a href="#page322">322</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Hedgehog</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page345">345</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Horse</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page346">346</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Jackdaw</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page324">324</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Ladybird</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page347">347</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Magpie</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page324">324</a></span>-327</p> +</td> +</tr> +<tr> +<td> +<p> Mice</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page348">348</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Mole</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page348">348</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Owl</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page304">304</a></span> <span +class="indexpageno"><a href="#page327">327</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Peacock</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page327">327</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Pigeon</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page327">327</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Pigs</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page348">348</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Raven</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page304">304</a></span> <span +class="indexpageno"><a href="#page328">328</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Rook, Crow</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page304">304</a></span> <span +class="indexpageno"><a href="#page314">314</a></span> <span +class="indexpageno"><a href="#page316">316</a></span> <span +class="indexpageno"><a href="#page316">316</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Robin Redbreast</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page329">329</a></span> <span +class="indexpageno"><a href="#page332">332</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Seagull</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page329">329</a></span> <span +class="indexpageno"><a href="#page330">330</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Sawyer, Tit</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page331">331</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Snakes</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page348">348</a></span>-350</p> +</td> +</tr> +<tr> +<td> +<p> Slowworm</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page352">352</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Sheep</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page351">351</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Swallow</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page330">330</a></span> <span +class="indexpageno"><a href="#page331">331</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Swan</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page331">331</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Swift</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page331">331</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Spider</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page351">351</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Squirrel</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page351">351</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Tit-Major</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page331">331</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Woodpigeon</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page333">333</a></span>-336</p> +</td> +</tr> +<tr> +<td> +<p> Woodpecker</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page336">336</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Wren</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page331">331</a></span>-333</p> +</td> +</tr> +<tr> +<td> +<p> Yellowhammer</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page337">337</a></span></p> +</td> +</tr> +<tr> +<td> +<p></p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p>All Hallow Eve, Nos Glan Gaua</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page95">95</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Spirits abroad</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page138">138</a></span>-9 <span +class="indexpageno"><a href="#page168">168</a></span>-70</p> +</td> +</tr> +<tr> +<td> +<p> Divination on</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page280">280</a></span>-1 <span +class="indexpageno"><a href="#page286">286</a></span> <span +class="indexpageno"><a href="#page288">288</a></span>-9</p> +</td> +</tr> +<tr> +<td> +<p>Apparitions</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page181">181</a></span>-209 <span +class="indexpageno"><a href="#page293">293</a></span>-297</p> +</td> +</tr> +<tr> +<td> +<p>Applepip divination</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page290">290</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Arawn</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page128">128</a></span></p> +</td> +</tr> +<tr> +<td> +<p><i>Avanc</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page133">133</a></span></p> +</td> +</tr> +<tr> +<td> +<p></p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p>“<i>Bardd Cwsg</i>, <i>Y</i>”</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page144">144</a></span> <span +class="indexpageno"><a href="#page284">284</a></span> <span +class="indexpageno"><a href="#page285">285</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Baring-Gould—Spirit leaving body</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page293">293</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Piper of Hamelin</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page307">307</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Beaumaris spirit tale</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page293">293</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Bell, Hand, used at funerals</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page171">171</a></span>-2</p> +</td> +</tr> +<tr> +<td> +<p> Corpse</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page172">172</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Passing</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page171">171</a></span>-2</p> +</td> +</tr> +<tr> +<td> +<p> Veneration for</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page172">172</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Devil afraid of</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page171">171</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Ringing at storms</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page173">173</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Spirits flee before sound of</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page173">173</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Bella Fawr, a witch</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page223">223</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Betty’r Bont, a witch</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page236">236</a></span> <span +class="indexpageno"><a href="#page240">240</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Belief in witchcraft</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page217">217</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Bennion, Doctor</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page216">216</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Bees, Buying a hive of</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page337">337</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Swarming</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page338">338</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Strange swarm</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page339">339</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Deserting hive</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page339">339</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Hive in roof of house</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page339">339</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Informing bees of a death</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page339">339</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Putting bees into mourning</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page340">340</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Stolen</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page340">340</a></span></p> +</td> +</tr> +<tr> +<td> +<p><i>Bendith y Mamau</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page2">2</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Bible, a talisman</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page151">151</a></span> <span +class="indexpageno"><a href="#page245">245</a></span> <span +class="indexpageno"><a href="#page248">248</a></span></p> +</td> +</tr> +<tr> +<td> +<p><!-- page viii--><a name="pageviii"></a><span class="pagenum">p. +viii</span>Bible and key divination</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page288">288</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Bingley’s North Wales—Knockers</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page121">121</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Birds singing in the night</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page305">305</a></span></p> +</td> +</tr> +<tr> +<td> +<p> before February</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page310">310</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Flocking in early Autumn</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page310">310</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Feathers of</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page310">310</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Blindworm</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page352">352</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Boy taken to Fairyland</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page48">48</a></span></p> +</td> +</tr> +<tr> +<td> +<p><i>Brenhin Llwyd</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page142">142</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Bryn Eglwys Man and Fairies</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page36">36</a></span></p> +</td> +</tr> +<tr> +<td> +<p>“<i>British Goblins</i>,” Fairy dances</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page94">94</a></span> <span +class="indexpageno"><a href="#page97">97</a></span></p> +</td> +</tr> +<tr> +<td> +<p>“<i>Brython</i>, <i>Y</i>,” Fairies’ revels</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page95">95</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Burne’s, Miss, Legend of White Cow</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page131">131</a></span>-2</p> +</td> +</tr> +<tr> +<td> +<p>Burns, Old Nick in Kirk</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page168">168</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Nut divination</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page289">289</a></span></p> +</td> +</tr> +<tr> +<td> +<p></p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p><i>Canwyll Corph</i>, see Corpse Candle,</p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p>Canoe in Llyn Llydaw</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page28">28</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Card-playing</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page147">147</a></span>-151</p> +</td> +</tr> +<tr> +<td> +<p>Cat, Fable of</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page323">323</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Black, unlucky, &c</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page321">321</a></span> <span +class="indexpageno"><a href="#page341">341</a></span></p> +</td> +</tr> +<tr> +<td> +<p> indicates weather</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page340">340</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Black, drives fevers away</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page341">341</a></span></p> +</td> +</tr> +<tr> +<td> +<p> May, brings snakes to house</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page341">341</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Witches taking form of</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page224">224</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Cæsar’s reference to Celtic Superstitions</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page277">277</a></span> <span +class="indexpageno"><a href="#page310">310</a></span> <span +class="indexpageno"><a href="#page343">343</a></span></p> +</td> +</tr> +<tr> +<td> +<p><i>Careg-yr-Yspryd</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page212">212</a></span></p> +</td> +</tr> +<tr> +<td> +<p><i>Careg Gwr Drwg</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page190">190</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Caellwyngrydd Spirit</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page214">214</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Cave-dwellers</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page112">112</a></span>-13</p> +</td> +</tr> +<tr> +<td> +<p><i>Ceffyl y Dwfr</i>, the Water Horse</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page138">138</a></span>-141</p> +</td> +</tr> +<tr> +<td> +<p><i>Cetyn y Tylwyth Têg</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page109">109</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Ceridwen</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page234">234</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Cerrig-y-drudion Spirit Tale</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page294">294</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Cerrig-y-drudion, Legend of Church</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page132">132</a></span></p> +</td> +</tr> +<tr> +<td> +<p><i>Ceubren yr Ellyll</i>, Legend of</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page191">191</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Changelings, Fairy</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page51">51</a></span>-63</p> +</td> +</tr> +<tr> +<td> +<p>Churches built on Pagan sites</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page160">160</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Mysterious removal of</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page174">174</a></span>-181</p> +</td> +</tr> +<tr> +<td> +<p>Chaucer on Fairies</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page89">89</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Charms</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page238">238-9</a></span> <span +class="indexpageno"><a href="#page258">258</a></span> <span +class="indexpageno"><a href="#page262">262</a></span> <span +class="indexpageno"><a href="#page276">276</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Charm for Shingles</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page262">262</a></span>-3</p> +</td> +</tr> +<tr> +<td> +<p> Toothache</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page264">264</a></span>-266</p> +</td> +</tr> +<tr> +<td> +<p> Whooping Cough</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page266">266</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Fits</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page266">266</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Fighting Cocks</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page267">267</a></span> <span +class="indexpageno"><a href="#page312">312</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Asthma</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page267">267</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Warts</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page267">267</a></span>-8</p> +</td> +</tr> +<tr> +<td> +<p> Stye</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page268">268</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Quinsy</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page268">268</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Wild wart</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page268">268</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Rheumatism</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page269">269</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Ringworm</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page269">269</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Cattle</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page269">269</a></span>-272</p> +</td> +</tr> +<tr> +<td> +<p> Stopping bleeding</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page272">272</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Charm with Snake’s skin</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page273">273</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Rosemary</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page273">273</a></span>-4</p> +</td> +</tr> +<tr> +<td> +<p>Charm for making Servants reliable</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page272">272</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Sweethearts</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page281">281</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Charm of Conjurors</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page239">239</a></span>-254</p> +</td> +</tr> +<tr> +<td> +<p>Charm for Clefyd y Galon, or Heart Disease</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page274">274</a></span></p> +</td> +</tr> +<tr> +<td> +<p> <i>Clefyd yr Ede Wlan</i>, or Yarn Sickness</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page275">275</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Christmas Eve, free from Spirits</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page192">192</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Churns witched</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page238">238</a></span></p> +</td> +</tr> +<tr> +<td> +<p><i>Clefyd y Galon</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page274">274</a></span></p> +</td> +</tr> +<tr> +<td> +<p><i>Clefyd yr Ede Wlan</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page275">275</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Crickets in House lucky</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page342">342</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Deserting house unlucky</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page343">343</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Crane, see Heron</p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p><i>Coblynau</i>, Knockers</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page112">112</a></span>-121</p> +</td> +</tr> +<tr> +<td> +<p><i>Coel Ede Wlan</i>, or Yarn Test</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page283">283</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Corpse Candle</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page298">298</a></span>-300</p> +</td> +</tr> +<tr> +<td> +<p>Cock, unlawful to eat</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page343">343</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Devil in form of</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page310">310</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Offering of</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page311">311</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Crowing of, at doors</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page311">311</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Crowing at night</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page298">298</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Crowing drives Spirits away</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page311">311</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Charm for Fighting</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page312">312</a></span></p> +</td> +</tr> +<tr> +<td> +<p> White, unlucky</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page321">321</a></span> <span +class="indexpageno"><a href="#page341">341</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Crow</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page304">304</a></span> <span +class="indexpageno"><a href="#page314">314</a></span> <span +class="indexpageno"><a href="#page315">315</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Conjurors</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page251">251</a></span>-262</p> +</td> +</tr> +<tr> +<td> +<p> Charms of</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page239">239</a></span> <span +class="indexpageno"><a href="#page254">254</a></span> <span +class="indexpageno"><a href="#page258">258</a></span>-260</p> +</td> +</tr> +<tr> +<td> +<p> Tricks of</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page255">255</a></span> <span +class="indexpageno"><a href="#page257">257</a></span> <span +class="indexpageno"><a href="#page260">260</a></span>-1</p> +</td> +</tr> +<tr> +<td> +<p>Cow, Dun</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page129">129</a></span> <span +class="indexpageno"><a href="#page131">131</a></span> <span +class="indexpageno"><a href="#page137">137</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Legend of White</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page131">131</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Freckled</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page130">130</a></span>-1</p> +</td> +</tr> +<tr> +<td> +<p> Fairy Stray</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page134">134</a></span>-137</p> +</td> +</tr> +<tr> +<td> +<p> Witched</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page243">243</a></span></p> +</td> +</tr> +<tr> +<td> +<p><i>Cyhyraeth</i>, Death Sound</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page302">302</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Cynon’s Ghost</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page212">212</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Cuckoo Superstitions</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page317">317</a></span>-321</p> +</td> +</tr> +<tr> +<td> +<p><i>Cwn Annwn</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page125">125</a></span>-129</p> +</td> +</tr> +<tr> +<td> +<p></p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p>Dancing with Fairies</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page36">36</a></span>-39</p> +</td> +</tr> +<tr> +<td> +<p>Davydd ab Gwilym and the Fairies</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page3">3</a></span> <span +class="indexpageno"><a href="#page24">24</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Death Portents</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page297">297</a></span>-307</p> +</td> +</tr> +<tr> +<td> +<p><i>Deryn Corph</i>, Corpse Bird</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page297">297</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Devil</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page143">143</a></span>-192</p> +</td> +</tr> +<tr> +<td> +<p><!-- page ix--><a name="pageix"></a><span class="pagenum">p. +ix</span>Devil’s Tree</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page185">185</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Bridge</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page190">190</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Kitchen</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page190">190</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Cave</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page191">191</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Door</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page170">170</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Destruction of Foxes</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page193">193</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Dick Spot</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page212">212</a></span> <span +class="indexpageno"><a href="#page255">255</a></span> <span +class="indexpageno"><a href="#page256">256</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Dick the Fiddler</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page84">84</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Divination</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page279">279</a></span>-290</p> +</td> +</tr> +<tr> +<td> +<p> Candle and Pin</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page287">287</a></span></p> +</td> +</tr> +<tr> +<td> +<p> <i>Coel Ede Wlan</i>, or Yarn Test</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page283">283</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Frog stuck with Pins</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page281">281</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Grass</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page288">288</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Hemp Seed</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page286">286</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Holly Tree</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page288">288</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Key and Bible</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page288">288</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Lovers’</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page289">289</a></span>-90</p> +</td> +</tr> +<tr> +<td> +<p> Nut</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page289">289</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Pullet’s Egg</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page286">286</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Snail</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page280">280</a></span></p> +</td> +</tr> +<tr> +<td> +<p> St. John’s Wort</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page280">280</a></span></p> +</td> +</tr> +<tr> +<td> +<p> <i>Troi Crysau</i>, Clothes Drying</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page285">285</a></span></p> +</td> +</tr> +<tr> +<td> +<p> <i>Twca</i>, or Knife</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page284">284</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Washing at Brook</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page285">285</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Water in Basin</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page287">287</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Dogs, Hell</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page125">125</a></span> <span +class="indexpageno"><a href="#page127">127</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Sky</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page125">125</a></span> <span +class="indexpageno"><a href="#page127">127</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Fairy</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page49">49</a></span> <span +class="indexpageno"><a href="#page81">81</a></span> <span +class="indexpageno"><a href="#page83">83</a></span> <span +class="indexpageno"><a href="#page125">125</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Dwarfs of Cae Caled</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page97">97</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Droich</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page113">113</a></span>-121</p> +</td> +</tr> +<tr> +<td> +<p><i>Dyn Hysbys</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page209">209</a></span> <span +class="indexpageno"><a href="#page259">259</a></span></p> +</td> +</tr> +<tr> +<td> +<p><i>Drychiolaeth</i>, Spectre</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page301">301</a></span> <span +class="indexpageno"><a href="#page302">302</a></span></p> +</td> +</tr> +<tr> +<td> +<p></p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p>Eagle, Superstitions about</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page263">263</a></span>-4 <span +class="indexpageno"><a href="#page321">321</a></span></p> +</td> +</tr> +<tr> +<td> +<p><i>Erdion Banawg</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page131">131</a></span></p> +</td> +</tr> +<tr> +<td> +<p><i>Ellyll</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page3">3</a></span> <span +class="indexpageno"><a href="#page4">4</a></span> <span +class="indexpageno"><a href="#page111">111</a></span> <span +class="indexpageno"><a href="#page191">191</a></span></p> +</td> +</tr> +<tr> +<td> +<p> <i>Dân</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page112">112</a></span></p> +</td> +</tr> +<tr> +<td> +<p><i>Ellyllon</i>, <i>Menyg</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page111">111</a></span></p> +</td> +</tr> +<tr> +<td> +<p> <i>Bwyd</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page111">111</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Elf Dancers of <i>Cae Caled</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page98">98</a></span>-100</p> +</td> +</tr> +<tr> +<td> +<p> Stones</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page110">110</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Shots</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page110">110</a></span>-11</p> +</td> +</tr> +<tr> +<td> +<p>Elidorus, the Fairies and</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page32">32</a></span>-35</p> +</td> +</tr> +<tr> +<td> +<p>Epiphany</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page285">285</a></span>-6</p> +</td> +</tr> +<tr> +<td> +<p>Evil Eye</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page219">219</a></span></p> +</td> +</tr> +<tr> +<td> +<p></p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p>Fable of Heron, Cat, and Bramble</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page323">323</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Magpie and Woodpigeon</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page335">335</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Robin Redbreast</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page329">329</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Sea Gull</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page329">329</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Famous Witches—</p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p> Betty’r Bont</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page236">236</a></span> <span +class="indexpageno"><a href="#page240">240</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Bella Fawr</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page223">223</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Moll White</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page229">229</a></span> <span +class="indexpageno"><a href="#page232">232</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Pedws Ffoulk</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page242">242</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Fabulous Animals, see Mythic Beings</p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p>Fairies, Origin of</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page1">1</a></span> <span +class="indexpageno"><a href="#page2">2</a></span> <span +class="indexpageno"><a href="#page35">35</a></span> <span +class="indexpageno"><a href="#page36">36</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Chaucer’s reference to</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page89">89</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Shakespeare’s reference to</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page72">72</a></span> <span +class="indexpageno"><a href="#page96">96</a></span> <span +class="indexpageno"><a href="#page97">97</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Milton’s reference to</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page86">86</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Fairies inveigling Men</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page36">36</a></span>-44</p> +</td> +</tr> +<tr> +<td> +<p> Working for Men</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page85">85</a></span>-87</p> +</td> +</tr> +<tr> +<td> +<p> Carrying Men in the air</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page100">100</a></span>-102</p> +</td> +</tr> +<tr> +<td> +<p> in Markets and Fairs</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page108">108</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Binding Men</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page112">112</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Children offered to Satan by</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page63">63</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Love of Truth</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page35">35</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Grateful</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page72">72</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Fairy Animals</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page81">81</a></span>-3 <span +class="indexpageno"><a href="#page124">124</a></span>-5 <span +class="indexpageno"><a href="#page129">129</a></span>-132</p> +</td> +</tr> +<tr> +<td> +<p> Dances</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page87">87</a></span>-97</p> +</td> +</tr> +<tr> +<td> +<p> Tricks</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page100">100</a></span>-103</p> +</td> +</tr> +<tr> +<td> +<p> Knockers</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page112">112</a></span>-124</p> +</td> +</tr> +<tr> +<td> +<p> Ladies marrying Men</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page5">5</a></span>-24</p> +</td> +</tr> +<tr> +<td> +<p> Changelings</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page51">51</a></span>-63</p> +</td> +</tr> +<tr> +<td> +<p> Implements</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page109">109</a></span>-112</p> +</td> +</tr> +<tr> +<td> +<p> Men captured</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page104">104</a></span>-107</p> +</td> +</tr> +<tr> +<td> +<p> Mothers and Human Midwives</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page63">63</a></span>-67</p> +</td> +</tr> +<tr> +<td> +<p> Money</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page82">82</a></span>-84</p> +</td> +</tr> +<tr> +<td> +<p> Riches and Gifts</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page72">72</a></span>-81</p> +</td> +</tr> +<tr> +<td> +<p> Visits to human abodes</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page68">68</a></span>-71</p> +</td> +</tr> +<tr> +<td> +<p> Families descended from</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page6">6</a></span> <span +class="indexpageno"><a href="#page28">28</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Fetch</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page294">294</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Fire God</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page152">152</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Fish, Satan in</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page153">153</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Flying Serpent</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page349">349</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Foxglove</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page111">111</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Frog Divination</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page281">281</a></span></p> +</td> +</tr> +<tr> +<td> +<p><i>Fuwch Frech</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page129">129</a></span>-132</p> +</td> +</tr> +<tr> +<td> +<p> <i>Gyfeiliorn</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page129">129</a></span> <span +class="indexpageno"><a href="#page134">134</a></span>-137</p> +</td> +</tr> +<tr> +<td> +<p><i>Ffynnon y Fuwch Frech</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page130">130</a></span></p> +</td> +</tr> +<tr> +<td> +<p> <i>Elian</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page216">216</a></span></p> +</td> +</tr> +<tr> +<td> +<p> <i>Oer</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page223">223</a></span></p> +</td> +</tr> +<tr> +<td> +<p></p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p>Gay, Nut divination</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page289">289</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Giraldus Cambrensis</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page27">27</a></span> <span +class="indexpageno"><a href="#page32">32</a></span> <span +class="indexpageno"><a href="#page182">182</a></span></p> +</td> +</tr> +<tr> +<td> +<p> reference to Witches</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page233">233</a></span>-236</p> +</td> +</tr> +<tr> +<td> +<p>Ghost, see Spirit</p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p>Ghost in Cerrigydrudion Church</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page132">132</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Aberhafesp Church</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page169">169</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Powis Castle</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page204">204</a></span></p> +</td> +</tr> +<tr> +<td> +<p> revealing Treasures</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page202">202</a></span></p> +</td> +</tr> +<tr> +<td> +<p> at Gloddaeth</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page193">193</a></span>-4</p> +</td> +</tr> +<tr> +<td> +<p> Nannau Park</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page191">191</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Tymawr</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page195">195</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Frith Farm</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page196">196</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Pontyglyn</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page197">197</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Ystrad Fawr</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page197">197</a></span>-8</p> +</td> +</tr> +<tr> +<td> +<p> Ty Felin</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page198">198</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Llandegla</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page199">199</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Llanidloes</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page199">199</a></span>-200</p> +</td> +</tr> +<tr> +<td> +<p> <!-- page x--><a name="pagex"></a><span +class="pagenum">p. x</span>Llawryglyn</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page348">348</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Clwchdyrnog</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page202">202</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Llanwddyn</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page212">212</a></span></p> +</td> +</tr> +<tr> +<td> +<p> David Salisbury’s</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page201">201</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Cynon’s</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page212">212</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Squire Griffiths’</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page200">200</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Sir John Wynne’s</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page211">211</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Raising</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page215">215</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Visiting the Earth</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page192">192</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Glain Nadroedd</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page350">350</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Goat-sucker</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page322">322</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Goblins, different kinds of</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page5">5</a></span> <span +class="indexpageno"><a href="#page97">97</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Golden Chair</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page77">77</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Goose flying over House</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page304">304</a></span></p> +</td> +</tr> +<tr> +<td> +<p> laying small egg</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page305">305</a></span></p> +</td> +</tr> +<tr> +<td> +<p> egg laying</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page312">312</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Gossamer</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page112">112</a></span></p> +</td> +</tr> +<tr> +<td> +<p><i>Gwiber</i>, Flying Serpent</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page349">349</a></span></p> +</td> +</tr> +<tr> +<td> +<p><i>Gwion Bach</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page234">234</a></span></p> +</td> +</tr> +<tr> +<td> +<p><i>Gwragedd Annwn</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page3">3</a></span></p> +</td> +</tr> +<tr> +<td> +<p><i>Gwrach y Rhibyn</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page142">142</a></span></p> +</td> +</tr> +<tr> +<td> +<p><i>Gwr Cyfarwydd</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page38">38</a></span> <span +class="indexpageno"><a href="#page55">55</a></span> <span +class="indexpageno"><a href="#page257">257</a></span> <span +class="indexpageno"><a href="#page259">259</a></span></p> +</td> +</tr> +<tr> +<td> +<p><i>Gwyddelod</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page80">80</a></span></p> +</td> +</tr> +<tr> +<td> +<p><i>Gwyll</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page4">4</a></span></p> +</td> +</tr> +<tr> +<td> +<p><i>Gwylliaid Cochion</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page4">4</a></span> <span +class="indexpageno"><a href="#page5">5</a></span> <span +class="indexpageno"><a href="#page6">6</a></span> <span +class="indexpageno"><a href="#page25">25</a></span> <span +class="indexpageno"><a href="#page26">26</a></span></p> +</td> +</tr> +<tr> +<td> +<p></p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p>Haddock, why so marked</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page345">345</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Hag, Mist</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page142">142</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Hare</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page227">227</a></span>-230 <span +class="indexpageno"><a href="#page236">236</a></span> <span +class="indexpageno"><a href="#page343">343</a></span>-345</p> +</td> +</tr> +<tr> +<td> +<p> crossing the road</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page230">230</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Cæsar’s reference to</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page343">343</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Giraldus Cambrensis on hags changing themselves to hares</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page233">233</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Man changed to a</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page236">236</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Witch hunted in form of</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page230">230</a></span>-233</p> +</td> +</tr> +<tr> +<td> +<p> Witch shot in the form of</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page228">228</a></span></p> +</td> +</tr> +<tr> +<td> +<p> S. Monacella, the patroness of hares</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page345">345</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Harper and Fairies</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page91">91</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Hedgehog sucking Cows</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page345">345</a></span></p> +</td> +</tr> +<tr> +<td> +<p> fee for destroying the</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page346">346</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Hên Chrwchwd, a humpbacked fiend</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page142">142</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Hen laying two eggs</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page305">305</a></span></p> +</td> +</tr> +<tr> +<td> +<p> March Chickens</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page322">322</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Sitting</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page322">322</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Hindu Fairy Tale</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page6">6</a></span>-8</p> +</td> +</tr> +<tr> +<td> +<p>Heron, sign of weather changing</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page321">321</a></span> <span +class="indexpageno"><a href="#page323">323</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Fable of</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page323">323</a></span>-4</p> +</td> +</tr> +<tr> +<td> +<p>Horse, Water, a mythic animal</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page138">138</a></span></p> +</td> +</tr> +<tr> +<td> +<p> White, lucky</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page346">346</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Headless</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page155">155</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Shoe Charm</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page246">246</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Huw Llwyd, Cynfael, and Witches</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page224">224</a></span>-227</p> +</td> +</tr> +<tr> +<td> +<p>Huw Llwyd and Magical Books</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page252">252</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Hu Gadarn and the Avanc</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page133">133</a></span></p> +</td> +</tr> +<tr> +<td> +<p></p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p>Ignis Fatuus</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page112">112</a></span></p> +</td> +</tr> +<tr> +<td> +<p></p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p>Jackdaw considered sacred</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page324">324</a></span></p> +</td> +</tr> +<tr> +<td> +<p><i>Jack Ffynnon Elian</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page216">216</a></span></p> +</td> +</tr> +<tr> +<td> +<p></p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p>Knockers, or Coblynau</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page4">4</a></span> <span +class="indexpageno"><a href="#page97">97</a></span></p> +</td> +</tr> +<tr> +<td> +<p> in Mines</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page112">112</a></span>-121</p> +</td> +</tr> +<tr> +<td> +<p></p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p>Ladybird, Weather Sign</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page347">347</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Lady Jeffrey’s Spirit</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page199">199</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Lake Dwellers</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page27">27</a></span> <span +class="indexpageno"><a href="#page28">28</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Llanbrynmair Conjuror</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page258">258</a></span>-9</p> +</td> +</tr> +<tr> +<td> +<p>Llangerniew Spirit</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page170">170</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Llandegla Spirit</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page199">199</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Llanddona Witches</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page222">222</a></span>-3</p> +</td> +</tr> +<tr> +<td> +<p>Laying Spirits</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page209">209</a></span>-215</p> +</td> +</tr> +<tr> +<td> +<p>Laws against Witches</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page218">218</a></span></p> +</td> +</tr> +<tr> +<td> +<p><i>Llyn y Ddau Ychain Banawg</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page132">132</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Legends—</p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p> <i>Careg Gwr Drwg</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page190">190</a></span></p> +</td> +</tr> +<tr> +<td> +<p> <i>Ceubren yr Ellyll</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page191">191</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Fairy Changelings</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page51">51</a></span>-63</p> +</td> +</tr> +<tr> +<td> +<p> <i>Dafydd Hiraddug</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page158">158</a></span>-160</p> +</td> +</tr> +<tr> +<td> +<p> Devil’s Bridge</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page190">190</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Freckled Cow, or <i>Y Fuwch Frech</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page130">130</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Fairy Marriages</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page5">5</a></span>-24</p> +</td> +</tr> +<tr> +<td> +<p> Fairies inveigling Mortals</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page32">32</a></span>-50</p> +</td> +</tr> +<tr> +<td> +<p> Fairies and Midwives</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page63">63</a></span>-67</p> +</td> +</tr> +<tr> +<td> +<p> Flying Snake</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page349">349</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Removal of Churches</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page174">174</a></span>-181</p> +</td> +</tr> +<tr> +<td> +<p> Llanfihangel Glyn Myfyr</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page10">10</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Ghosts, see Ghost</p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p> Spirits, see Spirit</p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p> Satan or Devil, see Satan</p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p><i>Lledrith</i>, or Spectre</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page303">303</a></span></p> +</td> +</tr> +<tr> +<td> +<p><i>Llysiau Ifan</i>, St. John’s Wort</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page280">280</a></span></p> +</td> +</tr> +<tr> +<td> +<p><i>Llyn y Geulan Goch</i> Spirit</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page162">162</a></span>-166</p> +</td> +</tr> +<tr> +<td> +<p><i>Llyn Llion</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page133">133</a></span></p> +</td> +</tr> +<tr> +<td> +<p></p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p>Magpie teaching Wood Pigeon to make Nest</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page335">335</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Superstitions</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page324">324</a></span>-327</p> +</td> +</tr> +<tr> +<td> +<p>Magician’s Glass</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page255">255</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Marriages, Fairy</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page44">44</a></span>-48</p> +</td> +</tr> +<tr> +<td> +<p>Man dancing with Fairies</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page90">90</a></span> <span +class="indexpageno"><a href="#page91">91</a></span></p> +</td> +</tr> +<tr> +<td> +<p> witnessing a Fairy dance</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page90">90</a></span> <span +class="indexpageno"><a href="#page93">93</a></span></p> +</td> +</tr> +<tr> +<td> +<p> taken away by Fairies</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page32">32</a></span> <span +class="indexpageno"><a href="#page36">36</a></span> <span +class="indexpageno"><a href="#page37">37</a></span> <span +class="indexpageno"><a href="#page101">101</a></span>-102</p> +</td> +</tr> +<tr> +<td> +<p> turned into a Hare</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page236">236</a></span></p> +</td> +</tr> +<tr> +<td> +<p> turned into a Horse</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page236">236</a></span></p> +</td> +</tr> +<tr> +<td> +<p>May-day Revels</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page95">95</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Evil Spirits abroad</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page168">168</a></span></p> +</td> +</tr> +<tr> +<td> +<p><!-- page xi--><a name="pagexi"></a><span class="pagenum">p. +xi</span>Mermaids</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page142">142</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Monacella, S.</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page345">345</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Moles, Weather Sign</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page318">318</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Moll White, a Witch</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page229">229</a></span> <span +class="indexpageno"><a href="#page232">232</a></span></p> +</td> +</tr> +<tr> +<td> +<p><i>Meddygon Myddvai</i>, Physicians</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page6">6</a></span> <span +class="indexpageno"><a href="#page23">23</a></span> <span +class="indexpageno"><a href="#page24">24</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Mythic Beings—</p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p> <i>Avanc</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page133">133</a></span></p> +</td> +</tr> +<tr> +<td> +<p> <i>Ceffyl y Dwfr</i>, Water Horse</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page138">138</a></span></p> +</td> +</tr> +<tr> +<td> +<p> <i>Cwn Annwn</i>, Dogs of the Abyss</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page125">125</a></span></p> +</td> +</tr> +<tr> +<td> +<p> <i>Cwn Bendith y Mamau</i>, Fairy Dogs</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page125">125</a></span></p> +</td> +</tr> +<tr> +<td> +<p> <i>Cwn Wybir</i>, Sky Dogs</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page125">125</a></span> <span +class="indexpageno"><a href="#page127">127</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Dragon, or Flying Serpent</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page349">349</a></span>-50</p> +</td> +</tr> +<tr> +<td> +<p> Fairies, see Fairy</p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p> <i>Fuwch Frech</i>, Fairy Cow</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page129">129</a></span>-134</p> +</td> +</tr> +<tr> +<td> +<p> <i>Fuwch Gyfeiliorn</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page134">134</a></span>-137</p> +</td> +</tr> +<tr> +<td> +<p> <i>Gwrach y Rhibyn</i>, Mist Hag</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page142">142</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Knockers, see above</p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p> Mermaids and Mermen</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page142">142</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Torrent Spectre</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page141">141</a></span></p> +</td> +</tr> +<tr> +<td> +<p> <i>Ychain Banawg</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page130">130</a></span>-133</p> +</td> +</tr> +<tr> +<td> +<p> <i>Y Brenhin Llwyd</i>, the Grey King</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page142">142</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Mysterious removal of Churches—</p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p> Llanllechid</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page174">174</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Corwen</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page174">174</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Capel Garmon</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page175">175</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Llanfair D. C.</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page175">175</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Llanfihangel Geneu’r Glyn</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page176">176</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Wrexham</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page177">177</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Llangar</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page179">179</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Denbigh</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page180">180</a></span></p> +</td> +</tr> +<tr> +<td> +<p></p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p>Names given to the Devil</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page191">191</a></span>-2</p> +</td> +</tr> +<tr> +<td> +<p>Nightmare</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page237">237</a></span></p> +</td> +</tr> +<tr> +<td> +<p>North door of Churches opened at Baptisms</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page171">171</a></span></p> +</td> +</tr> +<tr> +<td> +<p>North door of Churches opened for Satan to go out</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page170">170</a></span></p> +</td> +</tr> +<tr> +<td> +<p>North side of Churchyard unoccupied</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page171">171</a></span></p> +</td> +</tr> +<tr> +<td> +<p><i>Nos Glan Gaua</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page95">95</a></span> <span +class="indexpageno"><a href="#page138">138</a></span>-9 <span +class="indexpageno"><a href="#page168">168</a></span>-170 <span +class="indexpageno"><a href="#page280">280</a></span> <span +class="indexpageno"><a href="#page281">281</a></span> <span +class="indexpageno"><a href="#page286">286</a></span> <span +class="indexpageno"><a href="#page288">288</a></span>-89</p> +</td> +</tr> +<tr> +<td> +<p></p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p><i>Ogof Cythreuliaid</i> Devils’ Cave</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page191">191</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Ogwen Lake, Tale of Wraith</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page292">292</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Old Humpbacked, Mythic Being</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page142">142</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Omen, see Divination</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page279">279</a></span>-290</p> +</td> +</tr> +<tr> +<td> +<p>Owl</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page304">304</a></span> <span +class="indexpageno"><a href="#page327">327</a></span></p> +</td> +</tr> +<tr> +<td> +<p></p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p>Pan, prototype of Celtic Satan</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page146">146</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Passing Bell</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page171">171</a></span>-2</p> +</td> +</tr> +<tr> +<td> +<p>Peacock, Weather Sign</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page327">327</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Pedwe Ffoulk, a Witch</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page242">242</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Pellings, Fairy Origin</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page6">6</a></span> <span +class="indexpageno"><a href="#page13">13</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Pentrevoelas Legend</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page8">8</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Physicians of Myddfai</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page6">6</a></span> <span +class="indexpageno"><a href="#page23">23</a></span> <span +class="indexpageno"><a href="#page24">24</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Pig Superstitions</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page154">154</a></span> <span +class="indexpageno"><a href="#page348">348</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Pigeon Superstitions</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page327">327</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Pins stuck in “Witch’s Butter”</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page249">249</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Places associated with Satan</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page190">190</a></span>-1</p> +</td> +</tr> +<tr> +<td> +<p><i>Plant Annwn</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page3">3</a></span> <span +class="indexpageno"><a href="#page4">4</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Poocah, Pwka, Pwca</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page121">121</a></span>-124 <span +class="indexpageno"><a href="#page138">138</a></span>-40</p> +</td> +</tr> +<tr> +<td> +<p></p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p>Raven</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page304">304</a></span> <span +class="indexpageno"><a href="#page328">328</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Rhamanta, see Divination,</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page279">279</a></span>-290</p> +</td> +</tr> +<tr> +<td> +<p> on Hallow Eve</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page281">281</a></span></p> +</td> +</tr> +<tr> +<td> +<p><i>Rhaffau’r Tylwyth Têg</i>, Gossamer</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page112">112</a></span></p> +</td> +</tr> +<tr> +<td> +<p><i>Rhys Gryg</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page24">24</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Robin Redbreast</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page329">329</a></span> <span +class="indexpageno"><a href="#page332">332</a></span>-3</p> +</td> +</tr> +<tr> +<td> +<p>Rook, see Crow</p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p>Rooks deserting Rookery</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page316">316</a></span></p> +</td> +</tr> +<tr> +<td> +<p> building new Rookery</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page316">316</a></span></p> +</td> +</tr> +<tr> +<td> +<p></p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p>Sabbath-breaking punished</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page152">152</a></span>-157</p> +</td> +</tr> +<tr> +<td> +<p>Satan, see Apparitions and Devil</p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p> afraid of Bell-sounds</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page171">171</a></span></p> +</td> +</tr> +<tr> +<td> +<p> appearing to Man carrying Bibles</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page183">183</a></span></p> +</td> +</tr> +<tr> +<td> +<p> appearing to a Minister</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page184">184</a></span></p> +</td> +</tr> +<tr> +<td> +<p> appearing to a Man</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page185">185</a></span></p> +</td> +</tr> +<tr> +<td> +<p> appearing to a Sunday-breaker</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page152">152</a></span>-3</p> +</td> +</tr> +<tr> +<td> +<p> appearing to a Sunday traveller</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page153">153</a></span></p> +</td> +</tr> +<tr> +<td> +<p> appearing as a lovely Maid</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page186">186</a></span></p> +</td> +</tr> +<tr> +<td> +<p> appearing to a young Man</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page188">188</a></span></p> +</td> +</tr> +<tr> +<td> +<p> appearing to a Collier</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page189">189</a></span></p> +</td> +</tr> +<tr> +<td> +<p> appearing to a Tippler</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page156">156</a></span>-7</p> +</td> +</tr> +<tr> +<td> +<p> carrying a Man away</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page187">187</a></span></p> +</td> +</tr> +<tr> +<td> +<p> in form of a Pig</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page166">166</a></span></p> +</td> +</tr> +<tr> +<td> +<p> in form of a Fish</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page153">153</a></span></p> +</td> +</tr> +<tr> +<td> +<p> disappearing as a ball or wheel of fire</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page148">148</a></span> <span +class="indexpageno"><a href="#page150">150</a></span></p> +</td> +</tr> +<tr> +<td> +<p> and Churches</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page160">160</a></span>-170</p> +</td> +</tr> +<tr> +<td> +<p> outwitted</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page157">157</a></span>-160</p> +</td> +</tr> +<tr> +<td> +<p> playing Cards</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page147">147</a></span> <span +class="indexpageno"><a href="#page148">148</a></span> <span +class="indexpageno"><a href="#page149">149</a></span></p> +</td> +</tr> +<tr> +<td> +<p> snatching a Man up into the air</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page150">150</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Sawyer Bird, Tit-Major</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page331">331</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Seagull, a Weather Sign</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page329">329</a></span>-30</p> +</td> +</tr> +<tr> +<td> +<p>Seventh Daughter</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page250">250</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Son</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page266">266</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Shakespeare’s Witches</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page219">219</a></span> <span +class="indexpageno"><a href="#page220">220</a></span> <span +class="indexpageno"><a href="#page221">221</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Sheep, Black</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page351">351</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Satan cannot enter</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page351">351</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Sir John Wynne</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page211">211</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Slowworm</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page352">352</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Snakes</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page348">348</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Flying</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page349">349</a></span></p> +</td> +</tr> +<tr> +<td> +<p><!-- page xii--><a name="pagexii"></a><span class="pagenum">p. +xii</span>Snake Rings</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page350">350</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Spells, how to break</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page244">244</a></span>-251</p> +</td> +</tr> +<tr> +<td> +<p>Spectral Funeral</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page301">301</a></span>-2</p> +</td> +</tr> +<tr> +<td> +<p>Spirit, see Ghost</p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p>Spirit laying</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page209">209</a></span>-211</p> +</td> +</tr> +<tr> +<td> +<p>Spirits laid for a time</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page164">164</a></span> <span +class="indexpageno"><a href="#page199">199</a></span> <span +class="indexpageno"><a href="#page200">200</a></span> <span +class="indexpageno"><a href="#page210">210</a></span> <span +class="indexpageno"><a href="#page212">212</a></span></p> +</td> +</tr> +<tr> +<td> +<p> allowed to visit the earth</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page168">168</a></span></p> +</td> +</tr> +<tr> +<td> +<p> sent to the Red Sea</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page193">193</a></span> <span +class="indexpageno"><a href="#page209">209</a></span> <span +class="indexpageno"><a href="#page210">210</a></span> <span +class="indexpageno"><a href="#page214">214</a></span></p> +</td> +</tr> +<tr> +<td> +<p> sent to Egypt</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page211">211</a></span></p> +</td> +</tr> +<tr> +<td> +<p> riding Horses</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page202">202</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Spirit ejected from Cerrig-y-drudion Church</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page132">132</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Llanfor Church</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page152">152</a></span>-166</p> +</td> +</tr> +<tr> +<td> +<p> Llandysilio Church</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page166">166</a></span>-7</p> +</td> +</tr> +<tr> +<td> +<p>Spirit in Llangerniew Church</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page170">170</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Aberhafesp Church</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page169">169</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Llandegla</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page199">199</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Lady Jeffrey’s</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page199">199</a></span>-200</p> +</td> +</tr> +<tr> +<td> +<p> calling Doctor</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page294">294</a></span></p> +</td> +</tr> +<tr> +<td> +<p>St. John’s Eve</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page52">52</a></span> <span +class="indexpageno"><a href="#page95">95</a></span> <span +class="indexpageno"><a href="#page168">168</a></span> <span +class="indexpageno"><a href="#page280">280</a></span></p> +</td> +</tr> +<tr> +<td> +<p>St. David</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page299">299</a></span> <span +class="indexpageno"><a href="#page307">307</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Spiritualism</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page290">290</a></span>-297</p> +</td> +</tr> +<tr> +<td> +<p>Spirit leaving body</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page291">291</a></span>-293</p> +</td> +</tr> +<tr> +<td> +<p>Spider</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page351">351</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Squirrel hunting</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page351">351</a></span>-2</p> +</td> +</tr> +<tr> +<td> +<p>Swallow forsaking its nest</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page330">330</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Breaking nest of</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page331">331</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Swan, hatching eggs of</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page331">331</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Swift, flying, Weather Sign</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page331">331</a></span></p> +</td> +</tr> +<tr> +<td> +<p><i>Swyno’r ’Ryri</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page254">254</a></span> <span +class="indexpageno"><a href="#page262">262</a></span> <span +class="indexpageno"><a href="#page263">263</a></span>-4</p> +</td> +</tr> +<tr> +<td> +<p></p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p>Taboo Stories</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page6">6</a></span> <span +class="indexpageno"><a href="#page8">8</a></span>-24</p> +</td> +</tr> +<tr> +<td> +<p>Tegid</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page306">306</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Tit-Major, Weather Sign</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page331">331</a></span></p> +</td> +</tr> +<tr> +<td> +<p><i>Tolaeth</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page303">303</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Tobit, Spirit tale</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page182">182</a></span> <span +class="indexpageno"><a href="#page210">210</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Torrent Spectre</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page141">141</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Transformation</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page227">227</a></span> <span +class="indexpageno"><a href="#page234">234</a></span>-237</p> +</td> +</tr> +<tr> +<td> +<p>Transmigration</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page276">276</a></span>-279</p> +</td> +</tr> +<tr> +<td> +<p><i>Tylwyth Têg</i>, see Fairies</p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p></p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p>Van Lake Fairy tale</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page16">16</a></span>-24</p> +</td> +</tr> +<tr> +<td> +<p>Voice calling a Doctor</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page294">294</a></span></p> +</td> +</tr> +<tr> +<td> +<p></p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p>Water Horse</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page138">138</a></span>-141</p> +</td> +</tr> +<tr> +<td> +<p>Water Worship</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page161">161</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Welsh Airs</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page84">84</a></span> <span +class="indexpageno"><a href="#page88">88</a></span></p> +</td> +</tr> +<tr> +<td> +<p> <i>Aden Ddu’r Fran</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page84">84</a></span></p> +</td> +</tr> +<tr> +<td> +<p> <i>Toriad y Dydd</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page88">88</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Williams, Dr. Edward, and Fairies</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page97">97</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Witches</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page216">216</a></span>-251</p> +</td> +</tr> +<tr> +<td> +<p> Llanddona</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page222">222</a></span>-3</p> +</td> +</tr> +<tr> +<td> +<p> transforming themselves into cats</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page224">224</a></span>-226</p> +</td> +</tr> +<tr> +<td> +<p> transforming themselves into hares</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page227">227</a></span>-235</p> +</td> +</tr> +<tr> +<td> +<p> hunted in form of hare</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page230">230</a></span>-233</p> +</td> +</tr> +<tr> +<td> +<p> killed in form of hare</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page228">228</a></span></p> +</td> +</tr> +<tr> +<td> +<p> in churn in form of hare</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page229">229</a></span></p> +</td> +</tr> +<tr> +<td> +<p> cursing Horse</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page242">242</a></span></p> +</td> +</tr> +<tr> +<td> +<p> cursing Milk</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page238">238</a></span>-9</p> +</td> +</tr> +<tr> +<td> +<p> cursing Pig</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page238">238</a></span></p> +</td> +</tr> +<tr> +<td> +<p> how tested</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page250">250</a></span>-1</p> +</td> +</tr> +<tr> +<td> +<p> Spells, how broken</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page244">244</a></span>-250</p> +</td> +</tr> +<tr> +<td> +<p> Punishment of</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page243">243</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Laws against</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page218">218</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Wife snatching</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page29">29</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Woodpecker, Weather Sign</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page336">336</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Woodpigeon</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page333">333</a></span>-336</p> +</td> +</tr> +<tr> +<td> +<p>Wraith</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page292">292</a></span> <span +class="indexpageno"><a href="#page294">294</a></span> <span +class="indexpageno"><a href="#page308">308</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Wren, unlucky to harm</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page331">331</a></span>-2</p> +</td> +</tr> +<tr> +<td> +<p> Hunting the</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page332">332</a></span></p> +</td> +</tr> +<tr> +<td> +<p> Curse on breaker of nest</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page333">333</a></span></p> +</td> +</tr> +<tr> +<td> +<p><i>Wyn Melangell</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page345">345</a></span></p> +</td> +</tr> +<tr> +<td> +<p></p> +</td> +<td> +<p></p> +</td> +</tr> +<tr> +<td> +<p><i>Ystrad Legend</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page12">12</a></span></p> +</td> +</tr> +<tr> +<td> +<p>Yarn Sickness</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page275">275</a></span>-6</p> +</td> +</tr> +<tr> +<td> +<p> Test</p> +</td> +<td> +<p><span class="indexpageno"><a href="#page283">283</a></span>-4</p> +</td> +</tr> +<tr> +<td> +<p><i>Yspryd Cynon</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page212">212</a></span></p> +</td> +</tr> +<tr> +<td> +<p> <i>Ystrad Fawr</i></p> +</td> +<td> +<p><span class="indexpageno"><a href="#page197">197</a></span>-8</p> +</td> +</tr> +</table> +<p></p> +<h2><!-- page 1--><a name="page1"></a><span class="pagenum">p. 1</span>THE +FAIRIES.</h2> +<h3>ORIGIN OF THE FAIRIES. (Y TYLWYTH TÊG.)</h3> +<p>The Fairy tales that abound in the Principality have much in common with +like legends in other countries. This points to a common origin of +all such tales. There is a real and unreal, a mythical and a material +aspect to Fairy Folk-Lore. The prevalence, the obscurity, and the +different versions of the same Fairy tale show that their origin dates from +remote antiquity. The supernatural and the natural are strangely +blended together in these legends, and this also points to their great age, +and intimates that these wild and imaginative Fairy narratives had some +historical foundation. If carefully sifted, these legends will yield +a fruitful harvest of ancient thoughts and facts connected with the history +of a people, which, as a race, is, perhaps, now extinct, but which has, to +a certain extent, been merged into a stronger and more robust race, by whom +they were conquered, and dispossessed of much of their land. The +conquerors of the Fair Tribe have transmitted to us tales of their timid, +unwarlike, but truthful predecessors of the soil, and these tales shew that +for a time both races were co-inhabitants of the land, and to a certain +extent, by stealth, intermarried.</p> +<p>Fairy tales, much alike in character, are to be heard in many countries, +peopled by branches of the Aryan race, and consequently these stories in +outline, were most probably in existence before the separation of the +families belonging <!-- page 2--><a name="page2"></a><span +class="pagenum">p. 2</span>to that race. It is not improbable that +the emigrants would carry with them, into all countries whithersoever they +went, their ancestral legends, and they would find no difficulty in +supplying these interesting stories with a home in their new country. +If this supposition be correct, we must look for the origin of Fairy +Mythology in the cradle of the Aryan people, and not in any part of the +world inhabited by descendants of that great race.</p> +<p>But it is not improbable that incidents in the process of colonization +would repeat themselves, or under special circumstances vary, and thus we +should have similar and different versions of the same historical event in +all countries once inhabited by a diminutive race, which was overcome by a +more powerful people.</p> +<p>In Wales Fairy legends have such peculiarities that they seem to be +historical fragments of by-gone days. And apparently they refer to a +race which immediately preceded the Celt in the occupation of the country, +and with which the Celt to a limited degree amalgamated.</p> +<h3>NAMES GIVEN TO THE FAIRIES.</h3> +<p>The Fairies have, in Wales, at least three common and distinctive names, +as well as others that are not nowadays used.</p> +<p>The first and most general name given to the Fairies is “<i>Y +Tylwyth Têg</i>,” or, the Fair Tribe, an expressive and +descriptive term. They are spoken of as a people, and not as myths or +goblins, and they are said to be a fair or handsome race.</p> +<p>Another common name for the Fairies, is, “<i>Bendith y +Mamau</i>,” or, “The Mothers’ Blessing.” In +Doctor Owen Pughe’s Dictionary they are called “Bendith +<i>eu</i> Mamau,” or, “<i>Their</i> Mothers’ +Blessing.” The first is the most common expression, at least in +North Wales. It is a <!-- page 3--><a name="page3"></a><span +class="pagenum">p. 3</span>singularly strange expression, and difficult to +explain. Perhaps it hints at a Fairy origin on the mother’s +side of certain fortunate people.</p> +<p>The third name given to Fairies is “<i>Ellyll</i>,” an elf, +a demon, a goblin. This name conveys these beings to the land of +spirits, and makes them resemble the oriental Genii, and +Shakespeare’s sportive elves. It agrees, likewise, with the +modern popular creed respecting goblins and their doings.</p> +<p>Davydd ab Gwilym, in a description of a mountain mist in which he was +once enveloped, says:—</p> +<blockquote> +<p>Yr ydoedd ym mhob gobant<br /> +<i>Ellyllon</i> mingeimion gant.</p> +<p>There were in every hollow<br /> +A hundred wrymouthed elves.</p> +<p><i>The Cambro-Briton</i>, v. I., p. 348.</p> +</blockquote> +<p>In Pembrokeshire the Fairies are called <i>Dynon Buch Têg</i>, or +the <i>Fair Small People</i>.</p> +<p>Another name applied to the Fairies is <i>Plant Annwfn</i>, or <i>Plant +Annwn</i>. This, however, is not an appellation in common use. +The term is applied to the Fairies in the third paragraph of a Welsh prose +poem called <i>Bardd Cwsg</i>, thus:—</p> +<blockquote> +<p>Y bwriodd y <i>Tylwyth Têg</i> fi . . . oni bai fy nyfod i mewn<br +/> +pryd i’th achub o gigweiniau <i>Plant Annwfn</i>.</p> +<p>Where the <i>Tylwyth Têg</i> threw me . . . if I had not come<br +/> +in time to rescue thee from the clutches of <i>Plant Annwfn</i>.</p> +</blockquote> +<p><i>Annwn</i>, or <i>Annwfn</i> is defined in Canon Silvan Evans’s +Dictionary as an abyss, Hades, etc. <i>Plant Annwn</i>, therefore, +means children of the lower regions. It is a name derived from the +supposed place of abode—the bowels of the earth—of the +Fairies. <i>Gwragedd Annwn</i>, dames of Elfin land, is a term +applied to Fairy ladies.</p> +<p><!-- page 4--><a name="page4"></a><span class="pagenum">p. 4</span>Ellis +Wynne, the author of <i>Bardd Cwsg</i>, was born in 1671, and the +probability is that the words <i>Plant Annwfn</i> formed in his days part +of the vocabulary of the people. He was born in Merionethshire.</p> +<p><i>Gwyll</i>, according to Richards, and Dr. Owen Pughe, is a Fairy, a +goblin, etc. The plural of <i>Gwyll</i> would be <i>Gwylliaid</i>, or +<i>Gwyllion</i>, but this latter word Dr. Pughe defines as ghosts, +hobgoblins, etc. Formerly, there was in Merionethshire a red haired +family of robbers called <i>Y Gwylliaid Cochion</i>, or Red Fairies, of +whom I shall speak hereafter.</p> +<p><i>Coblynau</i>, or Knockers, have been described as a species of +Fairies, whose abode was within the rocks, and whose province it was to +indicate to the miners by the process of knocking, etc., the presence of +rich lodes of lead or other metals in this or that direction of the +mine.</p> +<p>That the words <i>Tylwyth Têg</i> and <i>Ellyll</i> are +convertible terms appears from the following stanza, which is taken from +the <i>Cambrian Magazine</i>, vol. ii, p. 58.</p> +<blockquote> +<p>Pan dramwych ffridd yr Ywen,<br /> +Lle mae <i>Tylwyth Têg</i> yn rhodien,<br /> +Dos ymlaen, a phaid a sefyll,<br /> +Gwilia’th droed—rhag dawnsva’r <i>Ellyll</i>.</p> +<p>When the forest of the Yew,<br /> +Where <i>Fairies</i> haunt, thou passest through,<br /> +Tarry not, thy footsteps guard<br /> +From the <i>Goblins’</i> dancing sward.</p> +</blockquote> +<p>Although the poet mentions the <i>Tylwyth Têg</i> and +<i>Ellyll</i> as identical, he might have done so for rhythmical +reasons. Undoubtedly, in the first instance a distinction would be +drawn between these two words, which originally were intended perhaps to +describe two different kinds of beings, but in the course of time the words +became interchangeable, and thus their distinctive character was +lost. In English the words Fairies and elves are used without any +distinction. <!-- page 5--><a name="page5"></a><span +class="pagenum">p. 5</span>It would appear from Brand’s <i>Popular +Antiquities</i>, vol. II., p. 478., that, according to Gervase of Tilbury, +there were two kinds of Goblins in England, called <i>Portuni</i> and +<i>Grant</i>. This division suggests a difference between the +<i>Tylwyth Têg</i> and the <i>Ellyll</i>. The <i>Portuni</i>, +we are told, were very small of stature and old in appearance, +“<i>statura pusilli</i>, <i>dimidium pollicis non +habentes</i>,” but then they were “<i>senili vultu</i>, +<i>facie corrugata</i>.” The wrinkled face and aged countenance +of the <i>Portuni</i> remind us of nursery Fairy tales in which the wee +ancient female Fairy figures. The pranks of the <i>Portuni</i> were +similar to those of Shakespeare’s Puck. The species +<i>Grant</i> is not described, and consequently it cannot be ascertained +how far they resembled any of the many kinds of Welsh Fairies. +Gervase, speaking of one of these species, says:—“If anything +should be to be carried on in the house, or any kind of laborious work to +be done, they join themselves to the work, and expedite it with more than +human facility.”</p> +<p>In Scotland there were at least two species of elves, the +<i>Brownies</i> and the <i>Fairies</i>. The Brownies were so called +from their tawny colour, and the Fairies from their fairness. The +<i>Portuni</i> of Gervase appear to have corresponded in character to the +Brownies, who were said to have employed themselves in the night in the +discharge of laborious undertakings acceptable to the family to whose +service they had devoted themselves. The Fairies proper of Scotland +strongly resembled the Fairies of Wales.</p> +<p>The term <i>Brownie</i>, or swarthy elve, suggests a connection between +them and the <i>Gwylliaid Cochion</i>, or Red Fairies of Wales.</p> +<h3>FAIRY LADIES MARRYING MORTALS.</h3> +<p>In the mythology of the Greeks, and other nations, gods and goddesses +are spoken of as falling in love with human <!-- page 6--><a +name="page6"></a><span class="pagenum">p. 6</span>beings, and many an +ancient genealogy began with a celestial ancestor. Much the same +thing is said of the Fairies. Tradition speaks of them as being +enamoured of the inhabitants of this earth, and content, for awhile, to be +wedded to mortals. And there are families in Wales who are said to +have Fairy blood coursing through their veins, but they are, or were, not +so highly esteemed as were the offspring of the gods among the +Greeks. The famous physicians of Myddfai, who owed their talent and +supposed supernatural knowledge to their Fairy origin, are, however, an +exception; for their renown, notwithstanding their parentage, was always +great, and increased in greatness, as the rolling years removed them from +their traditionary parent, the Fairy lady of the Van Pool.</p> +<p>The <i>Pellings</i> are said to have sprung from a Fairy Mother, and the +author of <i>Observations on the Snowdon Mountains</i> states that the best +blood in his veins is fairy blood. There are in some parts of Wales +reputed descendants on the female side of the <i>Gwylliaid Cochion</i> +race; and there are other families among us whom the aged of fifty years +ago, with an ominous shake of the head, would say were of Fairy +extraction. We are not, therefore, in Wales void of families of +doubtful parentage or origin.</p> +<p>All the current tales of men marrying Fairy ladies belong to a class of +stories called, technically, Taboo stories. In these tales the lady +marries her lover conditionally, and when this condition is broken she +deserts husband and children, and hies back to Fairy land.</p> +<p>This kind of tale is current among many people. Max Müller in +<i>Chips from a German Workshop</i>, vol. ii, pp. 104-6, records one of +these ancient stories, which is found in the Brahma<i>n</i>a of the +Ya<i>g</i>ur-veda. Omitting a few particulars, the story is as +follows:—</p> +<p><!-- page 7--><a name="page7"></a><span class="pagenum">p. +7</span>“Urvasi, a kind of Fairy, fell in love with Purûravas, +the son of Ida, and when she met him she said, ‘Embrace me three +times a day, but never against my will, and let me never see you without +your royal garments, for this is the manner of women.’ In this +manner she lived with him a long time, and she was with child. Then +her former friends, the Gandharvas, said: ‘This Urvasi has now dwelt +a long time among mortals; let us see that she come back.’ Now, +there was a ewe, with two lambs, tied to the couch of Urvasi and +Purûravas, and the Gandharvas stole one of them. Urvasi said: +‘They take away my darling, as if I had lived in a land where there +is no hero and no man.’ They stole the second, and she +upbraided her husband again. Then Purûravas looked and said: +‘How can that be a land without heroes and men where I +am?’ And naked, he sprang up; he thought it too long to put on +his dress. Then the Gandharvas sent a flash of lightning, and Urvasi +saw her husband naked as by daylight. Then she vanished; ‘I +come back,’ she said, and went.</p> +<p>Purûravas bewailed his love in bitter grief. But whilst +walking along the border of a lake full of lotus flowers the Fairies were +playing there in the water, in the shape of birds, and Urvasi discovered +him and said:—</p> +<p>‘That is the man with whom I dwelt so long.’ Then her +friends said: ‘Let us appear to him.’ She agreed, and +they appeared before him. Then the king recognised her, and +said:—</p> +<p>‘Lo! my wife, stay, thou cruel in mind! Let us now exchange +some words! Our secrets, if they are not told now, will not bring us +back on any later day.’</p> +<p>She replied: ‘What shall I do with thy speech? I am gone +like the first of the dawns. Purûravas, go home again, I am +hard to be caught, like the wind.’”</p> +<p><!-- page 8--><a name="page8"></a><span class="pagenum">p. 8</span>The +Fairy wife by and by relents, and her mortal lover became, by a certain +sacrifice, one of the Gandharvas.</p> +<p>This ancient Hindu Fairy tale resembles in many particulars similar +tales found in Celtic Folk-Lore, and possibly, the original story, in its +main features, existed before the Aryan family had separated. The +very words, “I am hard to be caught,” appear in one of the +Welsh legends, which shall be hereafter given:—</p> +<blockquote> +<p>Nid hawdd fy nala,<br /> +I am hard to be caught.</p> +</blockquote> +<p>And the scene is similar; in both cases the Fairy ladies are discovered +in a lake. The immortal weds the mortal, conditionally, and for +awhile the union seems to be a happy one. But, unwittingly, when +engaged in an undertaking suggested by, or in agreement with the +wife’s wishes, the prohibited thing is done, and the lady vanishes +away.</p> +<p>Such are the chief features of these mythical marriages. I will +now record like tales that have found a home in several parts of Wales.</p> +<h3>WELSH LEGENDS OF FAIRY LADIES MARRYING MEN.</h3> +<h4>1. <i>The Pentrevoelas Legend</i>.</h4> +<p>I am indebted to the Rev. Owen Jones, Vicar of Pentrevoelas, a mountain +parish in West Denbighshire, for the following tale, which was written in +Welsh by a native of those parts, and appeared in competition for a prize +on the Folk-Lore of that parish.</p> +<p>The son of Hafodgarreg was shepherding his father’s flock on the +hills, and whilst thus engaged, he, one misty morning, came suddenly upon a +lovely girl, seated on the sheltered side of a peat-stack. The maiden +appeared to be in great distress, and she was crying bitterly. The +young man went up to her, and spoke kindly to her, and his attention and +sympathy were not without effect on the comely stranger. <!-- page +9--><a name="page9"></a><span class="pagenum">p. 9</span>So beautiful was +the young woman, that from expressions of sympathy the smitten youth +proceeded to words of love, and his advances were not repelled. But +whilst the lovers were holding sweet conversation, there appeared on the +scene a venerable and aged man, who, addressing the female as her father, +bade her follow him. She immediately obeyed, and both departed +leaving the young man alone. He lingered about the place until the +evening, wishing and hoping that she might return, but she came not. +Early the next day, he was at the spot where he first felt what love +was. All day long he loitered about the place, vainly hoping that the +beautiful girl would pay another visit to the mountain, but he was doomed +to disappointment, and night again drove him homewards. Thus daily +went he to the place where he had met his beloved, but she was not there, +and, love-sick and lonely, he returned to Hafodgarreg. Such devotion +deserved its reward. It would seem that the young lady loved the +young man quite as much as he loved her. And in the land of +allurement and illusion (yn nhir hud a lledrith) she planned a visit to the +earth, and met her lover, but she was soon missed by her father, and he, +suspecting her love for this young man, again came upon them, and found +them conversing lovingly together. Much talk took place between the +sire and his daughter, and the shepherd, waxing bold, begged and begged her +father to give him his daughter in marriage. The sire, perceiving +that the man was in earnest, turned to his daughter, and asked her whether +it were her wish to marry a man of the earth? She said it was. +Then the father told the shepherd he should have his daughter to wife, and +that she should stay with him, until he should strike her with <i>iron</i>, +and that, as a marriage portion, he would give her a bag filled with bright +money. The young couple were duly married, and the promised dowry was +received. For many years they lived lovingly <!-- page 10--><a +name="page10"></a><span class="pagenum">p. 10</span>and happily together, +and children were born to them. One day this man and his wife went +together to the hill to catch a couple of ponies, to carry them to the +Festival of the Saint of Capel Garmon. The ponies were very wild, and +could not be caught. The man, irritated, pursued the nimble +creatures. His wife was by his side, and now he thought he had them +in his power, but just at the moment he was about to grasp their manes, off +they wildly galloped, and the man, in anger, finding that they had again +eluded him, threw the bridle after them, and, sad to say, the bit struck +the wife, and as this was of <i>iron</i> they both knew that their marriage +contract was broken. Hardly had they had time to realise the dire +accident, ere the aged father of the bride appeared, accompanied by a host +of Fairies, and there and then departed with his daughter to the land +whence she came, and that, too, without even allowing her to bid farewell +to her children. The money, though, and the children were left +behind, and these were the only memorials of the lovely wife and the +kindest of mothers, that remained to remind the shepherd of the treasure he +had lost in the person of his Fairy spouse.</p> +<p>Such is the Pentrevoelas Legend. The writer had evidently not seen +the version of this story in the <i>Cambro-Briton</i>, nor had he read +Williams’s tale of a like occurrence, recorded in <i>Observations on +the Snowdon Mountains</i>. The account, therefore, is all the more +valuable, as being an independent production.</p> +<p>A fragmentary variant of the preceding legend was given me by Mr. Lloyd, +late schoolmaster of Llanfihangel-Glyn-Myfyr, a native of South Wales, who +heard the tale in the parish of Llanfihangel. Although but a +fragment, it may not be altogether useless, and I will give it as I +received it:—</p> +<p>Shon Rolant, Hafod y Dre, Pentrevoelas, when going <!-- page 11--><a +name="page11"></a><span class="pagenum">p. 11</span>home from Llanrwst +market, fortunately caught a Fairy-maid, whom he took home with him. +She was a most handsome woman, but rather short and slight in person. +She was admired by everybody on account of her great beauty. Shon +Rolant fell desperately in love with her, and would have married her, but +this she would not allow. He, however, continued pressing her to +become his wife, and, by and by, she consented to do so, provided he could +find out her name. As Shon was again going home from the market about +a month later, he heard some one saying, near the place where he had seized +the Fairy-maid, “Where is little Penloi gone? Where is little +Penloi gone?” Shon at once thought that some one was searching +for the Fairy he had captured, and when he reached home, he addressed the +Fairy by the name he had heard, and Penloi consented to become his +wife. She, however, expressed displeasure at marrying a dead man, as +the Fairies call us. She informed her lover that she was not to be +touched with <i>iron</i>, or she would disappear at once. Shon took +great care not to touch her with <i>iron</i>. However, one day, when +he was on horseback talking to his beloved Penloi, who stood at the +horse’s head, the horse suddenly threw up its head, and the curb, +which was of <i>iron</i>, came in contact with Penloi, who immediately +vanished out of sight.</p> +<p>The next legend is taken from Williams’s <i>Observations on the +Snowdon Mountains</i>. His work was published in 1802. He, +himself, was born in Anglesey, in 1738, and migrated to Carnarvonshire +about the year 1760. It was in this latter county that he became a +learned antiquary, and a careful recorder of events that came under his +notice. His “Observations” throw considerable light upon +the life, the customs, and the traditions of the inhabitants of the hill +parts and secluded glens of Carnarvonshire. I have thought fit to +make these few remarks about the author <!-- page 12--><a +name="page12"></a><span class="pagenum">p. 12</span>I quote from, so as to +enable the reader to give to him that credence which he is entitled +to. Williams entitles the following story, “A Fairy +Tale,” but I will for the sake of reference call it “The Ystrad +Legend.”</p> +<h4>2. <i>The Ystrad Legend</i>.</h4> +<p>“In a meadow belonging to Ystrad, bounded by the river which falls +from Cwellyn Lake, they say the Fairies used to assemble, and dance on fair +moon-light-nights. One evening a young man, who was the heir and +occupier of this farm, hid himself in a thicket close to the spot where +they used to gambol; presently they appeared, and when in their merry mood, +out he bounced from his covert and seized one of their females; the rest of +the company dispersed themselves, and disappeared in an instant. +Disregarding her struggles and screams, he hauled her to his home, where he +treated her so very kindly that she became content to live with him as his +maid servant; but he could not prevail upon her to tell him her name. +Some time after, happening again to see the Fairies upon the same spot, he +heard one of them saying, ‘The last time we met here, our sister +<i>Penelope</i> was snatched away from us by one of the +mortals!’ Rejoiced at knowing the name of his <i>Incognita</i>, +he returned home; and as she was very beautiful, and extremely active, he +proposed to marry her, which she would not for a long time consent to; at +last, however, she complied, but on this condition, ‘That if ever he +should strike her with iron, she would leave him, and never return to him +again.’ They lived happily for many years together, and he had +by her a son, and a daughter; and by her industry and prudent management as +a house-wife he became one of the richest men in the country. He +farmed, besides his own freehold, all the lands on the north side of +Nant-y-Bettws to the top <!-- page 13--><a name="page13"></a><span +class="pagenum">p. 13</span>of Snowdon, and all Cwmbrwynog in Llanberis; an +extent of about five thousand acres or upwards.</p> +<p>Unfortunately, one day Penelope followed her husband into the field to +catch a horse; and he, being in a rage at the animal as he ran away from +him, threw at him the bridle that was in his hand, which unluckily fell on +poor Penelope. She disappeared in an instant, and he never saw her +afterwards, but heard her voice in the window of his room one night after, +requesting him to take care of the children, in these words:—</p> +<blockquote> +<p>Rhag bod anwyd ar fy mab,<br /> +Yn rhodd rhowch arno gôb ei dad,<br /> +Rhag bod anwyd ar liw’r cann,<br /> +Rhoddwch arni bais ei mam.</p> +</blockquote> +<p>That is—</p> +<blockquote> +<p>Oh! lest my son should suffer cold,<br /> +Him in his father’s coat infold,<br /> +Lest cold should seize my darling fair,<br /> +For her, her mother’s robe prepare.</p> +</blockquote> +<p>These children and their descendants, they say, were called +<i>Pellings</i>; a word corrupted from their mother’s name, +Penelope.”</p> +<p>Williams proceeds thus with reference to the descendants of this +union:—</p> +<p>“The late Thomas Rowlands, Esq., of Caerau, in Anglesey, the +father of the late Lady Bulkeley, was a descendant of this lady, if it be +true that the name <i>Pellings</i> came from her; and there are still +living several opulent and respectable people who are known to have sprung +from the <i>Pellings</i>. The best blood in my own veins is this +Fairy’s.”</p> +<p>This tale was chronicled in the last century, but it is not known +whether every particular incident connected therewith was recorded by +Williams. <i>Glasynys</i>, the Rev. Owen Wynne Jones, a clergyman, +relates a tale in the <i>Brython</i>, <!-- page 14--><a +name="page14"></a><span class="pagenum">p. 14</span>which he regards as the +same tale as that given by Williams, and he says that he heard it scores of +times when he was a lad. <i>Glasynys</i> was born in the parish of +Rhostryfan, Carnarvonshire, in 1827, and as his birth place is not far +distant from the scene of this legend, he might have heard a different +version of Williams’s tale, and that too of equal value with +Williams’s. Possibly, there were not more than from forty to +fifty years between the time when the older writer heard the tale and the +time when it was heard by the younger man. An octogenarian, or even a +younger person, could have conversed with both Williams and +<i>Glasynys</i>. <i>Glasynys’s</i> tale appears in Professor +Rhys’s <i>Welsh Fairy Tales</i>, <i>Cymmrodor</i>, vol. iv., p. +188. It originally appeared in the <i>Brython</i> for 1863, p. +193. It is as follows:—</p> +<p>“One fine sunny morning, as the young heir of Ystrad was busied +with his sheep on the side of Moel Eilio, he met a very pretty girl, and +when he got home he told the folks there of it. A few days afterwards +he met her again, and this happened several times, when he mentioned it to +his father, who advised him to seize her when he next met her. The +next time he met her he proceeded to do so, but before he could take her +away, a little fat old man came to them and begged him to give her back to +him, to which the youth would not listen. The little man uttered +terrible threats, but he would not yield, so an agreement was made between +them that he was to have her to wife until he touched her skin with iron, +and great was the joy both of the son and his parents in consequence. +They lived together for many years, but once on a time, on the evening of +Bettws Fair, the wife’s horse got restive, and somehow, as the +husband was attending to the horse, the stirrups touched the skin of her +bare leg, and that very night she was taken away from him. She had +three or four children, and more than one of their <!-- page 15--><a +name="page15"></a><span class="pagenum">p. 15</span>descendants, as +<i>Glasynys</i> maintains, were known to him at the time he wrote in +1863.”</p> +<h4>3. <i>The Llanfrothen Legend</i>.</h4> +<p>I am indebted to the Rev. R. Jones, Rector of Llanycil, Bala, for the +following legend. I may state that Mr. Jones is a native of +Llanfrothen, Merionethshire, a parish in close proximity to the scene of +the story. Mr. Jones’s informant was his mother, a lady whose +mind was well stored with tales of by-gone times, and my friend and +informant inherits his mother’s retentive memory, as well as her love +of ancient lore.</p> +<p>A certain man fell in love with a beautiful Fairy lady, and he wished to +marry her. She consented to do so, but warned him that if he ever +touched her with iron she would leave him immediately. This +stipulation weighed but lightly on the lover. They were married, and +for many years they lived most happily together, and several children were +born to them. A sad mishap, however, one day overtook them. +They were together, crossing Traethmawr, Penrhyndeudraeth, on horseback, +when the man’s horse became restive, and jerked his head towards the +woman, and the bit of the bridle touched the left arm of the Fairy +wife. She at once told her husband that they must part for +ever. He was greatly distressed, and implored her not to leave +him. She said she could not stay. Then the man, appealing to a +mother’s love for her children, begged that she would for the sake of +their offspring continue to dwell with him and them, and, said he, what +will become of our children without their mother? Her answer +was:—</p> +<blockquote> +<p>Gadewch iddynt fod yn bennau cochion a thrwynau hirion.</p> +<p>Let them be redheaded and longnosed.</p> +</blockquote> +<p><!-- page 16--><a name="page16"></a><span class="pagenum">p. +16</span>Having uttered these words, she disappeared and was never seen +afterwards.</p> +<p>No Welsh Taboo story can be complete without the pretty tale of the Van +Lake Legend, or, as it is called, “The Myddfai Legend.” +Because of its intrinsic beauty and worth, and for the sake of comparison +with the preceding stories, I will relate this legend. There are +several versions extant. Mr. Wirt Sikes, in his <i>British +Goblins</i>, has one, the <i>Cambro-Briton</i> has one, but the best is +that recorded by Professor Rhys, in the <i>Cymmrodor</i>, vol. iv., p. 163, +in his <i>Welsh Fairy Tales</i>. There are other readings of the +legend to be met with. I will first of all give an epitome of the +Professor’s version.</p> +<h4>4. <i>The Myddvai Legend</i>.</h4> +<p>A widow, who had an only son, was obliged, in consequence of the large +flocks she possessed, to send, under the care of her son, a portion of her +cattle to graze on the Black Mountain near a small lake called +Llyn-y-Van-Bach.</p> +<p>One day the son perceived, to his great astonishment, a most beautiful +creature with flowing hair sitting on the unruffled surface of the lake +combing her tresses, the water serving as a mirror. Suddenly she +beheld the young man standing on the brink of the lake with his eyes +rivetted on her, and unconsciously offering to herself the provision of +barley bread and cheese with which he had been provided when he left his +home.</p> +<p>Bewildered by a feeling of love and admiration for the object before +him, he continued to hold out his hand towards the lady, who imperceptibly +glided near to him, but gently refused the offer of his provisions. +He attempted to touch her, but she eluded his grasp, saying</p> +<blockquote> +<p>Cras dy fara;<br /> +Nid hawdd fy nala.</p> +<p>Hard baked is thy bread;<br /> +It is not easy to catch me.</p> +</blockquote> +<p><!-- page 17--><a name="page17"></a><span class="pagenum">p. +17</span>She immediately dived under the water and disappeared, leaving the +love-stricken youth to return home a prey to disappointment and regret that +he had been unable to make further acquaintance with the lovely maiden with +whom he had desperately fallen in love.</p> +<p>On his return home he communicated to his mother the extraordinary +vision. She advised him to take some unbaked dough the next time in +his pocket, as there must have been some spell connected with the hard +baked bread, or “Bara Cras,” which prevented his catching the +lady.</p> +<p>Next morning, before the sun was up, the young man was at the lake, not +for the purpose of looking after the cattle, but that he might again +witness the enchanting vision of the previous day. In vain did he +glance over the surface of the lake; nothing met his view, save the ripples +occasioned by a stiff breeze, and a dark cloud hung heavily on the summit +of the Van.</p> +<p>Hours passed on, the wind was hushed, the overhanging clouds had +vanished, when the youth was startled by seeing some of his mother’s +cattle on the precipitous side of the acclivity, nearly on the opposite +side of the lake. As he was hastening away to rescue them from their +perilous position, the object of his search again appeared to him, and +seemed much more beautiful than when he first beheld her. His hand +was again held out to her, full of unbaked bread, which he offered to her +with an urgent proffer of his heart also, and vows of eternal attachment, +all of which were refused by her, saying</p> +<blockquote> +<p>Llaith dy fara!<br /> +Ti ni fynna.</p> +<p>Unbaked is thy bread!<br /> +I will not have thee.</p> +</blockquote> +<p>But the smiles that played upon her features as the lady vanished +beneath the waters forbade him to despair, and <!-- page 18--><a +name="page18"></a><span class="pagenum">p. 18</span>cheered him on his way +home. His aged parent was acquainted with his ill success, and she +suggested that his bread should the next time be but slightly baked, as +most likely to please the mysterious being.</p> +<p>Impelled by love, the youth left his mother’s home early next +morning. He was soon near the margin of the lake impatiently awaiting +the reappearance of the lady. The sheep and goats browsed on the +precipitous sides of the Van, the cattle strayed amongst the rocks, rain +and sunshine came and passed away, unheeded by the youth who was wrapped up +in looking for the appearance of her who had stolen his heart. The +sun was verging towards the west, and the young man casting a sad look over +the waters ere departing homewards was astonished to see several cows +walking along its surface, and, what was more pleasing to his sight, the +maiden reappeared, even lovelier than ever. She approached the land +and he rushed to meet her in the water. A smile encouraged him to +seize her hand, and she accepted the moderately baked bread he offered her, +and after some persuasion she consented to become his wife, on condition +that they should live together until she received from him three blows +without a cause,</p> +<blockquote> +<p>Tri ergyd diachos,</p> +<p>Three causeless blows,</p> +</blockquote> +<p>when, should he ever happen to strike her three such blows, she would +leave him for ever. These conditions were readily and joyfully +accepted.</p> +<p>Thus the Lady of the Lake became engaged to the young man, and having +loosed her hand for a moment she darted away and dived into the lake. +The grief of the lover at this disappearance of his affianced was such that +he determined to cast himself headlong into its unfathomed depths, and thus +end his life. As he was on the point of <!-- page 19--><a +name="page19"></a><span class="pagenum">p. 19</span>committing this rash +act, there emerged out of the lake two most beautiful ladies, accompanied +by a hoary-headed man of noble mien and extraordinary stature, but having +otherwise all the force and strength of youth. This man addressed the +youth, saying that, as he proposed to marry one of his daughters, he +consented to the union, provided the young man could distinguish which of +the two ladies before him was the object of his affections. This was +no easy task, as the maidens were perfect counterparts of each other.</p> +<p>Whilst the young man narrowly scanned the two ladies and failed to +perceive the least difference betwixt the two, one of them thrust her foot +a slight degree forward. The motion, simple as it was, did not escape +the observation of the youth, and he discovered a trifling variation in the +mode in which their sandals were tied. This at once put an end to the +dilemma, for he had on previous occasions noticed the peculiarity of her +shoe-tie, and he boldly took hold of her hand.</p> +<p>“Thou hast chosen rightly,” said the Father, “be to +her a kind and faithful husband, and I will give her, as a dowry, as many +sheep, cattle, goats, and horses, as she can count of each without heaving +or drawing in her breath. But remember, that if you prove unkind to +her at any time and strike her three times without a cause, she shall +return to me, and shall bring all her stock with her.”</p> +<p>Such was the marriage settlement, to which the young man gladly +assented, and the bride was desired to count the number of sheep she was to +have. She immediately adopted the mode of counting by fives, +thus:—One, two, three, four, five,—one, two, three, four, five; +as many times as possible in rapid succession, till her breath was +exhausted. The same process of reckoning had to determine the number +of goats, cattle, and horses, respectively; and in an <!-- page 20--><a +name="page20"></a><span class="pagenum">p. 20</span>instant the full number +of each came out of the lake, when called upon by the Father.</p> +<p>The young couple were then married, and went to reside at a farm called +Esgair Llaethdy, near Myddvai, where they lived in prosperity and happiness +for several years, and became the parents of three beautiful sons.</p> +<p>Once upon a time there was a christening in the neighbourhood to which +the parents were invited. When the day arrived the wife appeared +reluctant to attend the christening, alleging that the distance was too +great for her to walk. Her husband told her to fetch one of the +horses from the field. “I will,” said she, “if you +will bring me my gloves which I left in our house.” He went for +the gloves, and finding she had not gone for the horse, he playfully +slapped her shoulder with one of them, saying “<i>dôs</i>, +<i>dôs</i>, go, go,” when she reminded him of the terms on +which she consented to marry him, and warned him to be more cautious in the +future, as he had now given her one causeless blow.</p> +<p>On another occasion when they were together at a wedding and the +assembled guests were greatly enjoying themselves the wife burst into tears +and sobbed most piteously. Her husband touched her on the shoulder +and inquired the cause of her weeping; she said, “Now people are +entering into trouble, and your troubles are likely to commence, as you +have the <i>second</i> time stricken me without a cause.”</p> +<p>Years passed on, and their children had grown up, and were particularly +clever young men. Amidst so many worldly blessings the husband almost +forgot that only <i>one</i> causeless blow would destroy his +prosperity. Still he was watchful lest any trivial occurrence should +take place which his wife must regard as a breach of their marriage +contract. She told him that her affection for him was unabated, and +warned him to be careful lest through inadvertence he might <!-- page +21--><a name="page21"></a><span class="pagenum">p. 21</span>give the last +and only blow which, by an unalterable destiny, over which she had no +control, would separate them for ever.</p> +<p>One day it happened that they went to a funeral together, where, in the +midst of mourning and grief at the house of the deceased, she appeared in +the gayest of spirits, and indulged in inconsiderate fits of laughter, +which so shocked her husband that he touched her, saying—“Hush! +hush! don’t laugh.” She said that she laughed because +people when they die go out of trouble, and rising up, she went out of the +house, saying, “The last blow has been struck, our marriage contract +is broken, and at an end. Farewell!” Then she started off +towards Esgair Llaethdy, where she called her cattle and other stock +together, each by name, not forgetting, the “little black calf” +which had been slaughtered and was suspended on the hook, and away went the +calf and all the stock, with the Lady across Myddvai Mountain, and +disappeared beneath the waters of the lake whence the Lady had come. +The four oxen that were ploughing departed, drawing after them the plough, +which made a furrow in the ground, and which remains as a testimony of the +truth of this story.</p> +<p>She is said to have appeared to her sons, and accosting Rhiwallon, her +firstborn, to have informed him that he was to be a benefactor to mankind, +through healing all manner of their diseases, and she furnished him with +prescriptions and instructions for the preservation of health. Then, +promising to meet him when her counsel was most needed, she vanished. +On several other occasions she met her sons, and pointed out to them plants +and herbs, and revealed to them their medicinal qualities or virtues.</p> +<p>So ends the Myddvai Legend.</p> +<p>A variant of this tale appears in the form of a letter in the +<i>Cambro-Briton</i>, vol. ii, pp. 313-315. The editor <!-- page +22--><a name="page22"></a><span class="pagenum">p. 22</span>prefaces the +legend with the remark that the tale “acquires an additional interest +from its resemblance in one particular to a similar tradition current in +Scotland, wherein certain beasts, brought from a lake, as in this tale, +play much the same part as is here described.” The volume of +the <i>Cambro-Briton</i> now referred to was published in 1821 and +apparently the writer, who calls himself <i>Siencyn ab Tydvil</i>, +communicates an unwritten tradition afloat in Carmarthenshire, for he does +not tell us whence he obtained the story. As the tale differs in some +particulars from that already given, I will transcribe it.</p> +<h4>5. <i>The Cambro-Briton version of the Myddvai Legend</i>.</h4> +<p>“A man, who lived in the farm-house called Esgair-llaethdy, in the +parish of Myddvai, in Carmarthenshire, having bought some lambs in a +neighbouring fair, led them to graze near <i>Llyn y Van Vach</i>, on the +Black Mountains. Whenever he visited the lambs, three most beautiful +female figures presented themselves to him from the lake, and often made +excursions on the boundaries of it. For some time he pursued and +endeavoured to catch them, but always failed; for the enchanting nymphs ran +before him, and, when they had reached the lake, they tauntingly +exclaimed,</p> +<blockquote> +<p>Cras dy fara,<br /> +Anhawdd ein dala,</p> +</blockquote> +<p>which, with a little circumlocution, means, ‘For thee, who eatest +baked bread, it is difficult to catch us.’</p> +<p>One day some moist bread from the lake came to shore. The farmer +devoured it with great avidity, and on the following day he was successful +in his pursuit and caught the fair damsels. After a little +conversation with them, he commanded courage sufficient to make proposals +of marriage to one of them. She consented to accept them on the +condition that he would distinguish her from her two sisters <!-- page +23--><a name="page23"></a><span class="pagenum">p. 23</span>on the +following day. This was a new, and a very great difficulty to the +young farmer, for the fair nymphs were so similar in form and features, +that he could scarcely perceive any difference between them. He +observed, however, a trifling singularity in the strapping of her sandal, +by which he recognized her the following day. Some, indeed, who +relate this legend, say that this Lady of the Lake hinted in a private +conversation with her swain that upon the day of trial she would place +herself between her two sisters, and that she would turn her right foot a +little to the right, and that by this means he distinguished her from her +sisters. Whatever were the means, the end was secured; he selected +her, and she immediately left the lake and accompanied him to his +farm. Before she quitted, she summoned to attend her from the lake +seven cows, two oxen, and one bull.</p> +<p>This lady engaged to live with him until such time as he would strike +her three times without cause. For some years they lived together in +comfort, and she bore him three sons, who were the celebrated Meddygon +Myddvai.</p> +<p>One day, when preparing for a fair in the neighbourhood, he desired her +to go to the field for his horse. She said she would; but being +rather dilatory, he said to her humorously, ‘<i>dôs</i>, +<i>dôs</i>, <i>dôs</i>,’ i.e., ‘go, go, go,’ +and he slightly touched her arm <i>three times</i> with his glove.</p> +<p>As she now deemed the terms of her marriage broken, she immediately +departed, and summoned with her her seven cows, her two oxen, and the +bull. The oxen were at that very time ploughing in the field, but +they immediately obeyed her call, and took the plough with them. The +furrow from the field in which they were ploughing, to the margin of the +lake, is to be seen in several parts of that country to the present +day.</p> +<p>After her departure, she once met her two sons in a Cwm, <!-- page +24--><a name="page24"></a><span class="pagenum">p. 24</span>now called +<i>Cwm Meddygon</i> (Physicians’ Combe), and delivered to each of +them a bag containing some articles which are unknown, but which are +supposed to have been some discoveries in medicine.</p> +<p>The Meddygon Myddvai were Rhiwallon and his sons, Cadwgan, Gruffydd, and +Einion. They were the chief physicians of their age, and they wrote +about A.D. 1230. A copy of their works is in the Welsh School +Library, in Gray’s Inn Lane.”</p> +<p>Such are the Welsh Taboo tales. I will now make a few remarks upon +them.</p> +<p>The <i>age</i> of these legends is worthy of consideration. The +legend of <i>Meddygon Myddvai</i> dates from about the thirteenth +century. Rhiwallon and his sons, we are told by the writer in the +<i>Cambro-Briton</i>, wrote about 1230 A.D., but the editor of that +publication speaks of a manuscript written by these physicians about the +year 1300. Modern experts think that their treatise on medicine in +the <i>Red Book of Hergest</i> belongs to the end of the fourteenth +century, about 1380 to 1400.</p> +<p><i>Dafydd ab Gwilym</i>, who is said to have flourished in the +fourteenth century, says, in one of his poems, as given in the +<i>Cambro-Briton</i>, vol. ii., p. 313, alluding to these +physicians:—</p> +<blockquote> +<p>“Meddyg, nis gwnai modd y gwnaeth<br /> +Myddfai, o chai ddyn meddfaeth.”</p> +<p>“A Physician he would not make<br /> +As Myddvai made, if he had a mead fostered man.”</p> +</blockquote> +<p>It would appear, therefore, that these celebrated physicians lived +somewhere about the thirteenth century. They are described as +Physicians of Rhys Gryg, a prince of South Wales, who lived in the early +part of the thirteenth century. Their supposed supernatural origin +dates therefore from the thirteenth, or at the latest, the fourteenth +century.</p> +<p><!-- page 25--><a name="page25"></a><span class="pagenum">p. 25</span>I +have mentioned <i>Y Gwylliaid Cochion</i>, or, as they are generally +styled, <i>Gwylliaid Cochion Mawddwy</i>, the Red Fairies of Mawddwy, as +being of Fairy origin. The Llanfrothen Legend seems to account for a +race of men in Wales differing from their neighbours in certain +features. The offspring of the Fairy union were, according to the +Fairy mother’s prediction in that legend, to have red hair and +prominent noses. That a race of men having these characteristics did +exist in Wales is undoubted. They were a strong tribe, the men were +tall and athletic, and lived by plunder. They had their head quarters +at Dinas Mawddwy, Merionethshire, and taxed their neighbours in open day, +driving away sheep and cattle to their dens. So unbearable did their +depredations become that John Wynn ap Meredydd of Gwydir and Lewis Owen, or +as he is called Baron Owen, raised a body of stout men to overcome them, +and on Christmas Eve, 1554, succeeded in capturing a large number of the +offenders, and, there and then, some hundred or so of the robbers were +hung. Tradition says that a mother begged hard for the life of a +young son, who was to be destroyed, but Baron Owen would not relent. +On perceiving that her request was unheeded, baring her breast she +said:—</p> +<blockquote> +<p>Y bronau melynion hyn a fagasant y rhai a ddialant waed fy mab, ac a +olchant eu dwylaw yn ngwaed calon llofrudd eu brawd.</p> +<p>These yellow breasts have nursed those who will revenge my son’s +blood, and will wash their hands in the heart’s blood of the murderer +of their brother.</p> +</blockquote> +<p>According to <i>Pennant</i> this threat was carried out by the murder of +Baron Owen in 1555, when he was passing through the thick woods of Mawddwy +on his way to Montgomeryshire Assizes, at a place called to this day +<i>Llidiart y Barwn</i>, the Baron’s Gate, from the deed. +Tradition further tells us that the murderers had gone a distance off +before they <!-- page 26--><a name="page26"></a><span class="pagenum">p. +26</span>remembered their mother’s threat, and returning thrust their +swords into the Baron’s breast, and washed their hands in his +heart’s blood. This act was followed by vigorous action, and +the banditti were extirpated, the females only remaining, and the +descendants of these women are occasionally still to be met with in +Montgomeryshire and Merionethshire.</p> +<p>For the preceding information the writer is indebted to <i>Yr Hynafion +Cymreig</i>, pp. 91-94, <i>Archæologia Cambrensis</i>, for 1854, pp. +119-20, <i>Pennant</i>, vol. ii, pp. 225-27, ed. Carnarvon, and the +tradition was told him by the Revd. D. James, Vicar of Garthbeibio, who +likewise pointed out to him the very spot where the Baron was murdered.</p> +<p>But now, who were these <i>Gwylliaid</i>? According to the hint +conveyed by their name they were of Fairy parentage, an idea which a writer +in the <i>Archæologia Cambrensis</i>, vol. v., 1854, p. 119, +intended, perhaps, to throw out. But according to <i>Brut y +Tywysogion</i>, <i>Myf. Arch</i>., p. 706, A.D. 1114, Denbigh edition, the +<i>Gwylliaid Cochion Mawddwy</i> began in the time of Cadwgan ab Bleddyn ab +Cynvyn.</p> +<p>From Williams’s <i>Eminent Welshmen</i>, we gather that Prince +Cadwgan died in 1110, A.D., and, according to the above-mentioned +<i>Brut</i>, it was in his days that the Gwylliaid commenced their career, +if not their existence.</p> +<p>Unfortunately for this beginning of the red-headed banditti of Mawddwy, +Tacitus states in his Life of Agricola, ch. xi., that there were in Britain +men with red hair who he surmises were of German extraction. We must, +therefore, look for the commencement of a people of this description long +before the twelfth century, and the Llanfrothen legend either dates from +remote antiquity, or it was a tale that found in its wanderings a resting +place in that locality in ages long past.</p> +<p><!-- page 27--><a name="page27"></a><span class="pagenum">p. +27</span>From a legend recorded by <i>Giraldus Cambrensis</i>, which shall +by and by be given, it would seem that a priest named Elidorus lived among +the Fairies in their home in the bowels of the earth, and this would be in +the early part of the twelfth century. The question arises, is the +priest’s tale credible, or did he merely relate a story of himself +which had been ascribed to some one else in the traditions of the +people? If his tale is true, then, there lived even in that late +period a remnant of the aborigines of the country, who had their homes in +caves. The Myddvai Legend in part corroborates this supposition, for +that story apparently belongs to the thirteenth century.</p> +<p>It is difficult to fix the date of the other legends here given, for +they are dressed in modern garbs, with, however, trappings of remote +times. Probably all these tales have reached, through oral tradition, +historic times, but in reality they belong to that far-off distant period, +when the prehistoric inhabitants of this island dwelt in Lake-habitations, +or in caves. And the marriage of Fairy ladies, with men of a +different race, intimates that the more ancient people were not extirpated, +but were amalgamated with their conquerors.</p> +<p>Many Fairy tales in Wales are associated with lakes. Fairy ladies +emerge from lakes and disappear into lakes. In the oriental legend +Purûravas came upon his absconding wife in a lake. In many +Fairy stories lakes seem to be the entrance to the abodes of the +Fairies. Evidently, therefore, those people were lake-dwellers. +In the lakes of Switzerland and other countries have been discovered +vestiges of Lake-villages belonging to the Stone Age, and even to the +Bronze Age. Perhaps those that belong to the Stone Age are the most +ancient kind of human abodes still traceable in the world. In Ireland +and Scotland these kinds of dwellings have been found. I am not in a +position to say that they <!-- page 28--><a name="page28"></a><span +class="pagenum">p. 28</span>have been discovered in Wales; but some thirty +years ago Mr. Colliver, a Cornish gentleman, told the writer that whilst +engaged in mining operations near Llyn Llydaw he had occasion to lower the +water level of that lake, when he discovered embedded in the mud a canoe +formed out of the trunk of a single tree. He saw another in the lake, +but this he did not disturb, and there it is at the present day. The +late Professor Peter of Bala believed that he found traces of +Lake-dwellings in Bala Lake, and the people in those parts have a tradition +that a town lies buried beneath its waters—a tradition, indeed, +common to many lakes. It is not therefore unlikely that if the lakes +of Wales are explored they will yield evidences of lake-dwellers, and, +however unromantic it may appear, the Lady of the Van Lake was only +possibly a maiden snatched from her watery home by a member of a stronger +race.</p> +<p>In these legends the lady does not seem to evince much love for her +husband after she has left him. Possibly he did not deserve much, but +towards her children she shows deep affection. After the husband is +deserted, the children are objects of her solicitation, and they are +visited. The Lady of the Van Lake promised to meet her son whenever +her counsel or aid was required. A like trait belongs to the Homeric +goddesses. Thetis heard from her father’s court far away +beneath the ocean the terrible sounds of grief that burst from her son +Achilles on hearing of the death of his dear friend Patroclus, and quickly +ascended to earth all weeping to learn what ailed her son. These +Fairy ladies also show a mother’s love, immortal though they be.</p> +<p>The children of these marriages depart not with their mother, they +remain with the father, but she takes with her her dowry. Thus there +are many descendants of the Lady of the Van Lake still living in South +Wales, and as <!-- page 29--><a name="page29"></a><span class="pagenum">p. +29</span>Professor Rhys remarks—“This brings the legend of the +Lady of the Van Lake into connection with a widely spread family;” +and, it may be added, shows that the Celts on their advent to Wales found +it inhabited by a race with whom they contracted marriages.</p> +<p>The manner in which the lady is seized when dancing in the Ystrad Legend +calls to mind the strategy of the tribe of Benjamin to secure wives for +themselves of the daughters of Shiloh according to the advice of the elders +who commanded them,—“Go and lie in wait in the vineyards; and +see, and behold, if the daughters of Shiloh come out to dance in dances, +then come ye out of the vineyards, and catch you everyone his wife of the +daughters of Shiloh, and go to the land of Benjamin,” Judges, ch. +xxi. The rape of the Sabine women, who were seized by the followers +of Romulus on a day appointed for sacrifice and public games, also serves +as a precedent for the action of those young Welshmen who captured Fairy +wives whilst enjoying themselves in the dance.</p> +<p>It is a curious fact, that a singular testimony to wife snatching in +ancient times is indicated by a custom once general, and still not obsolete +in South Wales, of a feigned attempt on the part of the friends of the +young woman about to get married to hinder her from carrying out her +object. The Rev. Griffith Jones, Vicar of Mostyn, informed the writer +that he had witnessed such a struggle. The wedding, he stated, took +place at Tregaron, Cardiganshire. The friends of both the young +people were on horseback, and according to custom they presented themselves +at the house of the young woman, the one to escort her to the church, and +the other to hinder her from going there. The friends of the young +man were called “<i>Gwyr shegouts</i>.” When the young +lady was mounted, she was surrounded by <!-- page 30--><a +name="page30"></a><span class="pagenum">p. 30</span>the <i>gwyr +shegouts</i>, and the cavalcade started. All went on peaceably until +a lane was reached, down which the lady bolted, and here the struggle +commenced, for her friends dashed between her and her husband’s +friends and endeavoured to force them back, and thus assist her to +escape. The parties, Mr. Jones said, rode furiously and madly, and +the struggle presented a cavalry charge, and it was not without much +apparent danger that the opposition was overcome, and the lady ultimately +forced to proceed to the church, where her future husband was anxiously +awaiting her arrival. This strange custom of ancient times and +obscure origin is suggestive of the way in which the stronger party +procured wives in days of old.</p> +<p>Before the marriage of the Fairy lady to the mortal takes place, the +father of the lady appears on the scene, sometimes as a supplicant, and at +others as a consenting party to the inevitable marriage, but never is he +depicted as resorting to force to rescue his daughter. This +pusillanimity can only be reasonably accounted for by supposing that the +“little man” was physically incapable of encountering and +overcoming by brute force the aspirant to the hand of his daughter. +From this conduct we must, I think, infer that the Fairy race were a weak +people bodily, unaccustomed and disinclined to war. Their safety and +existence consisted in living in the inaccessible parts of the mountains, +or in lake dwellings far removed from the habitations of the stronger and +better equipped race that had invaded their country. In this way they +could, and very likely did, occupy parts of Wales contemporaneously with +their conquerors, who, through marriage, became connected with the mild +race, whom they found in possession of the land.</p> +<p>In the Welsh legends the maid consents to wed her capturer, and remain +with him until he strikes her with <i>iron</i>. <!-- page 31--><a +name="page31"></a><span class="pagenum">p. 31</span>In every instance where +this stipulation is made, it is ultimately broken, and the wife departs +never to return. It has been thought that this implies that the +people who immediately succeeded the Fair race belonged to the Iron Age, +whilst the fair aborigines belonged to the Stone or Bronze age, and that +they were overcome by the superior arms of their opponents, quite as much +as by their greater bodily strength. Had the tabooed article been in +every instance <i>iron</i>, the preceding supposition would have carried +with it considerable weight, but as this is not the case, all that can be +said positively is, that the conquerors of the Fair race were certainly +acquainted with iron, and the blow with iron that brought about the +catastrophe was undoubtedly inflicted by the mortal who had married the +Fairy lady. Why iron should have been tabooed by the Fairy and her +father, must remain an open question. But if we could, with reason, +suppose, that that metal had brought about their subjugation, then in an +age of primitive and imperfect knowledge, and consequent deep superstition, +we might not be wrong in supposing that the subjugated race would look upon +iron with superstitious dread, and ascribe to it supernatural power +inimical to them as a race. They would under such feelings have +nothing whatever to do with iron, just as the benighted African, witnessing +for the first time the effects of a gun shot, would, with dread, avoid a +gun. By this process of reasoning we arrive at the conclusion that +the Fairy race belonged to a period anterior to the Iron Age.</p> +<p>With one remark, I will bring my reflections on the preceding legends to +an end. Polygamy apparently was unknown in the distant times we are +considering. But the marriage bond was not indissoluble, and the +initiative in the separation was taken by the woman.</p> +<h3><!-- page 32--><a name="page32"></a><span class="pagenum">p. +32</span>MEN CAPTURED BY FAIRIES.</h3> +<p>In the preceding legends, we have accounts of men capturing female +Fairies, and marrying them. It would be strange if the kidnapping +were confined to one of the two races, but Folk-Lore tells us that the Fair +Family were not innocent of actions similar to those of mortals, for many a +man was snatched away by them, and carried off to their subterranean +abodes, who, in course of time, married the fair daughters of the +<i>Tylwyth Têg</i>. Men captured Fairy ladies, but the Fairies +captured handsome men.</p> +<p>The oldest written legend of this class is to be found in the pages of +<i>Giraldus Cambrensis</i>, pp. 390-92, Bohn’s edition. The +Archdeacon made the tour of Wales in 1188; the legend therefore which he +records can boast of a good old age, but the tale itself is older than +<i>The Itinerary through Wales</i>, for the writer informs us that the +priest Elidorus, who affirmed that he had been in the country of the +Fairies, talked in his old age to David II., bishop of St. David, of the +event. Now David II. was promoted to the see of St. David in 1147, +or, according to others, in 1149, and died A.D. 1176; therefore the legend +had its origin before the last-mentioned date, and, if the priest were a +very old man when he died, his tale would belong to the eleventh +century.</p> +<p>With these prefatory remarks, I will give the legend as recorded by +Giraldus.</p> +<h4>1. <i>Elidorus and the Fairies</i>.</h4> +<p>“A short time before our days, a circumstance worthy of note +occurred in these parts, which Elidorus, a priest, most strenuously +affirmed had befallen to himself.</p> +<p>When a youth of twelve years, and learning his letters, since, as +Solomon says, ‘The root of learning is bitter, although the fruit is +sweet,’ in order to avoid the discipline <!-- page 33--><a +name="page33"></a><span class="pagenum">p. 33</span>and frequent stripes +inflicted on him by his preceptor, he ran away and concealed himself under +the hollow bank of the river. After fasting in that situation for two +days, two little men of pigmy stature appeared to him, saying, ‘If +you will come with us, we will lead you into a country full of delights and +sports.’ Assenting and rising up, he followed his guides +through a path, at first subterraneous and dark, into a most beautiful +country, adorned with rivers and meadows, woods and plains, but obscure, +and not illuminated with the full light of the sun. All the days were +cloudy, and the nights extremely dark, on account of the absence of the +moon and stars. The boy was brought before the King, and introduced +to him in the presence of the court; who, having examined him for a long +time, delivered him to his son, who was then a boy. These men were of +the smallest stature, but very well proportioned in their make; they were +all of a fair complexion, with luxuriant hair falling over their shoulders +like that of women. They had horses and greyhounds adapted to their +size. They neither ate flesh nor fish, but lived on milk diet, made +up into messes with saffron. They never took an oath, for they +detested nothing so much as lies. As often as they returned from our +upper hemisphere, they reprobated our ambition, infidelities, and +inconstancies; they had no form of public worship, being strict lovers and +reverers, as it seemed, of truth.</p> +<p>The boy frequently returned to our hemisphere, sometimes by the way he +had first gone, sometimes by another; at first in company with other +persons, and afterwards alone, and made himself known only to his mother, +declaring to her the manners, nature, and state of that people. Being +desired by her to bring a present of gold, with which that region abounded, +he stole, while at play with the king’s <!-- page 34--><a +name="page34"></a><span class="pagenum">p. 34</span>son, the golden ball +with which he used to divert himself, and brought it to his mother in great +haste; and when he reached the door of his father’s house, but not +unpursued, and was entering it in a great hurry, his foot stumbled on the +threshold, and falling down into the room where his mother was sitting, the +two pigmies seized the ball which had dropped from his hand and departed, +showing the boy every mark of contempt and derision. On recovering +from his fall, confounded with shame, and execrating the evil counsel of +his mother, he returned by the usual track to the subterraneous road, but +found no appearance of any passage, though he searched for it on the banks +of the river for nearly the space of a year. But since those +calamities are often alleviated by time, which reason cannot mitigate, and +length of time alone blunts the edge of our afflictions and puts an end to +many evils, the youth, having been brought back by his friends and mother, +and restored to his right way of thinking, and to his learning, in process +of time attained the rank of priesthood.</p> +<p>Whenever David II., Bishop of St. David’s, talked to him in his +advanced state of life concerning this event, he could never relate the +particulars without shedding tears. He had made himself acquainted +with the language of that nation, the words of which, in his younger days, +he used to recite, which, as the bishop often had informed me, were very +conformable to the Greek idiom. When they asked for water, they said +‘Ydor ydorum,’ which meant ‘Bring water,’ for Ydor +in their language, as well as in the Greek, signifies water, whence vessels +for water are called Ãdriai; and Dwr, also in the British language +signifies water. When they wanted salt they said ‘Halgein +ydorum,’ ‘Bring salt.’ Salt is called al in Greek, +and Halen in British, for that language, from the length of time which the +Britons (then called Trojans and <!-- page 35--><a name="page35"></a><span +class="pagenum">p. 35</span>afterwards Britons, from Brito, their leader) +remained in Greece after the destruction of Troy, became, in many +instances, similar to the Greek.”</p> +<p>This legend agrees in a remarkable degree with the popular opinion +respecting Fairies. It would almost appear to be the foundation of +many subsequent tales that are current in Wales.</p> +<p>The priest’s testimony to Fairy temperance and love of truth, and +their reprobation of ambition, infidelities, and inconstancies, +notwithstanding that they had no form of public worship, and their +abhorrence of theft intimate that they possessed virtues worthy of all +praise.</p> +<p>Their abode is altogether mysterious, but this ancient description of +Fairyland bears out the remarks—perhaps suggested the remarks, of the +Rev. Peter Roberts in his book called <i>The Cambrian Popular +Antiquities</i>. In this work, the author promulgates the theory that +the Fairies were a people existing distinct from the known inhabitants of +the country and confederated together, and met mysteriously to avoid coming +in contact with the stronger race that had taken possession of their land, +and he supposes that in these traditionary tales of the Fairies we +recognize something of the real history of an ancient people whose customs +were those of a regular and consistent policy. Roberts supposes that +the smaller race for the purpose of replenishing their ranks stole the +children of their conquerors, or slyly exchanged their weak children for +their enemies’ strong children.</p> +<p>It will be observed that the people among whom Elidorus sojourned had a +language cognate with the Irish, Welsh, Greek, and other tongues; in fact, +it was similar to that language which at one time extended, with +dialectical differences, from Ireland to India; and the <i>Tylwyth +Têg</i>, in <!-- page 36--><a name="page36"></a><span +class="pagenum">p. 36</span>our legends, are described as speaking a +language understood by those with whom they conversed. This language +they either acquired from their conquerors, or both races must have had a +common origin; the latter, probably, being the more reasonable supposition, +and by inference, therefore, the Fairies and other nations by whom they +were subdued were descended from a common stock, and ages afterwards, by +marriage, the Fairies again commingled with other branches of the family +from which they had originally sprung.</p> +<p>Omitting many embellishments which the imagination has no difficulty in +bestowing, tradition has transmitted one fact, that the <i>Tylwyth +Têg</i> succeeded in inducing men through the allurements of music +and the attractions of their fair daughters to join their ranks. I +will now give instances of this belief.</p> +<p>The following tale I received from the mouth of Mr. Richard Jones, +Ty’n-y-wern, Bryneglwys, near Corwen. Mr. Jones has stored up +in his memory many tales of olden times, and he even thinks that he has +himself seen a Fairy. Standing by his farm, he pointed out to me on +the opposite side of the valley a Fairy ring still green, where once, he +said, the Fairies held their nightly revels. The scene of the tale +which Mr. Jones related is wild, and a few years ago it was much more so +than at present. At the time that the event is said to have taken +place the mountain was unenclosed, and there was not much travelling in +those days, and consequently the Fairies could, undisturbed, enjoy their +dances. But to proceed with the tale.</p> +<h4>2. <i>A Bryneglwys Man inveigled by the Fairies</i>.</h4> +<p>Two waggoners were sent from Bryneglwys for coals to the works over the +hill beyond Minera. On their way they came upon a company of Fairies +dancing with all their might. The men stopped to witness their +movements, and <!-- page 37--><a name="page37"></a><span class="pagenum">p. +37</span>the Fairies invited them to join in the dance. One of the +men stoutly refused to do so, but the other was induced to dance awhile +with them. His companion looked on for a short time at the antics of +his friend, and then shouted out that he would wait no longer, and desired +the man to give up and come away. He, however, turned a deaf ear to +the request, and no words could induce him to forego his dance. At +last his companion said that he was going, and requested his friend to +follow him. Taking the two waggons under his care he proceeded +towards the coal pits, expecting every moment to be overtaken by his +friend; but he was disappointed, for he never appeared. The waggons +and their loads were taken to Bryneglwys, and the man thought that perhaps +his companion, having stopped too long in the dance, had turned homewards +instead of following him to the coal pit. But on enquiry no one had +heard or seen the missing waggoner. One day his companion met a Fairy +on the mountain and inquired after his missing friend. The Fairy told +him to go to a certain place, which he named, at a certain time, and that +he should there see his friend. The man went, and there saw his +companion just as he had left him, and the first words that he uttered were +“Have the waggons gone far.” The poor man never dreamt +that months and months had passed away since they had started together for +coal.</p> +<p>A variant of the preceding story appears in the <i>Cambrian +Magazine</i>, vol. ii., pp. 58-59, where it is styled the Year’s +Sleep, or “The Forest of the Yewtree,” but for the sake of +association with like tales I will call it by the following +title:—</p> +<h4>3. <i>Story of a man who spent twelve months in +Fairyland</i>.</h4> +<p>“In Mathavarn, in the parish of Llanwrin, and the Cantrev of +Cyveilioc, there is a wood which is called <!-- page 38--><a +name="page38"></a><span class="pagenum">p. 38</span><i>Ffridd yr Ywen</i> +(the Forest of the Yew); it is supposed to be so called because there is a +yew tree growing in the very middle of it. In many parts of the wood +are to be seen green circles, which are called ‘the dancing places of +the goblins,’ about which, a considerable time ago, the following +tale was very common in the neighbourhood:—</p> +<p>Two servants of John Pugh, Esq., went out one day to work in the +‘Forest of the Yew.’ Pretty early in the afternoon the +whole country was so covered with dark vapour, that the youths thought +night was coming on; but when they came to the middle of the +‘Forest’ it brightened up around them and the darkness seemed +all left behind; so, thinking it too early to return home for the night, +they lay down and slept. One of them, on waking, was much surprised +to find no one there but himself; he wondered a good deal at the behaviour +of his companion, but made up his mind at last that he had gone on some +business of his own, as he had been talking of it some time before; so the +sleeper went home, and when they inquired after his companion, he told them +he was gone to the cobbler’s shop. The next day they inquired +of him again about his fellow-servant, but he could not give them any +account of him; but at last confessed how and where they had both gone to +sleep. Alter searching and searching many days, he went to a +‘<i>gwr cyvarwydd</i>’ (a conjuror), which was a very common +trade in those days, according to the legend; and the conjuror said to him, +‘Go to the same place where you and the lad slept; go there exactly a +year after the boy was lost; let it be on the same day of the year, and at +the same time of the day, but take care that you do not step inside the +Fairy ring, stand on the border of the green circles you saw there, and the +boy will come out with many of the goblins to dance, and when you see him +so near to you that <!-- page 39--><a name="page39"></a><span +class="pagenum">p. 39</span>you may take hold of him, snatch him out of the +ring as quickly as you can.’ He did according to this advice, +and plucked the boy out, and then asked him, ‘if he did not feel +hungry,’ to which he answered ‘No,’ for he had still the +remains of his dinner that he had left in his wallet before going to sleep, +and he asked ‘if it was not nearly night, and time to go home,’ +not knowing that a year had passed by. His look was like a skeleton, +and as soon as he had tasted food he was a dead man.”</p> +<p>A story in its main features similar to that recorded in the <i>Cambrian +Magazine</i> was related to me by my friend, the Rev. R. Jones, Rector of +Llanycil. I do not think Mr. Jones gave me the locality where the +occurrence is said to have taken place; at least, if he did so, I took no +note of it. The story is as follows:—</p> +<h4>4. <i>A man who spent twelve months and a day with the +Fairies</i>.</h4> +<p>A young man, a farm labourer, and his sweetheart were sauntering along +one evening in an unfrequented part of the mountain, when there appeared +suddenly before them two Fairies, who proceeded to make a circle. +This being done, a large company of Fairies accompanied by musicians +appeared, and commenced dancing over the ring; their motions and music were +entrancing, and the man, an expert dancer, by some irresistible power was +obliged to throw himself into the midst of the dancers and join them in +their gambols. The woman looked on enjoying the sight for several +hours, expecting every minute that her lover would give up the dance and +join her, but no, on and on went the dance, round and round went her lover, +until at last daylight appeared, and then suddenly the music ceased and the +Fairy band vanished; and with them her lover. In great <!-- page +40--><a name="page40"></a><span class="pagenum">p. 40</span>dismay, the +young woman shouted the name of her sweetheart, but all in vain, he came +not to her. The sun had now risen, and, almost broken-hearted, she +returned home and related the events of the previous night. She was +advised to consult a man who was an adept in the black art. She did +so, and the conjuror told her to go to the same place at the same time of +the night one year and one day from the time that her lover had disappeared +and that she should then and there see him. She was farther +instructed how to act. The conjuror warned her from going into the +ring, but told her to seize her lover by the arm as he danced round, and to +jerk him out of the enchanted circle. Twelve months and a day passed +away, and the faithful girl was on the spot where she lost her lover. +At the very moment that they had in the first instance appeared the Fairies +again came to view, and everything that she had witnessed previously was +repeated. With the Fairy band was her lover dancing merrily in their +midst. The young woman ran round and round the circle close to the +young man, carefully avoiding the circle, and at last she succeeded in +taking hold of him and desired him to come away with her. +“Oh,” said he, “do let me alone a little longer, and then +I will come with you.” “You have already been long +enough,” said she. His answer was, “It is so delightful, +let me dance on only a few minutes longer.” She saw that he was +under a spell, and grasping the young man’s arm with all her might +she followed him round and round the circle, and an opportunity offering +she jerked him out of the circle. He was greatly annoyed at her +conduct, and when told that he had been with the Fairies a year and a day +he would not believe her, and affirmed that he had been dancing only a few +minutes; however, he went away with the faithful girl, and when he had +reached the farm, his friends had the <!-- page 41--><a +name="page41"></a><span class="pagenum">p. 41</span>greatest difficulty in +persuading him that he had been so long from home.</p> +<p>The next Fairy tale that I shall give akin to the preceding stories is +to be found in <i>Y Brython</i>, vol. iii., pp. 459-60. The writer of +the tale was the Rev. Benjamin Williams, whose bardic name was +Gwynionydd. I do not know the source whence Mr. Williams derived the +story, but most likely he obtained it from some aged person who firmly +believed that the tale was a true record of what actually occurred. +In the <i>Brython</i> the tale is called: “Y Tylwyth Têg a Mab +Llech y Derwydd,” and this title I will retain, merely translating +it. The introduction, however, I will not give, as it does not +directly bear on the subject now under consideration.</p> +<h4>5. <i>The Son of Llech y Derwydd and the Fairies</i>.</h4> +<p>The son of Llech y Derwydd was the only son of his parents and heir to +the farm. He was very dear to his father and mother, yea, he was as +the very light of their eyes. The son and the head servant man were +bosom friends, they were like two brothers, or rather twins. As they +were such close friends the farmer’s wife was in the habit of +clothing them exactly alike. The two friends fell in love with two +young handsome women who were highly respected in the neighbourhood. +This event gave the old people great satisfaction, and ere long the two +couples were joined in holy wedlock, and great was the merry-making on the +occasion. The servant man obtained a convenient place to live in on +the grounds of Llech y Derwydd. About six months after the marriage +of the son, he and the servant man went out to hunt. The servant +penetrated to a ravine filled with brushwood to look for game, and +presently returned to his friend, but by the time he came back the son was +nowhere to be seen. He continued awhile looking about <!-- page +42--><a name="page42"></a><span class="pagenum">p. 42</span>for his absent +friend, shouting and whistling to attract his attention, but there was no +answer to his calls. By and by he went home to Llech y Derwydd, +expecting to find him there, but no one knew anything about him. +Great was the grief of the family throughout the night, but it was even +greater the next day. They went to inspect the place where the son +had last been seen. His mother and his wife wept bitterly, but the +father had greater control over himself, still he appeared as half +mad. They inspected the place where the servant man had last seen his +friend, and, to their great surprise and sorrow, observed a Fairy ring +close by the spot, and the servant recollected that he had heard seductive +music somewhere about the time that he parted with his friend. They +came to the conclusion at once that the man had been so unfortunate as to +enter the Fairy ring, and they conjectured that he had been transported no +one knew where. Weary weeks and months passed away, and a son was +born to the absent man. The little one grew up the very image of his +father, and very precious was he to his grandfather and grandmother. +In fact, he was everything to them. He grew up to man’s estate +and married a pretty girl in the neighbourhood, but her people had not the +reputation of being kind-hearted. The old folks died, and also their +daughter-in-law.</p> +<p>One windy afternoon in the month of October, the family of Llech y +Derwydd saw a tall thin old man with beard and hair as white as snow, who +they thought was a Jew, approaching slowly, very slowly, towards the +house. The servant girls stared mockingly through the window at him, +and their mistress laughed unfeelingly at the “old Jew,” and +lifted the children up, one after the other, to get a sight of him as he +neared the house. He came to the door, and entered the house boldly +enough, and inquired after his <!-- page 43--><a name="page43"></a><span +class="pagenum">p. 43</span>parents. The mistress answered him in a +surly and unusually contemptuous manner, and wished to know “What the +drunken old Jew wanted there,” for they thought he must have been +drinking or he would never have spoken in the way he did. The old man +looked at everything in the house with surprise and bewilderment, but the +little children about the floor took his attention more than anything +else. His looks betrayed sorrow and deep disappointment. He +related his whole history, that, yesterday he had gone out to hunt, and +that he had now returned. The mistress told him that she had heard a +story about her husband’s father, which occurred before she was born, +that he had been lost whilst hunting, but that her father had told her that +the story was not true, but that he had been killed. The woman became +uneasy and angry that the old “Jew” did not depart. The +old man was roused and said that the house was his, and that he would have +his rights. He went to inspect his possessions, and shortly +afterwards directed his steps to the servant’s house. To his +surprise he saw that things there were greatly changed. After +conversing awhile with an aged man who sat by the fire, they carefully +looked each other in the face, and the old man by the fire related the sad +history of his lost friend, the son of Llech y Derwydd. They +conversed together deliberately on the events of their youth, but all +seemed like a dream. However, the old man in the corner came to the +conclusion that his visitor was his dear friend, the son of Llech y +Derwydd, returned from the land of the Fairies after having spent there +half a hundred years. The old man with the white beard believed the +story related by his friend, and long was the talk and many were the +questions which the one gave to the other. The visitor was informed +that the master of Llech y Derwydd was from home that day, and he was +persuaded to eat <!-- page 44--><a name="page44"></a><span +class="pagenum">p. 44</span>some food; but, to the horror of all, when he +had done so, he instantly fell down dead.</p> +<p>Such is the story. The writer adds that the tale relates that the +cause of this man’s sudden death was that he ate food after having +been so long in the land of the Fairies, and he further states that the +faithful old servant insisted on his dead friend’s being buried with +his ancestors, and the rudeness of the mistress of Llech y Derwydd to her +father-in-law brought a curse upon the place and family, and her offence +was not expiated until the farm had been sold nine times.</p> +<p>The next tale that I shall relate is recorded by <i>Glasynys</i> in +<i>Cymru Fu</i>, pp. 177-179. Professor Rhys in his <i>Welsh Fairy +Tales</i>, <i>Y Cymmrodor</i>, vol. v., pp. 81-84, gives a translation of +this story. The Professor prefaces the tale with a caution that +<i>Glasynys</i> had elaborated the story, and that the proper names were +undoubtedly his own. The reverend author informs his readers that he +heard his mother relate the tale many times, but it certainly appears that +he has ornamented the simple narrative after his own fashion, for he was +professedly a believer in words; however, in its general outline, it bears +the impress of antiquity, and strongly resembles other Welsh Fairy +tales. It belongs to that species of Fairy stories which compose this +chapter, and therefore it is here given as translated by Professor +Rhys. I will for the sake of reference give the tale a name, and +describe it under the following heading.</p> +<h4>6. <i>A young man marries a Fairy Lady in Fairy Land, and brings +her to live with him among his own people</i>.</h4> +<p>“Once on a time a shepherd boy had gone up the mountain. +That day, like many a day before and after, was exceedingly misty. +Now, though he was well acquainted with the place, he lost his way, and +walked backwards and forwards for many a long hour. At last he got +into a low <!-- page 45--><a name="page45"></a><span class="pagenum">p. +45</span>rushy spot, where he saw before him many circular rings. He +at once recalled the place, and began to fear the worst. He had +heard, many hundreds of times, of the bitter experiences in those rings of +many a shepherd who had happened to chance on the dancing-place or the +circles of the Fair Family. He hastened away as fast as ever he +could, lest he should be ruined like the rest; but though he exerted +himself to the point of perspiring, and losing his breath, there he was, +and there he continued to be, a long time. At last he was met by a +little fat old man with merry blue eyes, who asked him what he was +doing. He answered that he was trying to find his way homeward. +‘Oh,’ said he, ‘come after me, and do not utter a word +until I bid thee.’ This he did, following him on and on until +they came to an oval stone, and the little old fat man lifted it, after +tapping the middle of it three times with his walking stick. There +was there a narrow path with stairs to be seen here and there, and a sort +of whitish light, inclining to grey and blue, was to be seen radiating from +the stones. ‘Follow me fearlessly,’ said the fat man, +‘no harm will be done thee.’ So on the poor youth went, +as reluctantly as a dog to be hanged; but presently a fine-wooded, fertile +country spread itself out before them, with well arranged mansions dotting +it over, while every kind of apparent magnificence met the eye, and seemed +to smile in its landscape; the bright waters of its rivers meandered in +twisted streams, and its hills were covered with the luxuriant verdure of +their grassy growth, and the mountains with a glossy fleece of smooth +pasture. By the time they had reached the stout gentleman’s +mansion, the young man’s senses had been bewildered by the sweet +cadence of the music which the birds poured forth from the groves, then +there was gold there to dazzle his eyes and silver flashing <!-- page +46--><a name="page46"></a><span class="pagenum">p. 46</span>on his +sight. He saw there all kinds of musical instruments and all sorts of +things for playing, but he could discern no inhabitant in the whole place; +and when he sat down to eat, the dishes on the table came to their places +of themselves and disappeared when one had done with them. This +puzzled him beyond measure; moreover, he heard people talking together +around him, but for the life of him he could see no one but his old +friend. At length the fat man said to him, ‘Thou canst now talk +as much as it may please thee;’ but when he attempted to move his +tongue it would no more stir than if it had been a lump of ice, which +greatly frightened him. At this point, a fine old lady, with health +and benevolence beaming in her face, came to them and slightly smiled at +the shepherd. The mother was followed by her three daughters, who +were remarkably beautiful. They gazed with somewhat playful looks at +him, and at length began to talk to him, but his tongue would not +wag. Then one of the girls came to him, and, playing with his yellow +and curly locks, gave him a smart kiss on his ruddy lips. This +loosened the string that bound his tongue, and he began to talk freely and +eloquently. There he was, under the charm of that kiss, in the bliss +of happiness, and there he remained a year and a day without knowing that +he had passed more than a day among them, for he had got into a country +where there was no reckoning of time. But by and by he began to feel +somewhat of a longing to visit his old home, and asked the stout man if he +might go. ‘Stay a little yet,’ said he, ‘and thou +shalt go for a while.’ That passed, he stayed on; but Olwen, +for that was the name of the damsel that had kissed him, was very unwilling +that he should depart. She looked sad every time he talked of going +away, nor was he himself without feeling a sort of a cold thrill passing +through him <!-- page 47--><a name="page47"></a><span class="pagenum">p. +47</span>at the thought of leaving her. On condition, however, of +returning, he obtained leave to go, provided with plenty of gold and +silver, of trinkets and gems. When he reached home, nobody knew who +he was; it had been the belief that he had been killed by another shepherd, +who found it necessary to betake himself hastily far away to America, lest +he should be hanged without delay. But here is Einion Las at home, +and everybody wonders especially to see that the shepherd had got to look +like a wealthy man; his manners, his dress, his language, and the treasure +he had with him, all conspired to give him the air of a gentleman. He +went back one Thursday night, the first of the moon that month, as suddenly +as he had left the first time, and nobody knew whither. There was +great joy in the country below when Einion returned thither, and nobody was +more rejoiced at it than Olwen, his beloved. The two were right +impatient to get married, but it was necessary to do that quietly, for the +family below hated nothing more than fuss and noise; so, in a sort of a +half-secret fashion, they were wedded. Einion was very desirous to go +once more among his own people, accompanied, to be sure, by his wife. +After he had been long entreating the old man for leave, they set out on +two white ponies, that were, in fact, more like snow than anything else in +point of colour; so he arrived with his consort in his old home, and it was +the opinion of all that Einion’s wife was the handsomest person they +had anywhere seen. Whilst at home, a son was born to them, to whom +they gave the name of Taliesin. Einion was now in the enjoyment of +high repute, and his wife received proper respect. Their wealth was +immense, and soon they acquired a large estate; but it was not long till +people began to inquire after the pedigree of Einion’s wife—the +country was of opinion that it was not the right <!-- page 48--><a +name="page48"></a><span class="pagenum">p. 48</span>thing to be without a +pedigree. Einion was questioned about it, without his giving any +satisfactory answer, and one came to the conclusion that she was one of the +Fair Family (<i>Tylwyth Têg</i>). ‘Certainly,’ +replied Einion, ‘there can be no doubt that she comes from a very +fair family, for she has two sisters who are as fair as she, and if you saw +them together, you would admit that name to be a capital one.’ +This, then, is the reason why the remarkable family in the land of charm +and phantasy (<i>Hud a Lledrith</i>) are called the Fair Family.”</p> +<h4>7. <i>A Boy taken to Fairy Land</i>.</h4> +<p>Mrs. Morris, of Cwm Vicarage, near Rhyl, told the writer the following +story. She stated that she had heard it related in her family that +one of their people had in childhood been induced by the Fairies to follow +them to their country. This boy had been sent to discharge some +domestic errand, but he did not return. He was sought for in all +directions but could not be found. His parents came to the conclusion +that he had either been murdered or kidnapped, and in time he was forgotten +by most people, but one day he returned with what he had been sent for in +his hand. But so many years had elapsed since he first left home, +that he was now an old grey-headed man, though he knew it not; he had, he +said, followed, for a short time, delightful music and people; but when +convinced, by the changes around, that years had slipped by since he first +left his home, he was so distressed at the changes he saw that he said he +would return to the Fairies. But alas! he sought in vain for the +place where he had met them, and therefore he was obliged to remain with +his blood relations.</p> +<p>The next tale differs from the preceding, insomuch that the seductive +advances of the Fairies failed in their object. I am not quite +positive whence I obtained the story, but <!-- page 49--><a +name="page49"></a><span class="pagenum">p. 49</span>this much I know, that +it belongs to Pentrevoelas, and that a respectable old man was in the habit +of repeating it, as an event in his own life.</p> +<h4><i>A Man Refusing the Solicitations of the Fairies</i>.</h4> +<p>A Pentrevoelas man was coming home one lovely summer’s night, and +when within a stone’s throw of his house, he heard in the far +distance singing of the most enchanting kind. He stopped to listen to +the sweet sounds which filled him with a sensation of deep pleasure. +He had not listened long ere he perceived that the singers were +approaching. By and by they came to the spot where he was, and he saw +that they were marching in single file and consisted of a number of small +people, robed in close-fitting grey clothes, and they were accompanied by +speckled dogs that marched along two deep like soldiers. When the +procession came quite opposite the enraptured listener, it stopped, and the +small people spoke to him and earnestly begged him to accompany them, but +he would not. They tried many ways, and for a long time, to persuade +him to join them, but when they saw they could not induce him to do so they +departed, dividing themselves into two companies and marching away, the +dogs marching two abreast in front of each company. They sang as they +went away the most entrancing music that was ever heard. The man, +spell-bound, stood where he was, listening to the ravishing music of the +Fairies, and he did not enter his house until the last sound had died away +in the far-off distance.</p> +<p>Professor Rhys records a tale much like the preceding. (See his +<i>Welsh Fairy Tales</i>, pp. 34, 35.) It is as +follows:—“One bright moonlight night, as one of the sons of the +farmer who lived at Llwyn On in Nant y Bettws was going to pay his +addresses to a girl at Clogwyn y Gwin, he beheld the Tylwyth enjoying +themselves in full swing on a meadow <!-- page 50--><a +name="page50"></a><span class="pagenum">p. 50</span>close to Cwellyn +Lake. He approached them and little by little he was led on by the +enchanting sweetness of their music and the liveliness of their playing +until he got within their circle. Soon some kind of spell passed over +him, so that he lost his knowledge of every place, and found himself in a +country the most beautiful he had ever seen, where everybody spent his time +in mirth and rejoicing. He had been there seven years, and yet it +seemed to him but a night’s dream; but a faint recollection came to +his mind of the business on which he had left home, and he felt a longing +to see his beloved one: so he went and asked permission to return home, +which was granted him, together with a host of attendants to lead him to +his country; and, suddenly, he found himself, as waking from a dream, on +the bank where he had seen the Fairy Family amusing themselves. He +turned towards home, but there he found everything changed: his parents +were dead, his brothers could not recognize him, and his sweetheart was +married to another man. In consequence of such changes, he broke his +heart, and died in less than a week after coming back.”</p> +<p>Many variants of the legends already related are still extant in +Wales. This much can be said of these tales, that it was formerly +believed that marriages took place between men and Fairies, and from the +tales themselves we can infer that the men fared better in Fairy land than +the Fairy ladies did in the country of their earthly husbands. This, +perhaps, is what might be expected, if, as we may suppose, the Fair Tribe +were supplanted, and overcome, by a stronger, and bolder people, with whom, +to a certain extent, the weaker and conquered or subdued race commingled by +marriage. Certain striking characteristics of both races are strongly +marked in these legends. The one is a smaller and more timid people +than the other, and far more <!-- page 51--><a name="page51"></a><span +class="pagenum">p. 51</span>beautiful in mind and person than their +conquerors. The ravishing beauty of the Fairy lady forms a prominent +feature in all these legends. The Fairies, too, are spoken of as +being without religion. This, perhaps, means nothing more than that +they differed from their conquerors in forms, or objects of worship. +However this might be, it would appear that their conquerors knew but +little of that perfect moral teaching which made the Fairies, according to +the testimony of Giraldus, truthful, void of ambition, and honest.</p> +<p>It must, however, be confessed, that there is much that is mythical in +these legends, and every part cannot well be made to correspond with +ordinary human transactions.</p> +<p>It is somewhat amusing to note how modern ideas, and customs, are mixed +up with these ancient stories. They undoubtedly received a gloss from +the ages which transmitted the tales.</p> +<p>In the next chapter I shall treat of another phase of Fairy Folk-lore, +which will still further connect the Fair Race with their conquerors.</p> +<h3>FAIRY CHANGELINGS.</h3> +<p>It was firmly believed, at one time, in Wales, that the Fairies +exchanged their own weakly or deformed offspring for the strong children of +mortals. The child supposed to have been left by the Fairies in the +cradle, or elsewhere, was commonly called a changeling. This faith +was not confined to Wales; it was as common in Ireland, Scotland, and +England, as it was in Wales. Thus, in Spenser’s <i>Faery +Queen</i>, reference is made in the following words to this popular +error:—</p> +<blockquote> +<p>And her base Elfin brood there for thee left;<br /> +Such, men do chaungelings call, so chaung’d by Faeries theft.</p> +<p><i>Faery Queen</i>, Bk. I, c. 10.</p> +</blockquote> +<p><!-- page 52--><a name="page52"></a><span class="pagenum">p. +52</span>The same superstition is thus alluded to by +Shakespeare:—</p> +<blockquote> +<p>A lovely boy, stol’n from an Indian king,<br /> +She never had so sweet a changeling.</p> +<p><i>A Midsummer Night’s Dream</i>, Act II., Sc. 1.</p> +</blockquote> +<p>And again, in another of his plays, the Fairy practice of exchanging +children is mentioned:—</p> +<blockquote> +<p> O, that it could be prov’d,<br /> +That some night-tripping Fairy had exchanged<br /> +In cradle-clothes our children, where they lay,<br /> +And call’d mine, Percy, his Plantagenet:<br /> +Then would I have his Harry, and he mine.</p> +<p><i>Henry IV</i>., Pt. 1., Act I, Sc. 1.</p> +</blockquote> +<p>In Scotland and other countries the Fairies were credited with stealing +unbaptized infants, and leaving in their stead poor, sickly, noisy, thin, +babies. But to return to Wales, a poet in <i>Y Brython</i>, vol. iii, +p. 103, thus sings:—</p> +<blockquote> +<p>Llawer plentyn teg aeth ganddynt,<br /> + Pan y cym’rynt helynt hir;<br /> +Oddi ar anwyl dda rieni,<br /> + I drigfanau difri dir.</p> +<p>Many a lovely child they’ve taken,<br /> + When long and bitter was the pain;<br /> +From their parents, loving, dear,<br /> + To the Fairies’ dread domain.</p> +</blockquote> +<p>John Williams, an old man, who lived in the Penrhyn quarry district, +informed the writer that he could reveal strange doings of the Fairies in +his neighbourhood, for often had they changed children with even well-to-do +families, he said, but more he would not say, lest he should injure those +prosperous families.</p> +<p>It was believed that the Fairies were particularly busy in exchanging +children on <i>Nos Wyl Ifan</i>, or St. John’s Eve.</p> +<p>There were, however, effectual means for protecting children from their +machinations. The mother’s presence, the tongs placed +cross-ways on the cradle, the early <!-- page 53--><a +name="page53"></a><span class="pagenum">p. 53</span>baptism of the child, +were all preventives. In the Western Isles of Scotland fire carried +round a woman before she was churched, and round the child until he was +christened, daily, night and morning, preserved both from the evil designs +of the Fairies. (Brand, vol. ii, p. 486.) And it will be +shortly shewn that even after an exchange had been accomplished there were +means of forcing the Fairies to restore the stolen child.</p> +<p>It can well be believed that mothers who had sickly or idiotic babies +would, in uncivilized places, gladly embrace the idea that the child she +nursed was a changeling, and then, naturally enough, she would endeavour to +recover her own again. The plan adopted for this purpose was +extremely dangerous. I will in the following tales show what steps +were taken to reclaim the lost child.</p> +<p>Pennant records how a woman who had a peevish child acted to regain from +the Fairies her own offspring. His words are:—“Above this +is a spreading oak of great antiquity, size, and extent of branches; it has +got the name of <i>Fairy Oak</i>. In this very century (the +eighteenth) a poor cottager, who lived near the spot, had a child who grew +uncommonly peevish; the parents attributed this to the <i>Fairies</i>, and +imagined that it was a changeling. They took the child, put it into a +cradle, and left it all night beneath the tree, in hopes that the +<i>Tylwyth Têg</i>, or <i>Fairy Family</i>, or the Fairy folk, would +restore their own before the morning. When morning came, they found +the child perfectly quiet, so went away with it, quite confirmed in their +belief.”—<i>History of Whiteford</i>, pp. 5, 6.</p> +<p>These people by exposing their infant for a night to the elements ran a +risk of losing it altogether; but they acted in agreement with the popular +opinion, which was that the Fairies had such affection for their own +children that they <!-- page 54--><a name="page54"></a><span +class="pagenum">p. 54</span>would not allow them to be in any danger of +losing their life, and that if the elfin child were thus exposed the +Fairies would rescue it, and restore the exchanged child to its +parents. The following tale exhibits another phase of this +belief.</p> +<p>The story is to be found in the <i>Cambrian Magazine</i>, vol. ii., pp. +86, 87.</p> +<h4>1. “<i>The Egg Shell Pottage</i>.”</h4> +<p>“In the parish of Treveglwys, near Llanidloes, in the county of +Montgomery, there is a little shepherd’s cot, that is commonly called +Twt y Cwmrws (the place of strife) on account of the extraordinary strife +that has been there. The inhabitants of the cottage were a man and +his wife, and they had born to them twins, whom the woman nursed with great +care and tenderness. Some months afterwards indispensable business +called the wife to the house of one of her nearest neighbours; yet, +notwithstanding she had not far to go, she did not like to leave her +children by themselves in their cradle, even for a minute, as her house was +solitary, and there were many tales of goblins or the ‘<i>Tylwyth +Têg</i>’ (the Fair Family or the Fairies) haunting the +neighbourhood. However, she went, and returned as soon as she could; +but on coming back she felt herself not a little terrified on seeing, +though it was mid-day, some of ‘the old elves of the blue +petticoat,’ as they are usually called; however, when she got back to +her house she was rejoiced to find everything in the state she had left +it.</p> +<p>But after some time had passed by, the good people began to wonder that +the twins did not grow at all, but still continued little dwarfs. The +man would have it that they were not his children; the woman said that they +must be their children, and about this arose the great strife between them +that gave name to the place. One evening when the woman <!-- page +55--><a name="page55"></a><span class="pagenum">p. 55</span>was very heavy +of heart she determined to go and consult a <i>Gwr Cyfarwydd</i> (i.e., a +wise man, or a conjuror), feeling assured that everything was known to him, +and he gave her his counsel. Now there was to be a harvest soon of +the rye and oats; so the wise man said to her:—‘When you are +preparing dinner for the reapers empty the shell of a hen’s egg, and +boil the shell full of pottage and take it out through the door as if you +meant it for a dinner to the reapers, and then listen what the twins will +say; if you hear the children speaking things above the understanding of +children, return into the house, take them, and throw them into the waves +of Llyn Ebyr, which is very near to you; but if you don’t hear +anything remarkable, do them no injury.’ And when the day of +the reaping came, the woman did as her adviser had recommended to her; and +as she went outside the door to listen, she heard one of the children say +to the other:—</p> +<blockquote> +<p>Gwelais vesen cyn gweled derwen,<br /> + Gwelais wy cyn gweled iâr,<br /> +Erioed ni welais verwi bwyd i vedel<br /> + Mewn plisgyn wy iâr!</p> +<p>Acorns before oak I knew,<br /> + An egg before a hen,<br /> +Never one hen’s egg-shell stew<br /> + Enough for harvest men!</p> +</blockquote> +<p>On this the mother returned to her house and took the two children, and +threw them into the Llyn, and suddenly the goblins in their trousers came +to save their dwarfs, and the woman had her own children back again, and +thus the strife between her and her husband ended.”</p> +<p>The writer of the preceding story says that it was translated almost +literally from Welsh, as told by the peasantry, and he remarks that the +legend bears a striking resemblance to one of the Irish tales published by +Mr. Croker.</p> +<p><!-- page 56--><a name="page56"></a><span class="pagenum">p. +56</span>Many variants of the legend are still extant in many parts of +Wales. There is one of these recorded in Professor Rhys’s +<i>Welsh Fairy Tales</i>, <i>Y Cymmrodor</i>, vol. iv., pp. 208-209. +It is much like that given in the <i>Cambrian Magazine</i>.</p> +<h4>2. <i>Corwrion Changeling Legend</i>.</h4> +<p>Once on a time, in the fourteenth century, the wife of a man at Corwrion +had twins, and she complained one day to the witch who lived close by, at +Tyddyn y Barcut, that the children were not getting on, but that they were +always crying, day and night. ‘Are you sure that they are your +children?’ asked the witch, adding that it did not seem to her that +they were like hers. ‘I have my doubts also,’ said the +mother. ‘I wonder if somebody has changed children with +you,’ said the witch. ‘I do not know,’ said the +mother. ‘But why do you not seek to know?’ asked the +other. ‘But how am I to go about it?’ said the +mother. The witch replied, ‘Go and do something rather strange +before their eyes and watch what they will say to one another.’ +‘Well I do not know what I should do,’ said the mother. +‘Oh,’ said the other, ‘take an egg-shell, and proceed to +brew beer in it in a chamber aside, and come here to tell me what the +children will say about it.’ She went home and did as the witch +had directed her, when the two children lifted their heads out of the +cradle to see what she was doing, to watch, and to listen. Then one +observed to the other:—‘I remember seeing an oak having an +acorn,’ to which the other replied, ‘And I remember seeing a +hen having an egg,’ and one of the two added, ‘But I do not +remember before seeing anybody brew beer in the shell of a hen’s +egg.’</p> +<p>The mother then went to the witch and told her what <!-- page 57--><a +name="page57"></a><span class="pagenum">p. 57</span>the twins had said one +to the other, and she directed her to go to a small wooden bridge not far +off, with one of the strange children under each arm, and there to drop +them from the bridge into the river beneath. The mother went back +home again and did as she had been directed. When she reached home +this time, to her astonishment, she found that her own children had been +brought back.”</p> +<p>There is one important difference between these two tales. In the +latter, the mother drops the children over the bridge into the waters +beneath, and then goes home, without noticing whether the poor children had +been rescued by the goblins or not, but on reaching her home she found in +the cradle her own two children, presumably conveyed there by the +Fairies. In the first tale, we are informed that she saw the goblins +save their offspring from a watery grave. Subjecting peevish children +to such a terrible ordeal as this must have ended often with a tragedy, but +even in such cases superstitious mothers could easily persuade themselves +that the destroyed infants were undoubtedly the offspring of elfins, and +therefore unworthy of their fostering care. The only safeguard to +wholesale infanticide was the test applied as to the super-human +precociousness, or ordinary intelligence, of the children.</p> +<p>Another version of this tale was related to me by my young friend, the +Rev. D. H. Griffiths, of Clocaenog Rectory, near Ruthin. The tale was +told him by Evan Roberts, Ffriddagored, Llanfwrog. Mr. Roberts is an +aged farmer.</p> +<h4>3. <i>Llanfwrog Changeling Legend</i>.</h4> +<p>A mother took her child to the gleaning field, and left it sleeping +under the sheaves of wheat whilst she was busily engaged gleaning. +The Fairies came to the field and carried off her pretty baby, leaving in +its place one of their own infants. At the time, the mother did not +notice any <!-- page 58--><a name="page58"></a><span class="pagenum">p. +58</span>difference between her own child and the one that took its place, +but after awhile she observed with grief that the baby she was nursing did +not thrive, nor did it grow, nor would it try to walk. She mentioned +these facts to her neighbours, and she was told to do something strange and +then listen to its conversation. She took an egg-shell and pretended +to brew beer in it, and she was then surprised to hear the child, who had +observed her actions intently, say:—</p> +<blockquote> +<p>Mi welais fesen gan dderwen,<br /> + Mi welais wy gan iâr,<br /> +Ond ni welais i erioed ddarllaw<br /> + Mewn cibyn wy iâr.</p> +<p>I have seen an oak having an acorn,<br /> + I have seen a hen having an egg,<br /> +But I never saw before brewing<br /> + In the shell of a hen’s egg.</p> +</blockquote> +<p>This conversation proved the origin of the precocious child who lay in +the cradle. The stanza was taken down from Roberts’s +lips. But he could not say what was done to the fairy changeling.</p> +<p>In Ireland a plan for reclaiming the child carried away by the Fairies +was to take the Fairy’s changeling and place it on the top of a +dunghill, and then to chant certain invocatory lines beseeching the Fairies +to restore the stolen child.</p> +<p>There was, it would seem, in Wales, a certain form of incantation +resorted to to reclaim children from the Fairies, which was as +follows:—The mother who had lost her child was to carry the +changeling to a river, but she was to be accompanied by a conjuror, who was +to take a prominent part in the ceremony. When at the river’s +brink the conjuror was to cry out:—</p> +<blockquote> +<p>Crap ar y wrach—</p> +<p>A grip on the hag;</p> +</blockquote> +<p><!-- page 59--><a name="page59"></a><span class="pagenum">p. +59</span>and the mother was to respond—</p> +<blockquote> +<p>Rhy hwyr gyfraglach—</p> +<p>Too late decrepit one;</p> +</blockquote> +<p>and having uttered these words, she was to throw the child into the +stream, and to depart, and it was believed that on reaching her home she +would there find her own child safe and sound.</p> +<p>I have already alluded to the horrible nature of such a +proceeding. I will now relate a tale somewhat resembling those +already given, but in this latter case, the supposed changeling became the +mainstay of his family. I am indebted for the <i>Gors Goch</i> legend +to an essay, written by Mr. D. Williams, Llanfachreth, Merionethshire, +which took the prize at the Liverpool Eisteddfod, 1870, and which appears +in a publication called <i>Y Gordofigion</i>, pp. 96, 97, published by Mr. +I. Foulkes, Liverpool.</p> +<h4>4. <i>The Gore Goch Changeling Legend</i>.</h4> +<p>The tale rendered into English is as follows:—“There was +once a happy family living in a place called Gors Goch. One night, as +usual, they went to bed, but they could not sleep a single wink, because of +the noise outside the house. At last the master of the house got up, +and trembling, enquired ‘What was there, and what was +wanted.’ A clear sweet voice answered him thus, ‘We want +a warm place where we can tidy the children.’ The door was +opened when there entered half full the house of the <i>Tylwyth +Têg</i>, and they began forthwith washing their children. And +when they had finished, they commenced singing, and the singing was +entrancing. The dancing and the singing were both excellent. On +going away they left behind them money not a little for the use of the +house. And afterwards they came pretty often to the house, and +received a hearty welcome in consequence of the large presents which they +left <!-- page 60--><a name="page60"></a><span class="pagenum">p. +60</span>behind them on the hob. But at last a sad affair took place +which was no less than an exchange of children. The Gors Goch baby +was a dumpy child, a sweet, pretty, affectionate little dear, but the child +which was left in its stead was a sickly, thin, shapeless, ugly being, +which did nothing but cry and eat, and although it ate ravenously like a +mastiff, it did not grow. At last the wife of Gors Goch died of a +broken heart, and so also did all her children, but the father lived a long +life and became a rich man, because his new heir’s family brought him +abundance of gold and silver.”</p> +<p>As I have already given more than one variant of the same legend, I will +supply another version of the Gors Goch legend which appears in <i>Cymru +Fu</i>, pp. 177-8, from the pen of the Revd. Owen Wyn Jones, +<i>Glasynys</i>, and which in consequence of the additional facts contained +in it may be of some value. I will make use of Professor Rhys’s +translation. (See <i>Y Cymmrodor</i>, vol. v., pp. 79-80.)</p> +<h4>5. <i>Another Version of the Gors Goch Legend</i>.</h4> +<p>“When the people of the Gors Goch one evening had gone to bed, lo! +they heard a great row and disturbance around the house. One could +not at all comprehend what it might be that made a noise that time of +night. Both the husband and the wife had waked up, quite unable to +make out what there might be there. The children also woke but no one +could utter a word; their tongues had all stuck to the roofs of their +mouths. The husband, however, at last managed to move, and to ask, +‘Who is there? What do you want?’ Then he was +answered from without by a small silvery voice, ‘It is room we want +to dress our children.’ The door was opened, and a dozen small +beings came in, and began to search for an earthen pitcher with water; +there they remained for some hours, washing and titivating +themselves. As the day was breaking they went away, leaving <!-- page +61--><a name="page61"></a><span class="pagenum">p. 61</span>behind them a +fine present for the kindness they had received. Often afterwards did +the Gors Goch folks have the company of this family. But once there +happened to be a fine roll of a pretty baby in his cradle. The Fair +Family came, and, as the baby had not been baptized, they took the liberty +of changing him for one of their own. They left behind in his stead +an abominable creature that would do nothing but cry and scream every day +of the week. The mother was nearly breaking her heart, on account of +the misfortune, and greatly afraid of telling anybody about it. But +everybody got to see that there was something wrong at Gors Goch, which was +proved before long by the mother dying of longing for her child. The +other children died broken-hearted after their mother, and the husband was +left alone with the little elf without anyone to comfort them. But +shortly after, the Fairies began to resort again to the hearth of the Gors +Goch to dress children, and the gift which had formerly been silver money +became henceforth pure gold. In the course of a few years the elf +became the heir of a large farm in North Wales, and that is why the old +people used to say, ‘Shoe the elf with gold and he will +grow.’” (<i>Fe ddaw gwiddon yn fawr ond ei bedoli âg +aur</i>.)</p> +<p>It will be observed that this latter version differs in one remarkable +incident from the preceding tale. In the former there is no allusion +to the fact that the changed child had not been baptized; in the latter, +this omission is specially mentioned as giving power to the Fairies to +exchange their own child for the human baby. This preventive carries +these tales into Christian days. Another tale, which I will now +relate, also proves that faith in the Fairies and in the efficacy of the +Cross existed at one and the same time. The tale is taken from <i>Y +Gordofigion</i>, p. 96. I will first give it as it originally +appeared, and then I will translate the story.</p> +<h4><!-- page 62--><a name="page62"></a><span class="pagenum">p. +62</span>6. <i>Garth Uchaf, Llanuwchllyn</i>, <i>Changeling +Legend</i>.</h4> +<p>“Yr oedd gwraig Garth Uchaf, yn Llanuwchllyn, un tro wedi myned +allan i gweirio gwair, a gadael ei baban yn y cryd; ond fel bu’r +anffawd, ni roddodd yr efail yn groes ar wyneb y cryd, ac o ganlyniad, +ffeiriwyd ei baban gan y Tylwyth Têg, ac erbyn iddi ddyfod i’r +ty, nid oedd yn y cryd ond rhyw hen gyfraglach o blentyn fel pe buasai wedi +ei haner lewygu o eisiau ymborth, ond magwyd ef er hyny.”</p> +<p>The wife of Garth Uchaf, Llanuwchllyn, went out one day to make hay, and +left her baby in the cradle. <i>Unfortunately</i>, <i>she did not +place the tongs crossways on the cradle</i>, and consequently the Fairies +changed her baby, and by the time she came home there was nothing in the +cradle but some old decrepit changeling, which looked is if it were half +famished, but nevertheless, it was nursed.</p> +<p>The reason why the Fairies exchanged babies with human beings, judging +from the stories already given, was their desire to obtain healthy +well-formed children in the place of their own puny ill-shaped offspring, +but this is hardly a satisfactory explanation of such conduct. A +mother’s love is ever depicted as being so intense that deformity on +the part of her child rather increases than diminishes her affection for +her unfortunate babe. In Scotland the difficulty is solved in a +different way. There it was once thought that the Fairies were +obliged every seventh year to pay to the great enemy of mankind an offering +of one of their own children, or a human child instead, and as a mother is +ever a mother, be she elves flesh or Eve’s flesh, she always +endeavoured to substitute some one else’s child for her own, and +hence the reason for exchanging children.</p> +<p>In Allan Cunningham’s <i>Traditional Tales</i>, Morley’s +edition, p. 188, mention is made of this belief. He +writes:—</p> +<p><!-- page 63--><a name="page63"></a><span class="pagenum">p. +63</span>“‘I have heard it said by douce Folk,’ +‘and sponsible,’ interrupted another, ‘that every seven +years the elves and Fairies pay kane, or make an offering of one of their +children, to the grand enemy of salvation, and that they are permitted to +purloin one of the children of men to present to the fiend,’ ‘a +more acceptable offering, I’ll warrant, than one of their own +infernal blood that are Satan’s sib allies, and drink a drop of the +deil’s blood every May morning.’”</p> +<p>The Rev. Peter Roberts’s theory was that the smaller race +kidnapped the children of the stronger race, who occupied the country +concurrently with themselves, for the purpose of adding to their own +strength as a people.</p> +<p>Gay, in lines quoted in Brand’s <i>Popular Antiquities</i>, vol. +ii., p. 485, laughs at the idea of changelings. A Fairy’s +tongue ridicules the superstition:—</p> +<blockquote> +<p>Whence sprung the vain conceited lye,<br /> +That we the world with fools supply?<br /> +What! Give our sprightly race away<br /> +For the dull helpless sons of clay!<br /> +Besides, by partial fondness shown,<br /> +Like you, we dote upon our own.<br /> +Where ever yet was found a mother<br /> +Who’d give her booby for another?<br /> +And should we change with human breed,<br /> +Well might we pass for fools, indeed.</p> +</blockquote> +<p>With the above fine satire I bring my remarks on Fairy Changelings to a +close.</p> +<h3>FAIRY MOTHERS AND HUMAN MIDWIVES.</h3> +<p>Fairies are represented in Wales as possessing all the passions, +appetites, and wants of human beings. There are many tales current of +their soliciting help and favours in their need from men and women. +Just as uncivilized nations acknowledge the superiority of Europeans in +<!-- page 64--><a name="page64"></a><span class="pagenum">p. +64</span>medicine, so did the Fairies resort in perplexing cases to man for +aid. There is a class of tales which has reached our days in which +the Fairy lady, who is about to become a mother, obtains from amongst men a +midwife, whom she rewards with rich presents for her services. +Variants of this story are found in many parts of Wales, and in many +continental countries. I will relate a few of these legends.</p> +<h4>1. <i>Denbighshire Version of a Fairy Mother and Human +Midwife</i>.</h4> +<p>The following story I received from the lips of David Roberts, whom I +have previously mentioned, a native of Denbighshire, and he related the +tale as one commonly known. As might be expected, he locates the +event in Denbighshire, but I have no recollection that he gave names. +His narrative was as follows:—</p> +<p>A well-known midwife, whose services were much sought after in +consequence of her great skill, had one night retired to rest, when she was +disturbed by a loud knocking at her door. She immediately got up and +went to the door, and there saw a beautiful carriage, which she was +urgently requested to enter at once to be conveyed to a house where her +help was required. She did so, and after a long drive the carriage +drew up before the entrance to a large mansion, which she had never seen +before. She successfully performed her work, and stayed on in the +place until her services were no longer required. Then she was +conveyed home in the same manner as she had come, but with her went many +valuable presents in grateful recognition of the services she had +rendered.</p> +<p>The midwife somehow or other found out that she had been attending a +Fairy mother. Some time after her return from Fairy land she went to +a fair, and there she saw the <!-- page 65--><a name="page65"></a><span +class="pagenum">p. 65</span>lady whom she had put to bed nimbly going from +stall to stall, and making many purchases. For awhile she watched the +movements of the lady, and then presuming on her limited acquaintance, +addressed her, and asked how she was. The lady seemed surprised and +annoyed at the woman’s speech, and instead of answering her, said, +“And do you see me?” “Yes, I do,” said the +midwife. “With which eye?” enquired the Fairy. +“With this,” said the woman, placing her hand on the eye. +No sooner had she spoken than the Fairy lady touched that eye, and the +midwife could no longer see the Fairy.</p> +<p>Mrs. Lowri Wynn, Clocaenog, near Ruthin, who has reached her eightieth +year, and is herself a midwife, gave me a version of the preceding which +differed therefrom in one or two particulars. The Fairy gentleman who +had driven the woman to and from the Hall was the one that was seen in the +fair, said Mrs. Wynn, and he it was that put out the eye or blinded it, she +was not sure which, of the inquisitive midwife, and Lowri thought it was +the left eye.</p> +<h4>2. <i>Merionethshire Version of the Fairy Mother and Human +Midwife</i>.</h4> +<p>A more complete version of this legend is given in the +<i>Gordofigion</i>, pp. 97, 98. The writer says:—</p> +<p>“Yr oedd bydwraig yn Llanuwchllyn wedi cael ei galw i Goed y +Garth, sef Siambra Duon—cartref y Tylwyth Têg—at un o +honynt ar enedigaeth baban. Dywedasant wrthi am gymeryd gofal rhag, +cyffwrdd y dwfr oedd ganddi yn trin y babi yn agos i’w llygaid; ond +cyffyrddodd y wraig â’r llygad aswy yn ddigon difeddwl. +Yn y Bala, ymhen ychydig, gwelai y fydwraig y gwr, sef tad y babàn, +a dechreuodd ei holi pa sut yr oeddynt yn Siambra Duon? pa fodd yr oedd y +wraig? a sut ’roedd y teulu bach i gyd? Edrychai yntau arni yn +graff, a gofynodd, ‘A pha lygad yr <!-- page 66--><a +name="page66"></a><span class="pagenum">p. 66</span>ydych yn fy ngweled +i?’ ‘A hwn,’ ebe hithau, gan gyfeirio at ei llygad +aswy. Tynodd yntau y llygad hwnw o’i phen, ac yna nis +gallai’r wraig ei ganfod.”</p> +<p>This in English is:—</p> +<p>There was a midwife who lived at Llanuwchllyn, who was called to Coed y +Garth, that is, to Siambra Duon, the home of the Tylwyth Têg, to +attend to one of them in child birth. They told her to be careful not +to touch her eyes with the water used in washing the baby, but quite +unintentionally the woman touched her left eye. Shortly afterwards +the midwife saw the Fairy’s husband at Bala, and she began enquiring +how they all were at Siambra Duon, how the wife was, and how the little +family was? He looked at her intently, and then asked, “With +which eye do you see me?” “With this,” she said, +pointing to her left eye. He plucked that eye out of her head, and so +the woman could not see him.</p> +<p>With regard to this tale, the woman’s eye is said to have been +plucked out; in the first tale she was only deprived of her supernatural +power of sight; in other versions the woman becomes blind with one eye.</p> +<p>Professor Rhys in <i>Y Cymmrodor</i>, vol. iv., pp. 209, 210, gives a +variant of the midwife story which differs in some particulars from that +already related. I will call this the Corwrion version.</p> +<h4>3. <i>The Corwrion Version</i>.</h4> +<p>One of the Fairies came to a midwife who lived at Corwrion and asked her +to come with him and attend on his wife. Off she went with him, and +she was astonished to be taken into a splendid palace. There she +continued to go night and morning to dress the baby for some time, until +one day the husband asked her to rub her eyes with a certain ointment he +offered her. She did so and found <!-- page 67--><a +name="page67"></a><span class="pagenum">p. 67</span>herself sitting on a +tuft of rushes, and not in a palace. There was no baby, and all had +disappeared. Some time afterwards she happened to go to the town, and +whom should she see busily buying various wares but the Fairy on whose wife +she had been attending. She addressed him with the question, +“How are you, to-day?” Instead of answering her he asked, +“How do you see me?” “With my eyes,” was the +prompt reply. “Which eye?” he asked. “This +one,” said she, pointing to it; and instantly he disappeared, never +more to be seen by her.</p> +<p>There is yet one other variant of this story which I will give, and for +the sake of reference I will call it the Nanhwynan version. It +appears in the <i>Brython</i>, vol. ix., p. 251, and Professor Rhys has +rendered it into English in <i>Y Cymmrodor</i>, vol. ix., p. 70. I +will give the tale as related by the Professor.</p> +<h4>4. <i>The Nanhwynan Version</i>.</h4> +<p>“Once on a time, when a midwife from Nanhwynan had newly got to +the Hafodydd Brithion to pursue her calling, a gentleman came to the door +on a fine grey steed and bade her come with him at once. Such was the +authority with which he spoke, that the poor midwife durst not refuse to +go, however much it was her duty to stay where she was. So she +mounted behind him, and off they went like the flight of a swallow, through +Cwmllan, over the Bwlch, down Nant yr Aran, and over the Gadair to Cwm +Hafod Ruffydd, before the poor woman had time to say +‘Oh.’ When they had got there she saw before her a +magnificent mansion, splendidly lit up with such lamps as she had never +before seen. They entered the court, and a crowd of servants in +expensive liveries came to meet them, and she was at once led through the +great hall into a bed-chamber, the like of which she had never seen. +There the mistress of the house, <!-- page 68--><a name="page68"></a><span +class="pagenum">p. 68</span>to whom she had been fetched, was awaiting +her. She got through her duties successfully, and stayed there until +the lady had completely recovered; nor had she spent any part of her life +so merrily. There was there nought but festivity day and night: +dancing, singing, and endless rejoicing reigned there. But merry as +it was, she found she must go, and the nobleman gave her a large purse, +with the order not to open it until she had got into her own house; then he +bade one of his servants escort her the same way she had come. When +she reached home she opened the purse, and, to her great joy, it was full +of money, and she lived happily on those earnings to the end of her +life.”</p> +<p>Such are these tales. Perhaps they are one and all fragments of +the same story. Each contains a few shreds that are wanting in the +others. All, however, agree in one leading idea, that Fairy mothers +have, ere now, obtained the aid of human midwives, and this one fact is a +connecting link between the people called Fairies and our own remote +forefathers.</p> +<h3>FAIRY VISITS TO HUMAN ABODES.</h3> +<p>Old people often told their children and servant girls, that one +condition of the Fairy visits to their houses was cleanliness. They +were always instructed to keep the fire place tidy and the floor well +swept, the pails filled with water, and to make everything bright and nice +before going to bed, and that then, perhaps, the Fairies would come into +the house to dance and sing until the morning, and leave on the hearth +stone a piece of money as a reward behind them. But should the house +be dirty, never would the Fairies enter it to hold their nightly revels, +unless, forsooth, they came to punish the slatternly servant. Such +was the popular opinion, and it must have acted as an incentive to order +and cleanliness. These ideas have found expression in song.</p> +<p><!-- page 69--><a name="page69"></a><span class="pagenum">p. 69</span>A +writer in <i>Yr Hynafion Cymreig</i>, p. 153, sings thus of the place loved +by the Fairies:—</p> +<blockquote> +<p>Ysgafn ddrws pren, llawr glân dan nen,<br /> + A’r aelwyd wen yn wir,<br /> +Tân golau draw, y dwr gerllaw,<br /> + Yn siriaw’r cylchgrwn clir.</p> +<p>A light door, and clean white floor,<br /> + And hearth-stone bright indeed,<br /> +A burning fire, and water near,<br /> + Supplies our every need.</p> +</blockquote> +<p>In a ballad, entitled “The Fairy Queen,” in Percy’s +<i>Reliques of Ancient English Poetry</i>, Nichols’s edition, vol. +iii., p. 172, are stanzas similar to the Welsh verse given above, which +also partially embody the Welsh opinions of Fairy visits to their +houses. Thus chants the “Fairy Queen”:—</p> +<blockquote> +<p> When mortals are at rest,<br /> + And snoring in their nest,<br /> + Unheard, and un-espy’d,<br /> + Through key-holes we do glide;<br /> +Over tables, stools, and shelves,<br /> +We trip it with our Fairy elves.<br /> + And, if the house be foul<br /> + With platter, dish, or bowl,<br /> + Upstairs we nimbly creep,<br /> + And find the sluts asleep:<br /> +There we pinch their arms and thighs;<br /> +None escapes, nor none espies.<br /> + But if the house be swept<br /> + And from uncleanness kept,<br /> + We praise the household maid,<br /> + And duely she is paid:<br /> +For we use before we goe<br /> +To drop a tester in her shoe.</p> +</blockquote> +<p>It was not for the sake of mirth only that the Fairies entered human +abodes, but for the performance of more <!-- page 70--><a +name="page70"></a><span class="pagenum">p. 70</span>mundane duties, such as +making oatmeal cakes. The Rev. R. Jones, Rector of Llanycil, told me +a story, current in his native parish, Llanfrothen, Merionethshire, to the +effect that a Fairy woman who had spent the night in baking cakes in a farm +house forgot on leaving to take with her the wooden utensil used in turning +the cakes on the bake stone; so she returned, and failing to discover the +lost article bewailed her loss in these words, “Mi gollais fy +mhig,” “I have lost my shovel.” The people got up +and searched for the lost implement, and found it, and gave it to the +Fairy, who departed with it in her possession.</p> +<p>Another reason why the Fairies frequented human abodes was to wash and +tidy their children. In the Gors Goch legend, already given, is +recorded this cause of their visits. Many like stories are +extant. It is said that the nightly visitors expected water to be +provided for them, and if this were not the case they resented the slight +thus shown them and punished those who neglected paying attention to their +wants. But tradition says the house-wives were ever careful of the +Fairy wants; and, as it was believed that Fairy mothers preferred using the +same water in which human children had been washed, the human mother left +this water in the bowl for their special use.</p> +<p>In Scotland, also, Fairies were propitiated by attention being paid to +their wants. Thus in Allan Cunningham’s <i>Traditional +Tales</i>, p. 11, it is said of Ezra Peden:—“He rebuked a +venerable dame, during three successive Sundays for placing a cream bowl +and new-baked cake in the paths of the nocturnal elves, who, she imagined, +had plotted to steal her grandson from the mother’s bosom.”</p> +<p>But in the traditions of the Isle of Man we obtain the exact counterpart +of Welsh legends respecting the Fairies visiting houses to wash +themselves. I will give the <!-- page 71--><a name="page71"></a><span +class="pagenum">p. 71</span>following quotation from <i>Brand</i>, vol. +ii., p. 494, on this point:—</p> +<p>“The Manks confidently assert that the first inhabitants of their +island were Fairies, and that these little people have still their +residence among them. They call them <i>the good people</i>, and say +they live in wilds and forests, and on mountains, and shun great cities +because of the wickedness acted therein. All the houses are blessed +where they visit for they fly vice. A person would be thought +impudently profane who should suffer his family to go to bed without having +first set a tub, or pail full of clean water for the guests to bathe +themselves in, which the natives aver they constantly do, as soon as the +eyes of the family are closed, wherever they vouchsafe to come.”</p> +<p>Several instances have already been given of the intercourse of Fairies +with mortals. In some parts of Wales it is or was thought that they +were even so familiar as to borrow from men. I will give one such +tale, taken from the <i>North Wales Chronicle</i> of March 19th, 1887.</p> +<h4><i>A Fairy Borrowing a Gridiron</i>.</h4> +<p>“The following Fairy legend was told to Mr. W. W. Cobb, of Hilton +House, Atherstone, by Mrs. Williams, wife of Thomas Williams, pilot, in +whose house he lodged when staying in Anglesey:—Mary Roberts, of +Newborough, used to receive visits once a week from a little woman who used +to bring her a loaf of bread in return for the loan of her gridiron +(gradell) for baking bread. The Fairy always told her not to look +after her when she left the house, but one day she transgressed, and took a +peep as the Fairy went away. The latter went straight to the +lake—Lake Rhosddu—near the house at Newborough, and plunged +into its waters, and disappeared. This took place about a century +ago. The house where Mary Roberts lived is still standing about 100 +yards north of the lake.”</p> +<p><!-- page 72--><a name="page72"></a><span class="pagenum">p. +72</span>Compare the preceding with the following lines:—</p> +<blockquote> +<p>If ye will with Mab finde grace,<br /> +Set each platter in its place;<br /> +Rake the fire up and set<br /> +Water in ere sun be set,<br /> +Wash your pales and cleanse your dairies,<br /> +Sluts are loathsome to the Fairies;<br /> +Sweep your house; who doth not so,<br /> +Mab will pinch her by the toe.</p> +<p><i>Herrick’s Hesperides</i>, 1648. (See <i>Brand</i>, vol. ii., p. +484.)</p> +</blockquote> +<h4><i>Fairy Riches and Gifts</i>.</h4> +<p>The riches of the Fairies are often mentioned by the old people, and the +source of their wealth is variously given. An old man, who has +already been mentioned, John Williams, born about 1770, was of opinion that +the Fairies stole the money from bad rich people to give it to good poor +folk. This they were enabled to do, he stated, as they could make +themselves invisible. In a conversation which we once had on this +subject, my old friend posed me with this question, “Who do you think +robbed . . . of his money without his knowledge?” “Who do +you think took . . . money only twenty years ago?” “Why, +the Fairies,” added he, “for no one ever found out the +thief.”</p> +<p>Shakespeare, in <i>Midsummer Night’s Dream</i>, A. iii., S. 1, +gives a very different source to the Fairy riches:—</p> +<blockquote> +<p>I will give thee Fairies to attend on thee,<br /> +And they <i>shall fetch thee jewels from the deep</i>.</p> +</blockquote> +<p>Without inquiring too curiously into the source of these riches, it +shall now be shown how, and for what services, they were bestowed on +mortals. Gratitude is a noble trait in the Fairy character, and +favours received they ever repaid. But the following stories +illustrate alike their commiseration, their caprice, and their grateful +bounty.</p> +<h4><!-- page 73--><a name="page73"></a><span class="pagenum">p. +73</span><i>The Fairies Placing Money on the Ground for a Poor +Man</i>.</h4> +<p>The following tale was told me by Thomas Jones, a small mountain farmer, +who occupies land near Pont Petrual, a place between Ruthin and +Llanfihangel Glyn Myfyr. Jones informed me that he was acquainted +with all the parties mentioned in the tale. His story was as +follows:—</p> +<p>A shoemaker, whose health would not permit him to pursue his own trade, +obtained work in a tanyard at Penybont, near Corwen. The shoemaker +lived in a house called Ty’n-y-graig, belonging to Clegir isa +farm. He walked daily to his employment, a distance of several miles, +because he could not afford to pay for lodgings. One day, he noticed +a round bit of green ground, close to one of the gates on Tan-y-Coed farm, +and going up to it discovered a piece of silver lying on the sward. +Day after day, from the same spot, he picked up a silver coin. By +this means, as well as by the wage he received, he became a well-to-do +man. His wife noticed the many new coins he brought home, and +questioned him about them, but he kept the secret of their origin to +himself. At last, however, in consequence of repeated inquiries, he +told her all about the silver pieces, which daily he had picked up from the +green plot. The next day he passed the place, but there was no +silver, as in days gone by, and he never discovered another shilling, +although he looked for it every day. The poor man did not live long +after he had informed his wife whence he had obtained the bright silver +coins.</p> +<h4><i>The Fairies and their Chest of Gold</i>.</h4> +<p>The following tale I obtained from the Rev. Owen Jones, Vicar of +Pentrevoelas. The scene lies amongst the wildest mountains of +Merionethshire.</p> +<p>David, the weaver, lived in a house called Llurig, near <!-- page +74--><a name="page74"></a><span class="pagenum">p. 74</span>Cerniogau Mawr, +between Pentrevoelas and Cerrig-y-Drudion. One day David was going +over the hill to Bala. On the top of the Garn two Fairies met him, +and desired him to follow them, promising, if he would do so, that they +would show him a chest filled with gold, and furthermore, they told him +that the gold should be his. David was in want of money, and he was +therefore quite willing to follow these good natured Fairies. He +walked many miles with them across the bleak, bare mountain, and at last, +descending from the summit, they reached a deep secluded glen, lying at the +foot of the mountain, and there the Fairies exposed to his view a chest, +which had never before been seen by mortal eye, and they informed him that +it was his. David was delighted when he heard the good news, and +mentally bade farewell to weaving. He knew, though, from tradition, +that he must in some way or other, there and then, take possession of his +treasure, or it would disappear. He could not carry the chest away, +as it was too heavy, but to show his ownership thereto he thrust his +walking stick into the middle of the gold, and there it stood erect. +Then he started homewards, and often and again, as he left the glen, he +turned round to see whether the Fairies had taken his stick away, and with +it the chest; but no, there it remained. At last the ridge hid all +from view, and, instead of going on to Bala, he hastened home to tell his +good wife of his riches. Quickly did he travel to his cottage, and +when there it was not long before his wife knew all about the chest of +gold, and where it was, and how that David had taken possession of his +riches by thrusting his walking stick into the middle of the gold. It +was too late for them to set out to carry the chest home, but they arranged +to start before the sun was up the next day. David, well acquainted +with Fairy doings, cautioned his wife not to tell anyone of their good +fortune, “For, if you <!-- page 75--><a name="page75"></a><span +class="pagenum">p. 75</span>do,” said he, “we shall vex the +Fairies, and the chest, after all, will not be ours.” She +promised to obey, but alas, what woman possesses a silent tongue! No +sooner had the husband revealed the secret to his wife than she was +impatient to step to her next door neighbour’s house, just to let +them know what a great woman she had all at once become. Now, this +neighbour was a shrewd miller, called Samuel. David went out, to +attend to some little business, leaving his wife alone, and she, spying her +opportunity, rushed to the miller’s house, and told him and his wife +every whit, and how that she and David had arranged to go for the chest +next morning before the sun was up. Then she hurried home, but never +told David where she had been, nor what she had done. The good couple +sat up late that night, talking over their good fortune and planning their +future. It was consequently far after sunrise when they got up next +day, and when they reached the secluded valley, where the chest had been, +it had disappeared, and with it David’s stick. They returned +home sad and weary, but this time there was no visit made to the +miller’s house. Ere long it was quite clearly seen that Samuel +the miller had come into a fortune, and David’s wife knew that she +had done all the mischief by foolishly boasting of the Fairy gift, designed +for her husband, to her early rising and crafty neighbour, who had +forestalled David and his wife, and had himself taken possession of the +precious chest.</p> +<h4><i>The Fairy Shilling</i>.</h4> +<p>The Rev. Owen Jones, Pentrevoelas, whom I have already mentioned as +having supplied me with the Folk-lore of his parish, kindly gave me the +following tale:—</p> +<p>There was a clean, tidy, hardworking woman, who was most particular +about keeping her house in order. She had <!-- page 76--><a +name="page76"></a><span class="pagenum">p. 76</span>a place for everything, +and kept everything in its place.</p> +<p>Every night, before retiring to rest, she was in the habit of brushing +up the ashes around the fire place, and putting a few fresh peat on the +fire to keep it in all night, and she was careful to sweep the floor before +going to bed. It was a sight worth seeing to see her clean +cottage. One night the Fairies, in their rambles, came that way and +entered her house. It was just such a place as they liked. They +were delighted with the warm fire, the clean floor and hearth, and they +stayed there all night and enjoyed themselves greatly. In the +morning, on leaving, they left a bright new shilling on the hearthstone for +the woman. Night after night, they spent in this woman’s +cottage, and every morning she picked up a new shilling. This went on +for so long a time that the woman’s worldly condition was much +improved. This her neighbours with envy and surprise perceived, and +great was their talk about her. At last it was noticed that she +always paid for the things she bought with new shilling pieces, and the +neighbours could not make out where she got all these bright shillings +from. They were determined, if possible, to ascertain, and one of +their number was deputed to take upon her the work of obtaining from the +woman the history of these new shillings. She found no difficulty +whatever in doing so, for the woman, in her simplicity, informed her gossip +that every morning the coin was found on the hearthstone. Next +morning the woman, as usual, expected to find a shilling, but never +afterwards did she discover one, and the Fairies came no more to her house, +for they were offended with her for divulging the secret.</p> +<p>This tale is exactly like many others that may be heard related by old +people, in many a secluded abode, to their grandchildren.</p> +<p><!-- page 77--><a name="page77"></a><span class="pagenum">p. 77</span>A +lesson constantly inculcated by Fairy tales is this—Embrace +opportunities as they occur, or they will be lost for ever. The +following stories have reference to this belief.</p> +<h4><i>The Hidden Golden Chair</i>.</h4> +<p>It is a good many years since Mrs. Mary Jones, Corlanau, Llandinorwig, +Carnarvonshire, told me the following tale. The scene of the story is +the unenclosed mountain between Corlanau, a small farm, and the hamlet, +Rhiwlas. There is still current in those parts a tale of a hidden +golden chair, and Mrs. Jones said that it had once been seen by a young +girl, who might have taken possession of it, but unfortunately she did not +do so, and from that day to this it has not been discovered. The tale +is this:—</p> +<p>There was once a beautiful girl, the daughter of poor hardworking +parents, who held a farm on the side of the hill, and their handsome +industrious daughter took care of the sheep. At certain times of the +year she visited the sheep-walk daily, but she never went to the mountain +without her knitting needles, and when looking after the sheep she was +always knitting stockings, and she was so clever with her needles that she +could knit as she walked along. The Fairies who lived in those +mountains noticed this young woman’s good qualities. One day, +when she was far from home, watching her father’s sheep, she saw +before her a most beautiful golden chair. She went up to it and found +that it was so massive that she could not move it. She knew the +Fairy-lore of her neighbourhood, and she understood that the Fairies had, +by revealing the chair, intended it for her, but there she was on the wild +mountain, far away from home, without anyone near to assist her in carrying +it away. And often had she heard that such treasures were to be taken +possession of at once, or they would disappear for ever. She did not +know what to do, <!-- page 78--><a name="page78"></a><span +class="pagenum">p. 78</span>but all at once she thought, if she could by +attaching the yarn in her hand to the chair connect it thus with her home, +the chair would be hers for ever. Acting upon this suggestion she +forthwith tied the yarn to the foot of the chair, and commenced unrolling +the ball, walking the while homewards. But long before she could +reach her home the yarn in the ball was exhausted; she, however, tied it to +the yarn in the stocking which she had been knitting, and again started +towards her home, hoping to reach it before the yarn in the stocking would +be finished, but she was doomed to disappointment, for that gave out before +she could arrive at her father’s house. She had nothing else +with her to attach to the yarn. She, however, could now see her home, +and she began to shout, hoping to gain the ear of her parents, but no one +appeared. In her distress she fastened the end of the yarn to a large +stone, and ran home as fast as she could. She told her parents what +she had done, and all three proceeded immediately towards the stone to +which the yarn had been tied, but they failed to discover it. The +yarn, too, had disappeared. They continued a futile search for the +golden chair until driven away by the approaching night. The next day +they renewed their search, but all in vain, for the girl was unable to find +the spot where she had first seen the golden chair. It was believed +by everybody that the Fairies had not only removed the golden chair, but +also the yarn and stone to which the yarn had been attached, but people +thought that if the yarn had been long enough to reach from the chair to +the girl’s home then the golden chair would have been hers for +ever.</p> +<p>Such is the tale. People believe the golden chair is still hidden +away in the mountain, and that some day or other it will be given to those +for whom it is intended. But it is, they say, no use anyone looking +for it, as it is not to be got <!-- page 79--><a name="page79"></a><span +class="pagenum">p. 79</span>by searching, but it will be revealed, as if by +accident, to those fated to possess it.</p> +<h4><i>Fairy treasures seen by a Man near Ogwen Lake</i>.</h4> +<p>Another tale, similar to the preceding one, is told by my friend, Mr. +Hugh Derfel Hughes, in his Hynafiaethau Llandegai a Llanllechid, pp. 35, +36. The following is a translation of Mr. Hughes’s +story:—</p> +<p>It is said that a servant man penetrated into the recesses of the +mountains in the neighbourhood of Ogwen Lake, and that he there discovered +a cave within which there was a large quantity of brazen vessels of every +shape and description. In the joy of his heart at his good fortune, +he seized one of the vessels, with the intention of carrying it away with +him, as an earnest that the rest likewise were his. But, alas, it was +too heavy for any man to move. Therefore, with the intention of +returning the following morning to the cave with a friend to assist him in +carrying the vessels away, he closed its month with stones, and thus he +securely hid from view the entrance to the cave. When he had done +this it flashed upon his mind that he had heard of people who had +accidentally come across caves, just as he had, but that they, poor things, +had afterwards lost all traces of them. And lest a similar misfortune +should befall him, he determined to place a mark on the mouth of the cave, +which would enable him to come upon it again, and also he bethought himself +that it would be necessary, for further security, to indicate by some marks +the way from his house to the cave. He had however nothing at hand to +enable him to carry out this latter design, but his walking stick. +This he began to chip with his knife, and he placed the chips at certain +distances all along the way homewards. In this way he cut up his +staff, and he was satisfied with what he had done, for he hoped to find the +cave by means of <!-- page 80--><a name="page80"></a><span +class="pagenum">p. 80</span>the chips. Early the next morning he and +a friend started for the mountain in the fond hope of securing the +treasures, but when they arrived at the spot where the chip-marked pathway +ought to begin, they failed to discover a single chip, because, as it was +reported—“They had been gathered up by the +Fairies.” And thus this vision was in vain.</p> +<p>The author adds to the tale these words:—“But, reader, +things are not always to be so. There is a tradition in the Nant, +that a Gwyddel is to have these treasures and this is how it will come to +pass. A Gwyddel Shepherd will come to live in the neighbourhood, and +on one of his journeys to the mountain to shepherd his sheep, when fate +shall see fit to bring it about, there will run before him into the cave a +black sheep with a speckled head, and the Gwyddel shepherd will follow it +into the cave to catch it, and on entering, to his great astonishment, he +will discover the treasures and take possession of them. And in this +way it will come to pass, in some future age, that the property of the +Gwyddelod will return to them.”</p> +<h4><i>The Fairies giving Money to a Man for joining them in their +Dance</i>.</h4> +<p>The following story came to me through the Rev. Owen Jones, Vicar of +Pentrevoelas. The occurrence is said to have taken place near +Pentrevoelas. The following are the particulars:—</p> +<p>Tomas Moris, Ty’n-y-Pant, returning home one delightful summer +night from Llanrwst fair, came suddenly upon a company of Fairies dancing +in a ring. In the centre of the circle were a number of speckled +dogs, small in size, and they too were dancing with all their might. +After the dance came to an end, the Fairies persuaded Tomas to accompany +them to Hafod Bryn Mullt, and there the dance <!-- page 81--><a +name="page81"></a><span class="pagenum">p. 81</span>was resumed, and did +not terminate until the break of day. Ere the Fairies departed they +requested their visitor to join them the following night at the same place, +and they promised, if he would do so, to enrich him with gifts of money, +but they made him promise that he would not reveal to any one the place +where they held their revels. This Tomas did, and night after night +was spent pleasantly by him in the company of his merry newly-made +friends. True to their word, he nightly parted company with them, +laden with money, and thus he had no need to spend his days as heretofore, +in manual labour. This went on as long as Tomas Moris kept his word, +but alas, one day, he divulged to a neighbour the secret of his +riches. That night, as usual, he went to Hafod Bryn Mullt, but his +generous friends were not there, and he noticed that in the place where +they were wont to dance there was nothing but cockle shells.</p> +<p>In certain parts of Wales it was believed that Fairy money, on close +inspection, would be found to be cockle shells. Mrs. Hugh Jones, +Corlanau, who has already been mentioned, told the writer that a man found +a crock filled, as he thought when he first saw it, with gold, but on +taking it home he discovered that he had carried home from the mountain +nothing but cockle shells. This Mrs. Jones told me was Fairy +money.</p> +<h4><i>The Fairies rewarding a Woman for taking care of their Dog</i>.</h4> +<p>Mention has already been made of Fairy Dogs. It would appear that +now and again these dogs, just like any other dogs, strayed from home; but +the Fairies were fond of their pets, and when lost, sought for them, and +rewarded those mortals who had shown kindness to the animals. For the +following tale I am indebted to the Rev. Owen Jones.</p> +<p><!-- page 82--><a name="page82"></a><span class="pagenum">p. +82</span>One day when going home from Pentrevoelas Church, the wife of +Hafod y Gareg found on the ground in an exhausted state a Fairy dog. +She took it up tenderly, and carried it home in her apron. She showed +this kindness to the poor little thing from fear, for she remembered what +had happened to the wife of Bryn Heilyn, who had found one of the Fairy +dogs, but had behaved cruelly towards it, and consequently had fallen down +dead. The wife of Hafod y Gareg therefore made a nice soft bed for +the Fairy dog in the pantry, and placed over it a brass pot. In the +night succeeding the day that she had found the dog, a company of Fairies +came to Hafod y Gareg to make inquiries after it. The woman told them +that it was safe and sound, and that they were welcome to take it away with +them. She willingly gave it up to its masters. Her conduct +pleased the Fairies greatly, and so, before departing with the dog, they +asked her which she would prefer, a clean or a dirty cow? Her answer +was, “A dirty one.” And so it came to pass that from that +time forward to the end of her life, her cows gave more milk than the very +best cows in the very best farms in her neighbourhood. In this way +was she rewarded for her kindness to the dog, by the Fairies.</p> +<h3>FAIRY MONEY TURNED TO DROSS.</h3> +<p>Fairies’ treasure was of uncertain value, and depended for its +very existence on Fairy intentions. Often and again, when they had +lavishly bestowed money on this or that person, it was discovered to be +only leaves or some equally worthless substance; but people said that the +recipients of the money richly deserved the deception that had been played +upon them by the Fairies.</p> +<p>In this chapter a few tales shall be given of this trait of Fairy +mythology.</p> +<h4><!-- page 83--><a name="page83"></a><span class="pagenum">p. +83</span>1. <i>A Cruel Man and a Fairy Dog</i>.</h4> +<p>The person from whom the following tale was derived was David Roberts, +Tycerrig, Clocaenog, near Ruthin.</p> +<p>A Fairy dog lost its master and wandered about here and there seeking +him. A farmer saw the dog, and took it home with him, but he behaved +very unkindly towards the wee thing, and gave it little to eat, and shouted +at it, and altogether he showed a hard heart. One evening a little +old man called at this farmer’s house, and inquired if any stray dog +was there. He gave a few particulars respecting the dog, and +mentioned the day that it had been lost. The farmer answered in the +affirmative, and the stranger said that the dog was his, and asked the +farmer to give it up to him. This the farmer willingly did, for he +placed no value on the dog. The little man was very glad to get +possession of his lost dog, and on departing he placed a well filled purse +in the farmer’s hand. Some time afterwards the farmer looked +into the purse, intending to take a coin out of it, when to his surprise +and annoyance he found therein nothing but leaves.</p> +<p>Roberts told the writer that the farmer got what he deserved, for he had +been very cruel to the wee dog.</p> +<p>Another tale much like the preceding one, I have heard, but I have +forgotten the source of the information. A person discovered a lost +Fairy dog wandering about, and took it home, but he did not nurse the +half-starved animal, nor did he nourish it. After a while some of the +Fairy folk called on this person to inquire after their lost dog, and he +gave it to them. They rewarded this man for his kindness with a pot +filled with money and then departed. On further inspection, the money +was found to be cockle shells.</p> +<p>Such lessons as these taught by the Fairies were not without their +effect on people who lived in days gone by.</p> +<h4><!-- page 84--><a name="page84"></a><span class="pagenum">p. +84</span>2. <i>Dick the Fiddler and the Fairy Crown-Piece</i>.</h4> +<p>For the following story I am indebted to my friend, Mr Hamer, who +records it in his “Parochial account of Llanidloes,” published +in the <i>Montgomeryshire Collections</i>, vol. x., pp. 252-3-4. Mr +Hamer states that the tale was related to him by Mr. Nicholas Bennett, +Glanrafon, Trefeglwys.</p> +<p>“Dick the Fiddler was in the habit of going about the country to +play at merry-makings, fairs, etc. This worthy, after a week’s +<i>fuddle</i> at Darowen, wending his way homeward, had to walk down +‘Fairy Green Lane,’ just above the farmstead of Cefn Cloddiau, +and to banish fear, which he felt was gradually obtaining the mastery over +him, instead of whistling, drew out from the skirt pocket of his +long-tailed great coat his favourite instrument. After tuning it, be +commenced elbowing his way through his favourite air, <i>Aden Ddu’r +Fran</i> (the Crow’s Black Wing). When he passed over the green +sward where the <i>Tylwyth Têg</i>, or Fairies, held their merry +meetings, he heard something rattle in his fiddle, and this something +continued rattling and tinkling until he reached Llwybr Scriw Riw, his +home, almost out of his senses at the fright caused by that everlasting +‘tink, rink, jink,’ which was ever sounding in his ears. +Having entered the cottage he soon heard music of a different kind, in the +harsh angry voice of his better half, who justly incensed at his absence, +began lecturing him in a style, which, unfortunately, Dick, from habit, +could not wholly appreciate. He was called a worthless fool, a +regular drunkard and idler. ‘How is it possible for me to beg +enough for myself and half a house-full of children nearly naked, while you +go about the country and bring me nothing home.’ ‘Hush, +hush, my good woman,’ said Dick, ‘see what’s in the +blessed old fiddle.’ She obeyed, shook it, and out tumbled, to +their great surprise, a five-shilling piece. The wife looked <!-- +page 85--><a name="page85"></a><span class="pagenum">p. 85</span>up into +the husband’s face, saw that it was ‘as pale as a sheet’ +with fright: and also noting that he had such an unusually large sum in his +possession, she came to the conclusion that he could not live long, and +accordingly changed her style saying, ‘Good man go to Llanidloes +to-morrow, it is market-day and buy some shirting for yourself, for it may +never be your good fortune to have such a sum of money again.’ +The following day, according to his wife’s wishes, Dick wended his +way to Llanidloes, musing, as he went along, upon his extraordinary luck, +and unable to account for it. Arrived in the town, he entered Richard +Evans’s shop, and called for shirting linen to the value of five +shillings, for which he gave the shopkeeper the crown piece taken out of +the fiddle. Mr. Evans placed it in the till, and our worthy Dick +betook himself to Betty Brunt’s public-house (now known as the +Unicorn) in high glee with the capital piece of linen in the skirt pocket +of his long-tailed top coat. He had not, however, been long seated +before Mr. Evans came in, and made sharp enquiries as to how and where he +obtained possession of the crown piece with which he had paid for the +linen. Dick assumed a solemn look, and then briefly related where and +how he had received the coin. ‘Say you so,’ said Evans, +‘I thought as much, for when I looked into the till, shortly after +you left the shop, to my great surprise it was changed into a heap of musty +horse dung.’”</p> +<h3>FAIRIES WORKING FOR MEN.</h3> +<p>It was once thought that kind Fairies took compassion on good folk, who +were unable to accomplish in due time their undertakings, and finished in +the night these works for them; and it was always observed that the Fairy +workman excelled as a tradesman the mortal whom he assisted. Many an +industrious shoemaker, it is said, has ere this <!-- page 86--><a +name="page86"></a><span class="pagenum">p. 86</span>found in the morning +that the Fairies had finished in the night the pair of shoes which he had +only commenced the evening before. Farmers too, who had in part +ploughed a field, have in the morning been surprised to find it +finished. These kind offices, it was firmly believed, were +accomplished by Fairy friends.</p> +<p>Milton in <i>L’Allegro</i> alludes to this belief in the following +lines:—</p> +<blockquote> +<p>Tells how the drudging Goblin swet,<br /> +To earn his cream-bowl duly set,<br /> +When in one night, ere glimpse of morn,<br /> +His shadowy flail hath thresh’d the corn,<br /> +That ten day-labourers could not end.</p> +<p>MILTON, <i>L’Allegro</i>, lines 105-9.</p> +</blockquote> +<p>In Scotland the sprite, or Fairy, called Browny, haunted family abodes, +and did all manner of work in the night for those who treated him +kindly. In England, Robin Goodfellow was supposed to perform like +functions. Thus sings Robin:—</p> +<blockquote> +<p>Yet now and then, the maids to please,<br /> + At midnight I card up their wooll;<br /> +And while they sleepe, and take their ease,<br /> + With wheel to threads their flax I pull.<br /> + I grind at mill<br /> + Their malt up still;<br /> + I dress their hemp, I spin their tow.<br /> + If any ’wake.<br /> + And would me take,<br /> + I wend me, laughing, ho, ho, ho!</p> +<p><i>Percy’s Reliques</i>, vol. iii., p. 169.</p> +</blockquote> +<p>Welsh Fairies are not described as ordinarily inclined to lessen +men’s labours by themselves undertaking them; but there are a few +tales current of their having assisted worthy persons in their manual +works. Professor Rhys records one of these stories in <i>Y +Cymmrodor</i>, vol. iv. 210. He writes thus:—</p> +<p><!-- page 87--><a name="page87"></a><span class="pagenum">p. +87</span>“One day Guto, the Farmer of Corwrion, complained to his +wife that he was in need of men to mow his hay, and she answered, +‘Why fret about it? look yonder! there you have a field full of them +at it, and stripped to their shirt sleeves.’ When he went to +the spot the sham workmen of the Fairy family had disappeared. This +same Guto, or somebody else, happened another time to be ploughing, when he +heard some person he could not see calling out to him, ‘I have got +the <i>bins</i> (that is the <i>vice</i>) of my plough broken.’ +‘Bring it to me,’ said the driver of Guto’s team, +‘that I may mend it.’ When they brought the furrow to an +end, there they found the broken vice, and a barrel of beer placed near +it. One of the men sat down and mended it. Then they made +another furrow, and when they returned to the spot they found there a +two-eared dish, filled to the brim with <i>bara a chwrw</i>, or bread and +beer.”</p> +<h3>FAIRY DANCES.</h3> +<p>The one occupation of the Fairy folk celebrated in song and prose was +dancing. Their green rings, circular or ovoidal in form, abounded in +all parts of the country, and it was in these circles they were said to +dance through the livelong night. In “<i>Cân y Tylwyth +Têg</i>,” or the Fairies’ Song, thus they +chant:—</p> +<blockquote> +<p>O’r glaswellt glen a’r rhedyn mân,<br /> + Gyfeillion dyddan, dewch,<br /> +E ddarfu’r nawn—mae’r lloer yu llawn,<br /> + Y nos yn gyflawn gewch;<br /> +O’r chwarau sydd ar dwyn y dydd,<br /> + I’r Dolydd awn ar daith.<br /> +Nyni sydd lon, ni chaiff gerbron,<br /> + Farwolion ran o’n gwaith.</p> +<p><i>Yr Hynafion Cymraeg</i>, p. 153.</p> +<p>From grasses bright, and bracken light,<br /> + Come, sweet companions, come,<br /> +<!-- page 88--><a name="page88"></a><span class="pagenum">p. 88</span>The +full moon shines, the sun declines,<br /> + We’ll spend the night in fun;<br /> +With playful mirth, we’ll trip the earth,<br /> + To meadows green let’s go,<br /> +We’re full of joy, without alloy,<br /> + Which mortals may not know.</p> +</blockquote> +<p>The spots where the Fairies held their nightly revels were preserved +from intrusion by traditional superstitions. The farmer dared not +plough the land where Fairy circles were, lest misfortune should overtake +him. Thus were these mythical beings left in undisturbed possession +of many fertile plots of ground, and here they were believed to dance +merrily through many a summer night.</p> +<blockquote> +<p>Canu, canu, drwy y nos,<br /> +Dawnsio, dawnsio, ar waen y rhos,<br /> +Yn ngoleuni’r lleuad dlos;<br /> + Hapus ydym ni!</p> +<p>Pawb o honom sydd yn llon,<br /> +Heb un gofid dan ei fron:<br /> +Canu, dawnsio, ar y ton—<br /> + Dedwydd ydym ni!</p> +<p>Singing, singing, through the night,<br /> +Dancing, dancing, with our might,<br /> +Where the moon the moor doth light:<br /> + Happy ever we!</p> +<p>One and all of merry mien,<br /> +Without sorrow are we seen,<br /> +Singing, dancing on the green:<br /> + Gladsome ever we!</p> +<p><i>Professor Rhys’s Fairy Tales</i>.</p> +</blockquote> +<p>These words correctly describe the popular opinion of Fairy dance and +song, an opinion which reached the early part of the present century.</p> +<p>Since so much has reached our days of Fairy song and dance, it is not +surprising that we are told that the beautiful Welsh melody, <i>Toriad y +Dydd</i>, or the Dawn of Day, is the <!-- page 89--><a +name="page89"></a><span class="pagenum">p. 89</span>work of a Fairy +minstrel, and that this song was chanted by the Fairy company just as the +pale light in the east announced the approach of returning day.</p> +<p>Chaucer (1340 c. to 1400 c.), alluding to the Fairies and their dances, +in his ‘Wife of Bath’s Tale,’ writes:—</p> +<blockquote> +<p>In olde dayes of King Artour,<br /> +Of which the Bretons speken gret honour,<br /> +All was this lond ful-filled of Faerie;<br /> +The elf-quene with hire joly compagnie<br /> +Danced ful oft in many a grene mede.<br /> +This was the old opinion as I rede;<br /> +I speke of many hundred yeres ago;<br /> +But now can no man see non elves mo.</p> +<p>Tyrwhitt’s Chaucer i., p. 256.</p> +</blockquote> +<p>In the days of the Father of English poets, the elves had disappeared, +and he speaks of “many hundred yeres ago,” when he says that +the Fairy Queen and her jolly company danced full often in many a green +meadow.</p> +<p>Number 419 of the Spectator, published July 1st, 1712, states that +formerly “every large common had a circle of Fairies belonging to +it.” Here again the past is spoken of, but in Wales it would +seem that up to quite modern days some one, or other, was said to have seen +the Fairies at their dance, or had heard of some one who had witnessed +their gambols. Robert Roberts, Tycerrig, Clocaenog, enumerated +several places, such as Nantddu, Clocaenog, Craig-fron-Bannog, on Mynydd +Hiraethog, and Fron-y-Go, Llanfwrog, where the Fairies used to hold their +revels, and other places, such as Moel Fammau, have been mentioned as being +Fairy dancing ground. Many an aged person in Wales will give the name +of spots dedicated to Fairy sports. Information of this kind is +interesting, for it shows how long lived traditions are, and in a manner, +places associated with the Fair Tribe bring these mysterious beings right +to our doors.</p> +<p><!-- page 90--><a name="page90"></a><span class="pagenum">p. 90</span>I +will now relate a few tales of mortals witnessing or joining in Fairy +dances.</p> +<p>The first was related to me by David Roberts. The scene of the +dance was the hill side by Pont Petrual between Ruthin and +Cerrig-y-Drudion.</p> +<h4>1. <i>A Man who found himself on a Heap of Ferns after joining in +a Fairy Dance</i>.</h4> +<p>A man who went to witness a Fairy dance was invited to join them. +He did so, and all night long he greatly enjoyed himself. At the +break of day the company broke up, and the Fairies took their companion +with them. The man found himself in a beautiful hall with everything +he could desire at his command, and here he pleasantly passed the time ere +he retired to rest. In the morning when he awoke, instead of finding +himself on a couch in Fairy Hall, be found himself lying on a heap of fern +on the wild mountain side.</p> +<p>Although somewhat unfortunate, this man fared better than most men who +joined the Fairy dances.</p> +<h4>2. <i>The Fairies threw dust into a Man’s Eyes who Saw them +Dance</i>.</h4> +<p>This tale is taken from <i>Cymru Fu</i>, p. 176, and is from the pen of +<i>Glasynys</i>. I give it in English.</p> +<p>William Ellis, of Cilwern, was once fishing in Llyn Cwm Silin on a dark +cloudy day, when he observed close by, in the rushes, a great number of +men, or beings in the form of men, about a foot high, jumping and +singing.</p> +<p>He watched them for hours, and he never heard in all his life such +singing. But William went too near them, and they threw some kind of +dust into his eyes, and whilst he was rubbing his eyes, the little family +disappeared and fled somewhere out of sight and never afterwards was Ellis +able to get a sight of them.</p> +<p><!-- page 91--><a name="page91"></a><span class="pagenum">p. +91</span>The next tale <i>Glasynys</i> shall relate in his own words. +It appears in <i>Cymru Fu</i> immediately after the one just related.</p> +<h4>3. <i>A Man Dancing with the Fairies for Three Days</i>.</h4> +<p>“Y mae chwedl go debyg am le o’r enw Llyn-y-Ffynonau. +Yr oedd yno rasio a dawnsio, a thelynio a ffidlo enbydus, a gwas o Gelli +Ffrydau a’i ddau gi yn eu canol yn neidio ac yn prancio mor sionc +â neb. Buont wrthi hi felly am dridiau a theirnos, yn +ddi-dor-derfyn; ac oni bai bod ryw wr cyfarwydd yn byw heb fod yn neppell, +ac i hwnw gael gwybod pa sut yr oedd pethau yn myned yn mlaen, y +mae’n ddiddadl y buasai i’r creadur gwirion ddawnsio ’i +hun i farwolaeth. Ond gwaredwyd of y tro hwn.” This in +English is as follows:—</p> +<p>“There is a tale somewhat like the preceding one told in +connection with a place called Llyn-y-Ffynonau. There was there +racing and dancing, and harping and furious fiddling, and the servant man +of Gelli Ffrydau with his two dogs in their midst jumping and dancing like +mad. There they were for three days and three nights without a break +dancing as if for very life, and were it not that there lived near by a +conjuror, who knew how things were going on, without a doubt the poor +creature would have danced himself to death. But he was spared this +time.”</p> +<p>The next tale I received from Mr. David Lloyd, schoolmaster, +Llanfihangel-Glyn-Myfyr, and he heard it in that parish.</p> +<h4>4. <i>A Harper and the Fairies</i>.</h4> +<p>There once lived in a remote part of Denbighshire, called Hafod Elwy, an +old harper, named Shon Robert, who used to be invited to parties to play +for the dancers, or to accompany the singers. One evening he went to +Llechwedd Llyfn, in the neighbourhood of Cefn Brith, to hold a merry +meeting, <!-- page 92--><a name="page92"></a><span class="pagenum">p. +92</span>and it was late before the lads and lasses separated. At +last the harper wended his way homeward. His path was over the bare +mountain. As he came near a lake called Llyndau-ychain, he saw on its +verge a grand palace, vividly illuminated. He was greatly surprised +at the sight, for he had never seen such a building there before. He, +however, proceeded on his way, and when he came in front of this beautiful +palace he was hailed by a footman, and invited to enter. He accepted +the invitation, and was ushered into a magnificent room, where a grand ball +was being held. The guests surrounded the harper and became very +friendly, and, to his wonder, addressed him by name. This hall was +magnificently furnished. The furniture was of the most costly +materials, many things were made of solid gold. A waiter handed him a +golden cup filled with sparkling wine, which the harper gladly +quaffed. He was then asked to play for the company, and this he did +to the manifest satisfaction of the guests. By and by one of the +company took Shon Robert’s hat round and collected money for the +harper’s benefit, and brought it back to him filled with silver and +gold. The feast was carried on with great pomp and merriment until +near the dawn of day, when, one by one, the guests disappeared, and at last +Shon was left alone. Perceiving a magnificent couch near, he laid +himself thereon, and was soon fast asleep. He did not awake until +mid-day, and then, to his surprise, he found himself lying on a heap of +heather, the grand palace had vanished away, and the gold and silver, which +he had transferred from his hat the night before into his bag, was changed +to withered leaves.</p> +<p>The following tale told me by the Rev. R. Jones shows that those who +witness a Fairy dance know not how time passes.</p> +<h4><!-- page 93--><a name="page93"></a><span class="pagenum">p. +93</span>5. <i>A Three Hours Fairy Dance seeming as a Few +Minutes</i>.</h4> +<p>The Rev. R. Jones’s mother, when a young unmarried woman, started +one evening from a house called Tyddyn Heilyn, Penrhyndeudraeth, to her +home, Penrhyn isaf, accompanied by their servant man, David Williams, +called on account of his great strength and stature, Dafydd Fawr, Big +David. David was carrying home on his back a flitch of bacon. +The night was dark, but calm. Williams walked somewhat in the rear of +his young mistress, and she, thinking he was following, went straight +home. But three hours passed before David appeared with the pork on +his back.</p> +<p>He was interrogated as to the cause of his delay, and in answer said he +had only been about three minutes after his young mistress. He was +told that she had arrived three hours before him, but this David would not +believe. At length, however, he was convinced that he was wrong in +his time, and then he proceeded to account for his lagging behind as +follows:—</p> +<p>He observed, he said, a brilliant meteor passing through the air, which +was followed by a ring or hoop of fire, and within this hoop stood a man +and woman of small size, handsomely dressed. With one arm they +embraced each other, and with the other they took hold of the hoop, and +their feet rested on the concave surface of the ring. When the hoop +reached the earth these two beings jumped out of it, and immediately +proceeded to make a circle on the ground. As soon as this was done, a +large number of men and women instantly appeared, and to the sweetest music +that ear ever heard commenced dancing round and round the circle. The +sight was so entrancing that the man stayed, as he thought, a few minutes +to witness the scene. The ground all around was lit up by a kind of +subdued light, <!-- page 94--><a name="page94"></a><span class="pagenum">p. +94</span>and he observed every movement of these beings. By and by +the meteor which had at first attracted his attention appeared again, and +then the fiery hoop came to view, and when it reached the spot where the +dancing was, the lady and gentleman who had arrived in it jumped into the +hoop, and disappeared in the same manner in which they had reached the +place. Immediately after their departure the Fairies vanished from +sight, and the man found himself alone and in darkness, and then he +proceeded homewards. In this way he accounted for his delay on the +way.</p> +<p>In Mr. Sikes’s <i>British Goblins</i>, pp. 79-81, is a graphic +account of a mad dance which Tudur ap Einion Gloff had with the Fairies, or +Goblins, at a place called Nant-yr-Ellyllon, a hollow half way up the hill +to Castell Dinas Bran, in the neighbourhood of Llangollen. All night, +and into the next day, Tudur danced frantically in the Nant, but he was +rescued by his master, who understood how to break the spell, and release +his servant from the hold the Goblins had over him! This he did by +pronouncing certain pious words, and Tudur returned home with his +master.</p> +<p>Mr. Evan Davies, carpenter, Brynllan, Efenechtyd, who is between seventy +and eighty years old, informed the writer that his friend John Morris told +him that he had seen a company of Fairies dancing, and that they were the +handsomest men and women that he had ever seen. It was night and +dark, but the place on which the dance took place was strangely +illuminated, so that every movement of the singular beings could be +observed, but when the Fairies disappeared it became suddenly quite +dark.</p> +<p>Although from the tales already given it would appear that the Fairies +held revelry irrespective of set times of meeting, still it was thought +that they had special days for their great banquets, and the eve of the +first of May, old <!-- page 95--><a name="page95"></a><span +class="pagenum">p. 95</span>style, was one of these days, and another was +<i>Nos Wyl Ifan</i>, St. John’s Eve, or the evening of June 23rd.</p> +<p>Thus sings <i>Glasynys</i>, in <i>Y Brython</i>, vol. iii. p. +270:—</p> +<blockquote> +<p><i>Nos Wyl Ifan</i>.</p> +<p><i>Tylwyth Têg</i> yn lluoedd llawen,<br /> +O dan nodded tawel Dwynwen,<br /> +Welir yn y cêl encilion,<br /> +Yn perori mwyn alawon,<br /> +Ac yn taenu hyd y twyni,<br /> +Ac ar leiniau’r deiliog lwyni,<br /> +<i>Hud a Lledrith</i> ar y glesni,<br /> +Ac yn sibrwd dwyfol desni!</p> +</blockquote> +<p>I am indebted to my friend Mr Richard Williams, F.R.H.S., Newtown, +Montgomeryshire, for the following translation of the preceding Welsh +lines:—</p> +<blockquote> +<p>The Fairy Tribe in merry crowds,<br /> +Under Dwynwen’s calm protection,<br /> +Are seen in shady retreats<br /> +Chanting sweet melodies,<br /> +And spreading over the bushes<br /> +And the leafy groves<br /> +Illusion and phantasy on all that is green,<br /> +And whispering their mystic lore.</p> +</blockquote> +<p>May-day dances and revelling have reached our days, and probably they +have, like the Midsummer Eve’s festivities, their origin in the far +off times when the Fairy Tribe inhabited Britain and other countries, and +to us have they bequeathed these Festivals, as well as that which ushers in +winter, and is called in Wales, <i>Nos glan gaua</i>, or All Hallow +Eve. If so, they have left us a legacy for which we thank them, and +they have also given us a proof of their intelligence and love of +nature.</p> +<p>But I will now briefly refer to Fairy doings on <i>Nos Wyl Ifan</i> as +recorded by England’s greatest poet, and, further on, I shall have +more to say of this night.</p> +<p><!-- page 96--><a name="page96"></a><span class="pagenum">p. +96</span>Shakespeare introduces into his <i>Midsummer Night’s +Dream</i> the prevailing opinions respecting Fairies in England, but they +are almost identical with those entertained by the people of Wales; so much +so are they British in character, that it is no great stretch of the +imagination to suppose that he must have derived much of his information +from an inhabitant of Wales. However, in one particular, the +poet’s description of the Fairies differs from the more early opinion +of them in Wales. Shakespeare’s Fairies are, to a degree, +diminutive; they are not so small in Wales. But as to their habits in +both countries they had much in common. I will briefly allude to +similarities between English and Welsh Fairies, confining my remarks to +Fairy music and dancing.</p> +<p>To begin, both danced in rings. A Fairy says to Puck:—</p> +<blockquote> +<p>And I serve the Fairy Queen<br /> +To dew her orbs upon the green.</p> +<p><i>Midsummer Night’s Dream</i>, Act II., S I.</p> +</blockquote> +<p>And allusion is made in the same play to these circles in these +words:—</p> +<blockquote> +<p>If you will patiently dance in our round<br /> +And see our moonlight revels, go with us.</p> +<p>Act II., S. I.</p> +</blockquote> +<p>Then again Welsh and English Fairies frequented like spots to hold their +revels on. I quote from the same play:—</p> +<blockquote> +<p>And now they never meet in grove or green,<br /> +By fountain clear, or spangled starlight sheen.</p> +<p>Act II., S. I.</p> +</blockquote> +<p>And again:—</p> +<blockquote> +<p>And never since the middle summer’s spring<br /> +Met we on hill, in dale, forest, or mead<br /> +By paved fountain or by rushy brook<br /> +Or by the beached margent of the sea,<br /> +To dance our ringlets to the whistling wind.</p> +<p>Act II., S. I</p> +</blockquote> +<p><!-- page 97--><a name="page97"></a><span class="pagenum">p. +97</span>And further the Fairies in both countries meet at night, and hold +their Balls throughout the hours of darkness, and separate in early +morn. Thus Puck addressing Oberon:—</p> +<blockquote> +<p>Fairy King, attend and hark;<br /> +I do hear the morning lark.</p> +<p>Act IV., S. I.</p> +<p>Now until the break of day<br /> +Through this house each Fairy stray<br /> +. . . . . .<br /> +. . . . . .<br /> +Trip away, make no stay,<br /> +Meet we all at break of day.</p> +<p>Act V., S. I.</p> +</blockquote> +<p>In the Welsh tales given of Fairy dances the music is always spoken of +as most entrancing, and Shakespeare in felicitous terms gives utterance to +the same thought—</p> +<blockquote> +<p>Music, lo! music, such as charmeth sleep.</p> +</blockquote> +<p>I am indebted to the courtesy of the Rev. R. O. Williams, M.A., Vicar of +Holywell, for the following singular testimony to Fairy dancing. The +writer was the Rev. Dr. Edward Williams, at one time of Oswestry, and +afterwards Principal of the Independent Academy at Rotherham in Yorkshire, +who was born at Glan Clwyd, Bodfari, Nov. 14th, 1750, and died March 9, +1813. The extract is to be seen in the autobiography of Dr. Williams, +which has been published, but the quotation now given is copied from the +doctor’s own handwriting, which now lies before me.</p> +<p>It may be stated that Mr. Wirt Sikes, in his <i>British Goblins</i>, +refers to the Dwarfs of Cae Caled, Bodfari, as Knockers, but he was not +justified, as will be seen from the extract, in thus describing them. +For the sake of reference the incident shall be called—The Elf +Dancers of Cae Caled.</p> +<h4><!-- page 98--><a name="page98"></a><span class="pagenum">p. +98</span><i>The Elf Dancers of Cae Caled</i>.</h4> +<p>Dr. Edward Williams, under the year 1757, writes as follows:—</p> +<p>“I am now going to relate a circumstance in this young period of +my life which probably will excite an alternate smile and thoughtful +reflection, as it has often done in myself, however singular the fact and +strong the evidence of its authenticity, and, though I have often in mature +age called to my mind the principles of religion and philosophy to account +for it, I am forced to class it among my <i>unknowables</i>. And yet +I may say that not only the fact itself, but also the consideration of its +being to my own mind inexplicable, has afforded some useful reflections, +with which this relation need not be accompanied.</p> +<p>“On a fine summer day (about midsummer) between the hours of 12 at +noon and one, my eldest sister and myself, our next neighbour’s +children Barbara and Ann Evans, both older than myself, were in a field +called Cae Caled near their house, all innocently engaged at play by a +hedge under a tree, and not far from the stile next to that house, when one +of us observed on the middle of the field a company of—what shall I +call them?—<i>Beings</i>, neither men, women, nor children, dancing +with great briskness. They were full in view less than a hundred +yards from us, consisting of about seven or eight couples: we could not +well reckon them, owing to the briskness of their motions and the +consternation with which we were struck at a sight so unusual. They +were all clothed in red, a dress not unlike a military uniform, without +hats, but their heads tied with handkerchiefs of a reddish colour, sprigged +or spotted with yellow, all uniform in this as in habit, all tied behind +with the corners hanging down their backs, and white handkerchiefs in their +hands held loose by the corners. They <!-- page 99--><a +name="page99"></a><span class="pagenum">p. 99</span>appeared of a size +somewhat less than our own, but more like dwarfs than children. On +the first discovery we began, with no small dread, to question one another +as to what they could be, as there were no soldiers in the country, nor was +it the time for May dancers, and as they differed much from all the human +beings we had ever seen. Thus alarmed we dropped our play, left our +station, and made for the stile. Still keeping our eyes upon them we +observed one of their company starting from the rest and making towards us +with a running pace. I being the youngest was the last at the stile, +and, though struck with an inexpressible panic, saw the <i>grim elf</i> +just at my heels, having a full and clear, though terrific view of him, +with his ancient, swarthy, and grim complexion. I screamed out +exceedingly; my sister also and our companions set up a roar, and the +former dragged me with violence over the stile on which, at the instant I +was disengaged from it, this warlike Lilliputian leaned and stretched +himself after me, but came not over. With palpitating hearts and loud +cries we ran towards the house, alarmed the family, and told them our +trouble. The men instantly left their dinner, with whom still +trembling we went to the place, and made the most solicitous and diligent +enquiry in all the neighbourhood, both at that time and after, but never +found the least vestige of any circumstance that could contribute to a +solution of this remarkable phenomenon. Were any disposed to question +the sufficiency of this quadruple evidence, the fact having been uniformly +and often attested by each of the parties and various and separate +examinations, and call it a childish deception, it would do them no harm to +admit that, comparing themselves with the scale of universal existence, +beings with which they certainly and others with whom it is possible they +may be surrounded every moment, they are <!-- page 100--><a +name="page100"></a><span class="pagenum">p. 100</span>but children of a +larger size. I know but few less credulous than the relator, but he +is no Sadducee. ‘He who hath delivered will yet +deliver.’”</p> +<p>My friend, Mr. R. Prys Jones, B.A., kindly informs me that he has +several intelligent boys in his school, the Boys’ Board School, +Denbigh, from Bodfari, and to them he read the preceding story, but not one +of them had ever heard of it. It is singular that the story should +have died so soon in the neighbourhood that gave it birth.</p> +<h3>FAIRY TRICKS WITH MORTALS.</h3> +<p>It was formerly believed in Wales that the Fairies, for a little fun, +sportively carried men in mid air from place to place, and, having conveyed +them to a strange neighbourhood, left them to return to their homes as best +they could. Benighted travellers were ever fearful of encountering a +throng of Fairies lest they should by them be seized, and carried to a +strange part of the country.</p> +<p>Allusion is made to this freak of the Fairies in the +<i>Cambro-Briton</i>, vol. i., p. 348:—</p> +<p>“And it seems that there was some reason to be apprehensive of +encountering these ‘Fair people’ in a mist; for, although +allowed not to be maliciously disposed, they had a very inconvenient +practice of seizing an unwary pilgrim, and hurrying him through the air, +first giving him the choice, however, of travelling above wind, mid-wind, +or below wind. If he chose the former, he was borne to an altitude +somewhat equal to that of a balloon; if the latter, he had the full benefit +of all the brakes and briars in his way, his contact with which seldom +failed to terminate in his discomfiture. Experienced travellers, +therefore, always kept in mind the advice of Apollo to Phaeton (In medio +tutissimus ibis) and selected the middle course, which <!-- page 101--><a +name="page101"></a><span class="pagenum">p. 101</span>ensured them a +pleasant voyage at a moderate elevation, equally removed from the branches +and the clouds.”</p> +<p>This description of an aerial voyage of a hapless traveller through +Fairy agency corresponds with the popular faith in every particular, and it +would not have been difficult some sixty, or so, years back, to have +collected many tales in various parts of Wales of persons who had been +subjected to this kind of conveyance.</p> +<p>The first mention that I have been able to find of this Fairy prank is +in a small book of prose poetry called <i>Gweledigaeth Cwrs y Byd</i>, or +<i>Y Bardd Cwsg</i>, which was written by the Revd. Ellis Wynne (born +1670-1, died 1734), rector of Llanfair, near Harlech. The +“Visions of the Sleeping Bard” were published in 1703, and in +the work appear many superstitions of the people, some of which shall by +and by be mentioned.</p> +<p>In the very commencement of this work, the poet gives a description of a +journey which he had made through the air with the Fairies. +Addressing these beings, he says:—“Atolwg, lan gynnulleidfa, yr +wyf yn deall mai rhai o bell ydych, a gymmerwch chwi Fardd i’ch plith +sy’n chwennych trafaelio?” which in English is—“May +it please you, comely assembly, as I understand that you come from afar, to +take into your company a Bard who wishes to travel?”</p> +<p>The poet’s request is granted, and then he describes his aerial +passage in these words:—</p> +<p>“Codasant fi ar eu hysgwyddau, fel codi Marchog Sir; ac yna ymaith +â ni fel y gwynt, tros dai a thiroedd, dinasoedd a theyrnasoedd, a +moroedd a mynyddoedd, heb allu dal sylw ar ddim, gan gyflymed yr oeddynt yn +hedeg.” This translated is:—</p> +<p>“They raised me on their shoulders, as they do a Knight of <!-- +page 102--><a name="page102"></a><span class="pagenum">p. 102</span>the +Shire, and away we went like the wind, over houses and fields, over cities +and kingdoms, over seas and mountains, but I was unable to notice +particularly anything, because of the rapidity with which they +flew.”</p> +<p>What the poet writes of his own flight with the Fairies depicts the then +prevailing notions respecting aerial journeys by Fairy agencies, and they +bear a striking resemblance to like stories in oriental fiction. That +the belief in this form of transit survived the days of <i>Bardd Cwsg</i> +will be seen from the following tale related by my friend Mr. E. Hamer in +his Parochial Account of Llanidloes:—</p> +<h4><i>A Man Carried Through the Air by the Fairies</i>.</h4> +<p>“One Edward Jones, or ‘Ned the Jockey,’ as he was +familiarly called, resided, within the memory of the writer, in one of the +roadside cottages a short distance from Llanidloes, on the Newtown +road. While returning home late one evening, it was his fate to fall +in with a troop of Fairies, who were not pleased to have their gambols +disturbed by a mortal. Requesting him to depart, they politely +offered him the choice of three means of locomotion, viz., being carried +off by a ‘high wind, middle wind, or low wind.’ The +jockey soon made up his mind, and elected to make his trip through the air +by the assistance of a high wind. No sooner had he given his +decision, than he found himself whisked high up into the air and his senses +completely bewildered by the rapidity of his flight; he did not recover +himself till he came in contact with the earth, being suddenly dropped in +the middle of a garden near Ty Gough, on the Bryndu road, many miles +distant from the spot whence he started on his aerial journey. Ned, +when relating this story, would vouch for its genuineness in the most +solemn manner, and the person who narrated it to the writer brought forward +as a proof of its truth, ‘that there <!-- page 103--><a +name="page103"></a><span class="pagenum">p. 103</span>was not the slightest +trace of any person going into the garden while Ned was found in the middle +of it.’”</p> +<p style="text-align: right">Montgomeryshire Collections, vol. x., p. +247.</p> +<p>Mr. Hamer records another tale much like the foregoing, but the one I +have given is a type of all such stories.</p> +<p>Fairy illusion and phantasy were formerly firmly believed in by the +inhabitants of Wales. Fairies were credited with being able to +deceive the eyesight, if not also the other senses of man. One +illustrative tale of this kind I will now record. Like stories are +heard in many parts. The following story is taken from <i>Y +Gordofigion</i>, p. 99, a book which has more than once been laid under +contribution.</p> +<h3>FAIRY ILLUSIONS.</h3> +<p>“Ryw dro yr oedd brodor o Nefyn yn dyfod adref o ffair Pwllheli, +ac wrth yr Efail Newydd gwelai <i>Inn</i> fawreddog, a chan ei fod yn +gwybod nad oedd yr un gwesty i fod yno, gofynodd i un o’r gweision os +oedd ganddynt ystabl iddo roddi ei farch. Atebwyd yn +gadarnhaol. Rhoddwyd y march yn yr ystabl, ac aeth yntau i mewn +i’r ty, gofynodd am <i>beint</i> o gwrw, ac ni chafodd erioed well +cwrw na’r cwrw hwnw. Yn mhen ychydig, gofynodd am fyned i +orphwys, a chafodd hyny hefyd. Aeth i’w orweddle, yr hwn ydoedd +o ran gwychder yn deilwng i’r brenhin; ond wchw fawr! erbyn iddo +ddeffro, cafodd ei hun yn gorwedd ar ei hyd mewn tomen ludw, a’r +ceffyl wedi ei rwymo wrth bolyn clawdd gwrysg.”</p> +<p>This in English is as follows:—“Once upon a time a native of +Nefyn was returning from Pwllheli fair, and when near Efail Newydd he saw a +magnificent Inn, and, as he knew that no such public-house was really +there, he went up to it and asked one of the servants whether they had a +stable where he could put up his horse. He was answered in the <!-- +page 104--><a name="page104"></a><span class="pagenum">p. +104</span>affirmative. The horse was placed in the stable, and the +man entered the house and asked for a pint of beer, which he thought was +the best he had ever drunk. After awhile he inquired whether he could +go to rest. This also was granted him, and he retired to his room, +which in splendour was worthy of the king. But alas! when he awoke he +found himself sleeping on his back on a heap of ashes, and the horse tied +to a pole in the hedge.”</p> +<h3>FAIRY MEN CAPTURED.</h3> +<p>There are many tales current of wee Fairy men having been +captured. These tales are, however, evidently variants of the same +story. The dwarfs are generally spoken of as having been caught by a +trapper in his net, or bag, and the hunter, quite unconscious of the fact +that a Fairy is in his bag, proceeds homewards, supposing that he has +captured a badger, or some other kind of vermin, but, all at once, he hears +the being in the bag speak, and throwing the bag down he runs away in a +terrible fright. Such in short is the tale. I will proceed to +give several versions of this story.</p> +<h4>1. <i>Gwyddelwern Version</i>.</h4> +<p>The following tale was told by Mr. Evan Roberts, Ffridd Agored, a farmer +in the parish of Llanfwrog. Roberts heard the story when he was a +youth in the parish of Gwyddelwern. It is as follows:—</p> +<p>A man went from his house for peat to the stack on the hill. As he +intended to carry away only a small quantity for immediate use, he took +with him a bag to carry it home. When he got to the hill he saw +something running before him, and he gave chase and caught it and bundled +it into the bag. He had not proceeded far on his way before he heard +a small voice shout somewhere near him, “Neddy, Neddy.” +And then he heard another small voice in the bag saying, “There is +daddy calling me.” No sooner did <!-- page 105--><a +name="page105"></a><span class="pagenum">p. 105</span>the man hear these +words than in a terrible fright he threw the bag down, and ran home as fast +as he could.</p> +<h4>2. <i>The Llandrillo Version</i>.</h4> +<p>I am indebted for the following tale to Mr. E. S. Roberts, schoolmaster, +Llantysilio, near Llangollen:—</p> +<p>Two men whilst otter-hunting in Gwyn Pennant, Llandrillo, saw something +reddish scampering away across the ground just before them. They +thought it was an otter, and watching it saw that it entered a hole by the +side of the river. When they reached the place they found, underneath +the roots of a tree, two burrows. They immediately set to work to +catch their prey. Whilst one of the men pushed a long pole into one +of the burrows, the other held the mouth of a sack to the other, and very +shortly into the sack rushed their prey and it was secured. The men +now went homewards, but they had not gone far, ere they heard a voice in +the bag say, “My mother is calling me.” The frightened +men instantly threw the sack to the ground, and they saw a small man, +clothed in red, emerge therefrom, and the wee creature ran away with all +his might to the brushwood that grew along the banks of the river.</p> +<h4>3. <i>The Snowdon Version</i>.</h4> +<p>The following tale is taken from <i>Y Gordofigion</i>, p. 98:—</p> +<p>“Aeth trigolion ardaloedd cylchynol y Wyddfa un tro i hela pryf +llwyd. Methasant a chael golwg ar yr un y diwrnod cyntaf; ond +cynllwynasant am un erbyn trannoeth, trwy osod sach a’i cheg yn +agored ar dwll yr arferai y pryf fyned iddo, ond ni byddai byth yn dyfod +allan drwyddo am ei fod yn rhy serth a llithrig. A’r modd a +gosodasant y sach oedd rhoddi cortyn trwy dyllau yn ei cheg, yn y fath fodd +ag y crychai, ac y ceuai ei cheg pan elai rhywbeth iddi. Felly fu; +aeth pawb i’w fan, ac i’w wely y noson hono. Gyda’r +wawr bore dranoeth, awd i edrych y sach, ac erbyn <!-- page 106--><a +name="page106"></a><span class="pagenum">p. 106</span>dyfod ati yr oedd ei +cheg wedi crychu, yn arwydd fod rhywbeth oddifewn. Codwyd hi, a +thaflodd un hi ar ei ysgwydd i’w dwyn adref. Ond pan yn agos i +Bryn y Fedw wele dorpyn o ddynan bychan yn sefyll ar delpyn o graig gerllaw +ac yn gwaeddi, ‘Meirig, wyt ti yna, dwad?’ +‘Ydwyf,’ attebai llais dieithr (ond dychrynedig) o’r +sach. Ar hyn, wele’r helwyr yn dechreu rhedeg ymaith, a da oedd +ganddynt wneyd hyny, er gadael y sach i’r pryf, gan dybied eu bod +wedi dal yn y sach un o ysbrydion y pwll diwaelod, ond deallasant ar ol +hyny mai un o’r Tylwyth Teg oedd yn y sach.”</p> +<p>The tale in English reads thus:—“Once the people who lived +in the neighbourhood of Snowdon went badger-hunting. They failed the +first day to get sight of one. But they laid a trap for one by the +next day. This they did by placing a sack’s open mouth with a +noose through it at the entrance to the badger’s den. The +vermin was in the habit of entering his abode by one passage and leaving it +by another. The one by which he entered was too precipitous and +slippery to be used as an exit, and the trappers placed the sack in this +hole, well knowing that the running noose in the mouth of the sack would +close if anything entered. The next morning the hunters returned to +the snare, and at once observed that the mouth of the sack was tightly +drawn up, a sign that there was something in it. The bag was taken up +and thrown on the shoulders of one of the men to be carried home. But +when they were near Bryn y Fedw they saw a lump of a little fellow, +standing on the top of a rock close by and shouting, ‘Meirig, are you +there, say?’ ‘I am,’ was the answer in a strange +but nervous voice. Upon this, the hunters, throwing down the bag, +began to run away, and they were glad to do so, although they had to leave +their <!-- page 107--><a name="page107"></a><span class="pagenum">p. +107</span>sack behind them, believing, as they did, that they had captured +one of the spirits of the bottomless pit. But afterwards they +understood that it was one of the Fairy Tribe that was in the +sack.”</p> +<p>There was at one time a tale much like this current in the parish of +Gyffylliog, near Ruthin, but in this latter case the voice in the bag said, +“My father is calling me,” though no one was heard to do +so. The bag, however, was cast away, and the trapper reported that he +had captured a Fairy!</p> +<h4>4. <i>The Llanfair Dyffryn Clwyd Version</i>.</h4> +<p>Mr. Evan Davies, carpenter, Bryn Llan, Efenechtyd, told the writer that +Robert Jones, innkeeper, in the same parish, told him the following tale, +mentioning at the same time the man who figures in the narrative, whose +name, however, I have forgotten. The story runs thus:—</p> +<p>A man, wishing to catch a fox, laid a bag with its mouth open, but well +secured, at the entrance to a fox’s den in Coed Cochion, Llanfair +Dyffryn Clwyd parish, and hid himself to await the result. He had +seen the fox enter its lair, and he calculated that it would ere long +emerge therefrom. By and by, he observed that something had entered +the bag, and going up to it, he immediately secured its mouth, and, +throwing the bag over his shoulder, proceeded homewards, but he had not +gone far on his way before he heard someone say, “Where is my son +John?” The man, however, though it was dark, was not +frightened, for he thought that possibly some one was in search of a lad +who had wandered from home. He was rather troubled to find that the +question was repeated time after time by some one who apparently was +following him. But what was his terror when, ere long, he heard a +small voice issue from the bag he was carrying, saying <!-- page 108--><a +name="page108"></a><span class="pagenum">p. 108</span>“There is dear +father calling me.” The man in a terrible fright threw the bag +down, and ran away as fast as his feet could carry him, and never stopped +until he reached his home, and when he came to himself he related the story +of his adventure in the wood to his wife.</p> +<h3>FAIRIES IN MARKETS AND FAIRS.</h3> +<p>It was once firmly believed by the Welsh that the Fairy Tribe visited +markets and fairs, and that their presence made business brisk. If +there was a buzz in the market place, it was thought that the sound was +made by the Fairies, and on such occasions the farmers’ wives +disposed quickly of their commodities; if, however, on the other hand, +there was no buzz, the Fairies were absent, and there was then no business +transacted.</p> +<p>Mr. Richard Jones, Ty’n-y-Wern, Bryneglwys, who, when a youth, +lived in Llanbedr parish, near Ruthin, informed the writer that his mother, +after attending a market at Ruthin, would return home occasionally with the +sad news that “They were not there,” meaning that the Fairies +were not present in the market, and this implied a bad market and no sweets +for Richard. On the other hand, should the market have been a good +one, she would tell them that “They filled the whole place,” +and the children always had the benefit of their presence.</p> +<p>This belief that the Fairies sharpened the market was, I think, +general. I find in <i>Y Gordofigion</i>, p. 97, the following +words:—</p> +<p>“Byddai y Tylwyth Têg yn arfer myned i farchnadoedd y Bala, +ac yn gwneud twrw mawr heb i neb eu gweled, ac yr oedd hyny yn arwydd fod y +farchnad ar godi,” which is:—</p> +<p>The Fairies were in the habit of frequenting Bala markets, and they made +a great noise, without any one seeing them, and this was a sign that the +market was sharpening.</p> +<h3><!-- page 109--><a name="page109"></a><span class="pagenum">p. +109</span>NAMES OF THINGS ATTRIBUTED TO THE FAIRIES.</h3> +<p>Many small stone utensils found in the ground, the use, or the origin, +of which was unknown to the finders, were formerly attributed to the +Fairies. Thus, flint arrow-heads were called elf shots, from the +belief that they once belonged to Elves or Fairies. And celts, and +other stone implements, were, by the peasants of Wales and other places, +ascribed to the same small folk. Very small clay pipes were also +attributed to the same people. All this is curious evidence of a +pre-existing race, which the Celts supplanted, and from whom, in many +respects, they differed. Although we cannot derive much positive +knowledge from an enumeration of the articles popularly associated with the +Fairies, still, such a list, though an imperfect one, will not be void of +interest. I will, therefore, describe certain pre-historic remains, +which have been attributed to the aboriginal people of Britain.</p> +<h4><i>Fairy Pipes</i>.</h4> +<p><i>Cetyn y Tylwyth Têg</i>, or Fairy Pipes, are small clay pipes, +with bowls that will barely admit the tip of the little finger. They +are found in many places, generally with the stem broken off, though +usually the bowl is perfect.</p> +<p>A short time ago I stayed awhile to talk with some workmen who were +engaged in carting away the remains of a small farm house, once called <i>Y +Bwlch</i>, in the parish of Efenechtyd, Denbighshire, and they told me that +they had just found a Fairy Pipe, or, as they called it, <i>Cetyn y Tylwyth +Têg</i>, which they gave me. A similar pipe was also picked up +by Lewis Jones, Brynffynon, on Coed Marchan, in the same parish, when he +was enclosing a part of the mountain allotted to his farm. In March, +1887, the workmen employed in taking down what were at one time buildings +belonging to a bettermost kind of <!-- page 110--><a +name="page110"></a><span class="pagenum">p. 110</span>residence, opposite +Llanfwrog Church, near Ruthin, also discovered one of these wee +pipes. Pipes, identical in shape and size, have been found in all +parts of Wales, and they are always known by the name of <i>Cetyn y Tylwyth +Têg</i>, or Fairy Pipes.</p> +<p>In Shropshire they have also been discovered in the Fens, and the late +Rev. Canon Lee, Hanmer, had one in his possession, which had been found in +those parts, and, it was called a Fairy Pipe.</p> +<h4><i>Fairy Whetstone</i>.</h4> +<p>The small spindle whorls which belong to the stone age, and which have +been discovered in the circular huts, called <i>Cyttiau’r +Gwyddelod</i>, which are the earliest remains of human abodes in Wales, are +by the people called Fairy Whetstones, but, undoubtedly, this name was +given them from their resemblance to the large circular whetstone at +present in common use, the finders being ignorant of the original use of +these whorls.</p> +<h4><i>Fairy Hammer and Fairy or Elf Stones</i>.</h4> +<p>Stone hammers of small size have been ascribed to the Fairies, and an +intelligent Welsh miner once told the writer that he had himself seen, in a +very ancient diminutive mine level, stone hammers which, he said, had once +belonged to the Fairies.</p> +<p>Other pre-historic implements, as celts, have been denominated Fairy +remains. Under this head will come flint, or stone arrow-heads. +These in Scotland are known by the name Elf Shots or Fairy Stones.</p> +<p>Pennant’s <i>Tour in Scotland</i>, 1769, p. 115, has the following +reference to these arrow-heads:—</p> +<p>“<i>Elf Shots</i>, i.e., the stone arrow-heads of the old +inhabitants of this island, are supposed to be weapons shot by Fairies at +cattle, to which are attributed any disorders they have.”</p> +<p><!-- page 111--><a name="page111"></a><span class="pagenum">p. +111</span>Jamieson states in his Dictionary, under the heading Elf +Shot:—“The <i>Elf Shot</i> or <i>Elfin Arrow</i> is still used +in the Highlands as an amulet.”</p> +<p>Tradition, in thus connecting stone implements with the Fairies, throws +a dim light on the elfin community. But evidence is not wanting that +the Celts themselves used stone utensils.</p> +<p>The things which shall now be mentioned, as being connected with the +Fairies, owe their names to no foundation in fact, but are the offspring of +a fanciful imagination, and are attributed to the Fairies in agreement with +the more modern and grotesque notions concerning those beings and their +doings. This will be seen when it is stated that the Fox Glove +becomes a Fairy Glove, and the Mushroom, Fairy Food.</p> +<h4><i>Ymenyn y Tylwyth Têg, or Fairy Butter</i>.</h4> +<p>I cannot do better than quote Pennant on this matter. His words +are:—</p> +<blockquote> +<p>“Petroleum, rock oil, or what the Welsh call it, <i>Ymenin tylwyth +têg</i>, or Fairies’ butter, has been found in the lime stone +strata in our mineral country. It is a greasy substance, of an +agreeable smell, and, I suppose, ascribed to the benign part of those +imaginary beings. It is esteemed serviceable in rheumatic cases, +rubbed on the parts affected. It retains a place in our +dispensary.”</p> +<p>Pennant’s <i>Whiteford</i>, p. 131.</p> +</blockquote> +<h4><i>Bwyd Ellyllon</i>, <i>or Goblins’ Food</i>.</h4> +<p>This was a kind of fungus or mushroom. The word is given in Dr. +Owen Pughe’s dictionary under the head <i>Ellyll</i>.</p> +<h4><i>Menyg y Tylwyth Têg</i>, <i>Or Fairy Gloves</i>.</h4> +<p>The Fox Glove is so called, but in Dr. Owen Pughe’s dictionary, +under the head <i>Ellyll</i>, the Fox Glove is called <i>Menyg +Ellyllon</i>.</p> +<h4><!-- page 112--><a name="page112"></a><span class="pagenum">p. +112</span><i>Yr Ellyll Dân</i>, <i>or Goblin Fire</i>.</h4> +<p>The Rev. T. H. Evans, in his <i>History of the Parish of Llanwddyn</i>, +states that in that parish “Will of the Wisp” is called +“<i>Yr Ellyll Dân</i>.” This is indeed the common +name for the <i>Ignis fatuus</i> in most, if not in all parts of Wales, but +in some places where English is spoken it is better known by the English +term, “Jack o’ Lantern,” or “Jack y +Lantern.”</p> +<h4><i>Rhaffau’r Tylwyth Têg</i>, <i>or the Ropes of the +Fairies</i>.</h4> +<p>Professor Rhys, in his Welsh Fairy Tales—<i>Y Cymmrodor</i> vol. +v., p. 75—says, that gossamer, which is generally called in North +Wales <i>edafedd gwawn</i>, or <i>gwawn</i> yarn, used to be called, +according to an informant, <i>Rhaffau’r Tylwyth Têg</i>, that +is to say, the Ropes of the Fair Family, thus associating the Fairies with +marshy, or rushy, places, or with ferns and heather as their dwelling +places. It was supposed that if a man lay down to sleep in such +places the Fairies would come and bind him with their ropes, and cover him +with a gossamer sheet, which would make him invisible, and incapable of +moving.</p> +<h3>FAIRY KNOCKERS, OR COBLYNAU.</h3> +<p>The <i>Coblynau</i> or <i>Knockers</i> were supposed to be a species of +Fairies who had their abode in the rocks, and whose province it was to +indicate by knocks, and other sounds, the presence of ore in mines.</p> +<p>It would seem that many people had dim traditions of a small race who +had their dwellings in the rocks. This wide-spread belief in the +existence of cave men has, in our days, been shown to have had a foundation +in fact, and many vestiges of this people have been revealed by intelligent +cave hunters. But the age in which the cave men lived cannot even +approximately be ascertained. In various <!-- page 113--><a +name="page113"></a><span class="pagenum">p. 113</span>parts of Wales, in +the lime rock, their abodes have been brought to light. It is not +improbable that the people who occupied the caves of ancient days were, in +reality, the original Fairy Knockers. These people were invested, in +after ages, by the wonder-loving mind of man, with supernatural powers.</p> +<p>Æschylus, the Greek tragic poet, who died in the 69th year of his +age, B.C. 456, in <i>Prometheus Vinctus</i>, refers to cave dwellers in a +way that indicates that even then they belonged to a dateless +antiquity.</p> +<p>In Prometheus’s speech to the +chorus—κουτε +πλιυθυφεις . . +έν μυχοις +ανηλίοις—lines 458-461, +is a reference to this ancient tradition. His words, put into +English, are these:—“And neither knew the warm brick-built +houses exposed to the sun, nor working in wood, <i>but they dwelt +underground</i>, like as little ants, <i>in the sunless recesses of +caves</i>.”</p> +<p>The above quotation proves that the Greeks had a tradition that men in a +low, or the lowest state of civilization, had their abodes in caves, and +possibly the reference to ants would convey the idea that the cave dwellers +were small people. Be this as it may, it is very remarkable that the +word applied to a <i>dwarf</i> in the dialects of the northern countries of +Europe signifies also a <i>Fairy</i>, and the dwarfs, or Fairies, are there +said to inhabit the rocks. The following quotation from +Jamieson’s <i>Scottish Dictionary</i> under the word <i>Droich</i>, a +dwarf, a pigmy, shows this to have been the case:—</p> +<p>“In the northern dialects, <i>dwerg</i> does not merely signify a +dwarf, but also a <i>Fairy</i>! The ancient Northern nations, it is +said, prostrated themselves before rocks, believing that they were +inhabited by these pigmies, and that they thence gave forth oracles. +Hence they called the echo <i>dwergamal</i>, as believing it to be their +voice or speech. . . <!-- page 114--><a name="page114"></a><span +class="pagenum">p. 114</span>They were accounted excellent artificers, +especially as smiths, from which circumstance some suppose that they have +received their name . . . Other Isl. writers assert that their +ancestors did not worship the pigmies as they did the <i>genii</i> or +spirits, also supposed to reside in the rocks.”</p> +<p>Bishop Percy, in a letter to the Rev. Evan Evans (<i>Ieuan Prydydd +Hir</i>), writes:—</p> +<blockquote> +<p>“Nay, I make no doubt but Fairies are derived from the +<i>Duergar</i>, or Dwarfs, whose existence was so generally believed among +all the northern nations.”</p> +<p> <i>The Cambro-Briton</i>, vol. i., p. 331.</p> +</blockquote> +<p>And again in Percy’s <i>Reliques of Ancient Poetry</i>, vol. iii., +p. 171, are these remarks:—</p> +<p>“It is well known that our Saxon ancestors, long before they left +their German forests, believed in the existence of a kind of diminutive +demons, or middle species between men and spirits, whom they called +<i>Duergar</i>, or Dwarfs, and to whom they attributed wonderful +performances, far exceeding human art.”</p> +<p>Pennant, in his <i>Tour in Scotland</i>, 1772, pp. 55-56, when +describing the collieries of Newcastle, describes the Knockers +thus:—</p> +<p>“The immense caverns that lay between the pillars exhibited a most +gloomy appearance. I could not help enquiring here after the +imaginary inhabitant, the creation of the labourer’s fancy,</p> +<blockquote> +<p>The swart Fairy of the mine;</p> +</blockquote> +<p>and was seriously answered by a black fellow at my elbow that he really +had never met with any, but that his grandfather had found the little +implements and tools belonging to this diminutive race of subterraneous +spirits. The Germans believed in two species; one fierce and +malevolent, the other a gentle race, appearing like little old men, dressed +<!-- page 115--><a name="page115"></a><span class="pagenum">p. +115</span>like the miners, and not much above two feet high; these wander +about the drifts and chambers of the works, seem perpetually employed, yet +do nothing. Some seem to cut the ore, or fling what is cut into +vessels, or turn the windlass, but never do any harm to the miners, except +provoked; as the sensible Agricola, in this point credulous, relates in his +book, <i>de Animantibus Subterraneis</i>.”</p> +<p>Jamieson, under the word <i>Farefolkis</i>, writes:—“Besides +the Fairies, which are more commonly the subject of popular tradition, it +appears that our forefathers believed in the existence of a class of +spirits under this name that wrought in the mines;” and again, +quoting from a work dated 1658, the author of which says:—</p> +<p>“In northerne kingdomes there are great armies of devils that have +their services which they perform with the inhabitants of these countries, +but they are most frequent in rocks and <i>mines</i>, where they break, +cleave, and make them hollow; which also thrust in pitchers and buckets, +and carefully fit wheels and screws, whereby they are drawn upwards; and +they show themselves to the labourers, when they list, like phantoms and +ghosts.”</p> +<p>The preceding quotations from Pennant and Jamieson correspond with the +Welsh miners’ ideas of the <i>Coblynau</i>, or Knockers. There +is a difficulty in tracing to their origin these opinions, but, on the +whole, I am strongly inclined to say that they have come down to modern +times from that remote period when cave-men existed as a distinct +people.</p> +<p>But now let us hear what our Welsh miners have to say about the +<i>Coblynau</i>. I have spoken to several miners on this subject, +and, although they confessed that they had not themselves heard these good +little people at work, still they believed in their existence, and could +name mines in which they had been heard. I was told that they are +generally <!-- page 116--><a name="page116"></a><span class="pagenum">p. +116</span>heard at work in new mines, and that they lead the men to the ore +by knocking in its direction, and when the lode is reached the knocking +ceases.</p> +<p>But the following extracts from two letters written by Lewis Morris, a +well-known and learned Welshman, fully express the current opinion of +miners in Wales respecting Knockers. The first letter was written +Oct. 14, 1754, and the latter is dated Dec. 4, 1754. They appear in +Bingley’s <i>North Wales</i>, vol. ii., pp. 269-272. Lewis +Morris writes:—</p> +<p>“People who know very little of arts or sciences, or the powers of +nature (which, in other words, are the powers of the author of nature), +will laugh at us Cardiganshire miners, who maintain the existence of +<i>Knockers</i> in mines, a kind of good natured impalpable people not to +be seen, but heard, and who seem to us to work in the mines; that is to +say, they are the types or forerunners of working in mines, as dreams are +of some accidents, which happen to us. The barometer falls before +rain, or storms. If we do not know the construction of it, we should +call it a kind of dream that foretells rain; but we know it is natural, and +produced by natural means, comprehended by us. Now, how are we sure, +or anybody sure, but that our dreams are produced by the same natural +means? There is some faint resemblance of this in the sense of +hearing; the bird is killed before we hear the report of the gun. +However this is, I must speak well of the <i>Knockers</i>, for they have +actually stood my good friends, whether they are aerial beings called +spirits, or whether they are a people made of matter, not to be felt by our +gross bodies, as air and fire and the like.</p> +<p>“Before the discovery of the <i>Esgair y Mwyn</i> mine, these +little people, as we call them here, worked hard there day and night; and +there are abundance of honest, sober people, who have heard them, and some +persons who have no <!-- page 117--><a name="page117"></a><span +class="pagenum">p. 117</span>notion of them or of mines either; but after +the discovery of the great ore they were heard no more.</p> +<p>“When I began to work at Llwyn Llwyd, they worked so fresh there +for a considerable time that they frightened some young workmen out of the +work. This was when we were driving levels, and before we had got any +ore; but when we came to the ore, they then gave over, and I heard no more +talk of them.</p> +<p>“Our old miners are no more concerned at hearing them +<i>blasting</i>, boring holes, landing <i>deads</i>, etc., than if they +were some of their own people; and a single miner will stay in the work, in +the dead of the night, without any man near him, and never think of any +fear or of any harm they will do him. The miners have a notion that +the <i>Knockers</i> are of their own tribe and profession, and are a +harmless people who mean well. Three or four miners together shall +hear them sometimes, but if the miners stop to take notice of them, the +<i>Knockers</i> will also stop; but, let the miners go on at their work, +suppose it is <i>boring</i>, the <i>Knockers</i> will at the same time go +on as brisk as can be in landing, <i>blasting</i>, or beating down the +<i>loose</i>, and they are always heard a little distance from them before +they come to the ore.</p> +<p>“These are odd assertions, but they are certainly facts, though we +cannot, and do not pretend to account for them. We have now very good +ore at <i>Llwyn Llwyd</i>, where the <i>Knockers</i> were heard to work, +but have now yielded up the place, and are no more heard. Let who +will laugh, we have the greatest reason to rejoice, and thank the +<i>Knockers</i>, or rather God, who sends us these notices.”</p> +<p>The second letter is as follows:—</p> +<p>“I have no time to answer your objection against <i>Knockers</i>; +I have a large treatise collected on that head, and <!-- page 118--><a +name="page118"></a><span class="pagenum">p. 118</span>what Mr. Derham says +is nothing to the purpose. If sounds of voices, whispers, blasts, +working, or pumping, can be carried on a mile underground, they should +always be heard in the same place, and under the same advantages, and not +once in a month, a year, or two years. Just before the discovery of +ore last week, three men together in our work at <i>Llwyn Llwyd</i> were +ear-witnesses of <i>Knockers</i> pumping, driving a wheelbarrow, etc.; but +there is no pump in the work, nor any mine within less than a mile of it, +in which there are pumps constantly going. If they were these pumps +that they had heard, why were they never heard but that once in the space +of a year? And why are they not now heard? But the pumps make +so little noise that they cannot be heard in the other end of <i>Esgair y +Mwyn</i> mine when they are at work.</p> +<p>“We have a dumb and deaf tailor in this neighbourhood who has a +particular language of his own by signs, and by practice I can understand +him, and make him understand me pretty well, and I am sure I could make him +learn to write, and be understood by letters very soon, for he can +distinguish men already by the letters of their names. Now letters +are marks to convey ideas, just after the same manner as the motion of +fingers, hands, eyes, etc. If this man had really seen ore in the +bottom of a sink of water in a mine, and wanted to tell me how to come at +it, he would take two sticks like a pump, and would make the motions of a +pumper at the very sink where he knew the ore was, and would make the +motions of driving a wheelbarrow. And what I should infer from thence +would be that I ought to take out the water and sink or drive in the place, +and wheel the stuff out. By parity of reasoning, the language of +<i>Knockers</i>, by imitating the sound of pumping, wheeling, etc., +signifies that we should take out the water and drive there. <!-- +page 119--><a name="page119"></a><span class="pagenum">p. 119</span>This is +the opinion of all old miners, who pretend to understand the language of +the <i>Knockers</i>. Our agent and manager, upon the strength of this +notice, goes on and expects great things. You, and everybody that is +not convinced of the being of <i>Knockers</i>, will laugh at these things, +for they sound like dreams; so does every dark science. Can you make +any illiterate man believe that it is possible to know the distance of two +places by looking at them? Human knowledge is but of small extent, +its bounds are within our view, we see nothing beyond these; the great +universal creation contains powers, etc., that we cannot so much as guess +at. May there not exist beings, and vast powers infinitely smaller +than the particles of air, to whom air is as hard a body as the diamond is +to us? Why not? There is neither great nor small, but by +comparison. Our <i>Knockers</i> are some of these powers, the +guardians of mines.</p> +<p>“You remember the story in Selden’s Table-Talk of Sir Robert +Cotton and others disputing about Moses’s shoe. Lady Cotton +came in and asked, ‘Gentlemen, are you sure it <i>is</i> a +shoe?’ So the first thing is to convince mankind that there is +a set of creatures, a degree or so finer than we are, to whom we have given +the name of <i>Knockers</i> from the sounds we hear in our mines. +This is to be done by a collection of their actions well attested, and that +is what I have begun to do, and then let everyone judge for +himself.”</p> +<p>The preceding remarks, made by an intelligent and reliable person, +conversant with mines, and apparently uninfluenced by superstition, are at +least worthy of consideration. The writer of these interesting +letters states positively that sounds were heard; whether his attempt to +solve the cause of these noises is satisfactory, and conclusive, is open to +doubt. We must believe the facts asserted, although disagreeing <!-- +page 120--><a name="page120"></a><span class="pagenum">p. 120</span>with +the solution of the difficulty connected with the sounds. Miners in +all parts of England, Scotland, Wales, Germany, and other parts, believe in +the existence of <i>Knockers</i>, whatever these may be, and here, as far +as I am concerned, I leave the subject, with one remark only, which is, +that I have never heard it said that anyone in Wales ever <i>saw</i> one of +these <i>Knockers</i>. In this they differ from Fairies, who, +according to popular notions, have, time and again, been seen by mortal +eyes; but this must have been when time was young.</p> +<p>The writer is aware that Mr. Sikes, in his <i>British Goblins</i>, p. +28, gives an account of <i>Coblynau</i> or <i>Knockers</i> which he affirms +had been seen by some children who were playing in a field in the parish of +Bodfari, near Denbigh, and that they were dancing like mad, and terribly +frightened the children. But in the autobiography of Dr. Edward +Williams, already referred to, p. 98, whence Mr. Sikes derived his +information of the Dwarfs of Cae Caled, they are called +“<i>Beings</i>,” and not <i>Coblynau</i>.</p> +<p>Before concluding my remarks on Fairy Knockers I will give one more +quotation from Bingley, who sums up the matter in the following +words:—</p> +<blockquote> +<p>“I am acquainted with the subject only from report, but I can +assure my readers that I found few people in Wales that did not give full +credence to it. The elucidation of these extraordinary facts must be +left to those persons who have better opportunities of inquiring into them +than I have. I may be permitted to express a hope that the subject +will not be neglected, and that those who reside in any neighbourhood where +the noises are heard will carefully investigate their cause, and, if +possible, give to the world a more accurate account of them than the +present. In the year 1799 they were heard in some mines in the parish +of <!-- page 121--><a name="page121"></a><span class="pagenum">p. +121</span>Llanvihangel Ysgeiviog, in Anglesea, where they continued, at +intervals, for some weeks.”</p> +<p>Bingley’s <i>North Wales</i>, vol. ii., p. 275.</p> +</blockquote> +<p>In conclusion, I may remark that in living miners’ days, as +already stated, Knockers have not been heard. Possibly Davy’s +Safety Lamp and good ventilation have been their destruction. Their +existence was believed in when mining operations, such as now prevail, were +unknown, and their origin is to be sought for among the dim traditions that +many countries have of the existence of small cave men.</p> +<h4><i>The Pwka</i>, <i>or Pwca</i>.</h4> +<p>Another imaginary being, closely allied to the Fairy family, was the +<i>Pwka</i>. He seems to have possessed many of the mischievous +qualities of Shakespeare’s Puck, whom, also, he resembled in name, +and it is said that the <i>Pwka</i>, in common with the <i>Brownie</i>, was +a willing worker.</p> +<p>The Rev. Edmund Jones in his <i>Book of Apparitions</i> gives an account +of one of these goblins, which visited the house of Job John Harry, who +lived at a place called the Trwyn, and hence the visitor is called +Pwka’r Trwyn, and many strange tales are related of this +spirit. The writer of the <i>Apparitions</i> states that the spirit +stayed in Job’s house from some time before Christmas until Easter +Wednesday. He writes:—“At first it came knocking at the +door, chiefly by night, which it continued to do for a length of time, by +which they were often deceived, by opening it. At last it spoke to +one who opened the door, upon which they were much terrified, which being +known, brought many of the neighbours to watch with the family. T. E. +foolishly brought a gun with him to shoot the spirit, as he said, and sat +in the corner. As Job was coming home that night the spirit met him, +and told him that there was a man come to the house to shoot him, +‘but,’ said he, <!-- page 122--><a name="page122"></a><span +class="pagenum">p. 122</span>’thou shalt see how I will beat +him.’ As soon as Job was come to the house stones were thrown +at the man that brought the gun, from which he received severe blows. +The company tried to defend him from the blows of the stones, which did +strike him and no other person; but it was in vain, so that he was obliged +to go home that night, though it was very late; he had a great way to +go. When the spirit spoke, which was not very often, it was mostly +out of the oven by the hearth’s side. He would sometimes in the +night make music with Harry Job’s fiddle. One time he struck +the cupboard with stones, the marks of which were to be seen, if they are +not there still. Another time he gave Job a gentle stroke upon his +toe, when he was going to bed, upon which Job said, ‘Thou art curious +in smiting,’ to which the spirit answered, ‘I can smite thee +where I please.’ They were at length grown fearless and bold to +speak to it, and its speeches and actions were a recreation to them, seeing +it was a familiar kind of spirit which did not hurt them, and informed them +of some things which they did not know. One old man, more bold than +wise, on hearing the spirit just by him, threatened to stick him with his +knife, to which he answered, ‘Thou fool, how can thou stick what thou +cannot see with thine eyes.’ The spirit told them that he came +from Pwll-y-Gaseg, <i>i.e</i>., Mare’s Pit, a place so called in the +adjacent mountain, and that he knew them all before he came there. . . +. On Easter Wednesday he left the house and took his farewell in +these words:—‘Dos yn iack, Job,’ <i>i.e</i>., +‘Farewell, Job,’ to which Job said, ‘Where goest +thou?’ He was answered, ‘Where God +pleases.’”</p> +<p>The Pwka was credited with maliciously leading benighted men +astray. He would appear with a lantern or candle in hand, some little +distance in front of the traveller, and without any exertion keep ahead of +him, and leading him <!-- page 123--><a name="page123"></a><span +class="pagenum">p. 123</span>through rocky and dangerous places, would +suddenly, with an ironical laugh blow out the candle, and disappear, and +leave the man to his fate.</p> +<p>The following tale, taken from Croker’s <i>Fairy Legends of +Ireland</i>, vol. ii., pp. 231-3, well illustrates this mischievous trait +in the character of the Pwka. The writer has seen the tale elsewhere, +but as it differs only slightly from that recorded by Croker, he gives it +in the words of this author. His words are as follows:—</p> +<p>“Cwm Pwcca, or the Pwcca’s Valley, forms part of the deep +and romantic glen of the Clydach, which, before the establishment of the +iron works of Messrs. Frere and Powell, was one of the most secluded spots +in Wales, and therefore well calculated for the haunt of goblins and +fairies; but the bustle of a manufactory has now in a great measure scared +these beings away, and of late it is very rarely that any of its former +inhabitants, the Pwccas, are seen. Such, however, is their attachment +to their ancient haunt, that they have not entirely deserted it, as there +was lately living near this valley a man who used to assert that he had +seen one, and had a narrow escape of losing his life, through the +maliciousness of the goblin. As he was one night returning home over +the mountain from his work, he perceived at some distance before him a +light, which seemed to proceed from a candle in a lantern, and upon looking +more attentively, he saw what he took to be a human figure carrying it, +which he concluded to be one of his neighbours likewise returning from his +work. As he perceived that the figure was going the same way with +himself, he quickened his pace in order that he might overtake him, and +have the benefit of his light to descend the steep and rocky path which led +into the valley; but he rather wondered that such a short person as +appeared to carry the lantern should be able to walk so <!-- page 124--><a +name="page124"></a><span class="pagenum">p. 124</span>fast. However, +he re-doubled his exertions, determined to come up with him, and although +he had some misgivings that he was not going along the usual track, yet he +thought that the man with the lantern must know better than himself, and he +followed the direction taken by him without further hesitation. +Having, by dint of hard walking, overtaken him, he suddenly found himself +on the brink of one of the tremendous precipices of Cwm Pwcca, down which +another step would have carried him headlong into the roaring torrent +beneath. And, to complete his consternation, at the very instant he +stopped, the little fellow with the lantern made a spring right across the +glen to the opposite side, and there, holding up the light above his head, +turned round and uttered with all his might a loud and most malicious +laugh, upon which he blew out his candle, and disappeared up the opposite +hill.”</p> +<p>This spirit is also said to have assisted men in their labours, and +servant girls and servant men often had their arduous burdens lightened by +his willing hands. But he punished those who offended him in a +vindictive manner. The Pwka could hide himself in a jug of barm or in +a ball of yarn, and when he left a place, it was for ever.</p> +<p>In the next chapter I will treat of another phase of legendary lore, +which, although highly imaginative, seems to intimate that the people who +transmitted these tales had some knowledge, though an exaggerated one, of a +people and system which they supplanted.</p> +<h3>FAIRY, OR MYTHIC ANIMALS.</h3> +<p>From the Myddvai Legend it would appear that the Fairies possessed +sheep, cattle, goats, and horses, and from other tales we see that they had +dogs, etc. Their stock, therefore, was much like that of ordinary +farmers in our <!-- page 125--><a name="page125"></a><span +class="pagenum">p. 125</span>days. But Fairy animals, like their +owners, have, in the course of ages, been endowed with supernatural +powers. In this chapter shall be given a short history of these +mythical animals.</p> +<h4><i>Cwn Annwn</i>, <i>or Dogs of the Abyss</i>.</h4> +<p>The words <i>Cwn Annwn</i> are variously translated as Dogs of Hell, +Dogs of Elfinland. In some parts of Wales they are called <i>Cwn +Wybir</i>, Dogs of the Sky, and in other places <i>Cwn Bendith Y +Mamau</i>. We have seen that “<i>Bendith y Mamau</i>” is +a name given to the Fairies, and in this way these dogs become Fairy +Dogs.</p> +<p>A description of these Fairy dogs is given in <i>Y Brython</i>, vol. iii +p. 22. Briefly stated it is as follows:—<i>Cwn Bendith y +Mamau</i> were a pack of small hounds, headed by a large dog. Their +howl was something terrible to listen to, and it foretold death. At +their approach all other dogs ceased barking, and fled before them in +terror, taking refuge in their kennels. The birds of the air stopped +singing in the groves when they heard their cry, and even the owl was +silent when they were near. The laugh of the young, and the talk at +the fireside were hushed when the dreadful howl of these Hell hounds was +heard, and pale and trembling with fear the inmates crowded together for +mutual protection. And what was worse than all, these dogs often +foretold a death in some particular family in the neighbourhood where they +appeared, and should a member of this family be in a public-house, or other +place of amusement, his fright would be so great that he could not move, +believing that already had death seized upon some one in his house.</p> +<p>The Fairy dogs howled more at Cross-roads, and such like public places, +than elsewhere. And woe betide any one who stood in their way, for +they bit them, and were likely even to drag a man away with them, and their +bite was often fatal. They collected together in huge numbers in the +<!-- page 126--><a name="page126"></a><span class="pagenum">p. +126</span>churchyard where the person whose death they announced was to be +buried, and, howling around the place that was to be his grave, disappeared +on that very spot, sinking there into the earth, and afterwards they were +not to be seen.</p> +<p>A somewhat different description of <i>Cwn Annwn</i> is given in the +<i>Cambro-Briton</i>, vol. i., p. 350. Here we are told that +“these terrific animals are supposed to be devils under the semblance +of hunting dogs . . . and they are usually accompanied by fire in some form +or other. Their appearance is supposed to indicate the death of some +friend or relative of the person to whom they shew themselves. They +have never been known to commit any mischief on the persons of either man +or woman, goat, sheep, or cow, etc.”</p> +<p>In Motley’s <i>Tales of the Cymry</i>, p. 58, that author +says:—“I have met with but a few old people who still cherished +a belief in these infernal hounds which were supposed after death to hunt +the souls of the wretched to their allotted place of torment.”</p> +<p>It was, however, once firmly and generally believed, that these awful +creatures could be heard of a wild stormy night in full cry pursuing the +souls of the unbaptized and unshriven. Mr. Chapman, Dolfor, near +Newtown, Montgomeryshire, writes to me thus:—“These mysterious +animals are never seen, only heard. A whole pack were recently heard +on the borders of Radnorshire and Montgomeryshire. They went from the +Kerry hills towards the Llanbadarn road, and a funeral quickly followed the +same route. The sound was similar to that made by a pack of hounds in +full cry, but softer in tone.”</p> +<p>The Rev. Edmund Jones, in his work entitled “An Account of +Apparitions of Spirits in the county of Monmouth,” says that, +“The nearer these dogs are to a man, the less their voice is, and the +farther the louder, and sometimes, <!-- page 127--><a +name="page127"></a><span class="pagenum">p. 127</span>like the voice of a +great hound, or like that of a blood hound, a deep hollow +voice.” It is needless to say that this gentleman believed +implicitly in the existence of <i>Cwn Annwn</i>, and adduces instances of +their appearance.</p> +<p>The following is one of his tales:—</p> +<blockquote> +<p>“As Thomas Andrews was coming towards home one night with some +persons with him, he heard, as he thought, the sound of hunting. He +was afraid it was some person hunting the sheep, so he hastened on to meet, +and hinder them; he heard them coming towards him, though he saw them +not. When they came near him, their voices were but small, but +increasing as they went from him; they went down the steep towards the +river <i>Ebwy</i>, dividing between this parish and <i>Mynyddislwyn</i>, +whereby he knew they were what are called <i>Cwn wybir</i> (Sky dogs), but +in the inward part of Wales <i>Cwn Annwn</i> (Dogs of Hell). I have +heard say that these spiritual hunting-dogs have been heard to pass by the +eaves of several houses before the death of someone in the family. +Thomas Andrews was an honest, religious man, and would not have told an +untruth either for fear or for favour.”</p> +</blockquote> +<p>The colour of these dogs is variously given, as white, with red ears, +and an old man informed Mr. Motley that their colour was blood-red, and +that they always were dripping with gore, and that their eyes and teeth +were of fire. This person confessed that he had never seen these +dogs, but that he described them from what he had heard.—<i>Tales of +the Cymry</i>, p. 60. There is in <i>The Cambro-Briton</i>, vol. ii., +p. 271, another and more natural description of <i>Cwn Annwn</i>. It +is there stated that Pwyll, prince of Dyved, went out to hunt, +and:—</p> +<blockquote> +<p>“He sounded his horn and began to enter upon the chase, following +his dogs and separating from his companions. <!-- page 128--><a +name="page128"></a><span class="pagenum">p. 128</span>And, as he was +listening to the cry of his pack, he could distinctly hear the cry of +another pack, different from that of his own, and which was coming in an +opposite direction. He could also discern an opening in the wood +towards a level plain; and as his pack was entering the skirt of the +opening, he perceived a stag before the other pack, and about the middle of +the glade the pack in the rear coming up and throwing the stag on the +ground; upon this be fixed his attention on the colour of the pack without +recollecting to look at the stag; and, of all the hounds in the world he +had ever seen, he never saw any like them in colour. Their colour was +a shining clear white, with red ears; and the whiteness of the dogs, and +the redness of their ears, were equally conspicuous.”</p> +</blockquote> +<p>We are informed that these dogs belonged to Arawn, or the silver-tongued +King of Annwn, of the lower or southern regions. In this way these +dogs are identified with the creatures treated of in this chapter. +But their work was less weird than soul-hunting.</p> +<p>A superstition akin to that attached to <i>Cwn Annwn</i> prevails in +many countries, as in Normandy and Bretagne. In Devonshire, the Wish, +or Wisked Hounds, were once believed in, and certain places on Dartmoor +were thought to be their peculiar resort, and it was supposed that they +hunted on certain nights, one of which was always St. John’s +Eve. These terrible creations of a cruel mind indicate a phase of +faith antagonistic to, and therefore more ancient than, Christianity.</p> +<p>With another quotation from <i>Tales of the Cymry</i> (p. 61-62), I will +conclude my remarks:—</p> +<blockquote> +<p>“In the north of Devon the spectral pack are called Yesh hounds +and Yell hounds. There is another legend, evidently of Christian +origin, which represents them in <!-- page 129--><a +name="page129"></a><span class="pagenum">p. 129</span>incessant pursuit of +a lost spirit. In the northern quarter of the moor the Wish hounds, +in pursuit of the spirit of a man who had been well known in the country, +entered a cottage, the door of which had been incautiously left open, and +ran round the kitchen, but quietly, without their usual cry. The +Sunday after the same man appeared in church, and the person whose house +the dogs had entered, made bold by the consecrated place in which they +were, ventured to ask why he had been with the Wish hounds. +‘Why should not my spirit wander,’ he replied, ‘as well +as another man’s?’ Another version represents the hounds +as following the spirit of a beautiful woman, changed into the form of a +hare; and the reader will find a similar legend, with some remarkable +additions, in the Disquisitiones Magicæ of the Jesuit Delrio, lib. +vi., c.2.”</p> +</blockquote> +<p>The preceding paragraph is from the pen of “R.J.K.,” and +appears in the <i>Athenæum</i>, March 27, 1847, Art. Folk-lore.</p> +<h4><i>The Fairy Cow</i>.</h4> +<p>There are many traditions afloat about a wonderful cow, that supplied +whole neighbourhoods with milk, which ceased when wantonly wasted. In +some parts of England this is called the Dun Cow; in Shropshire she becomes +also the <i>White Cow</i>; in Wales she is, <i>Y Fuwch Frech</i>, or <i>Y +Fuwch Gyfeiliorn</i>. This mystic cow has found a home in many +places. One of these is the wild mountain land between Llanfihangel +Glyn Myfyr and a hamlet called Clawdd Newydd about four miles from +Ruthin. About midway between these two places is a bridge called +Pontpetrual, and about half a mile from the bridge to the north is a small +mountain farm called <i>Cefn Bannog</i>, and near this farm, but on the +unenclosed mountain, are traces of primitive abodes, and it was here that, +tradition says, the <i>Fuwch Frech</i> had her home. But I will now +give the history of this strange cow as I heard it from the mouth of Thomas +Jones, Cefn Bannog.</p> +<h4><!-- page 130--><a name="page130"></a><span class="pagenum">p. +130</span><i>Y Fuwch Frech</i>. <i>The Freckled Cow</i>.</h4> +<p>In ages long gone by, my informant knew not how long ago, a wonderful +cow had her pasture land on the hill close to the farm, called Cefn Bannog, +after the mountain ridge so named. It would seem that the cow was +carefully looked after, as indicated by the names of places bearing her +name. The site of the cow house is still pointed out, and retains its +name, <i>Preseb y Fuwch Frech</i>—the Crib of the Freckled Cow. +Close to this place are traces of a small enclosure called <i>Gwal Erw y +Fuwch Frech</i>, or the Freckled Cow’s Meadow. There is what +was once a track way leading from the ruins of the cow house to a spring +called <i>Ffynon y Fuwch Frech</i>, or the Freckled Cow’s Well, and +it was, tradition says, at this well that the cow quenched her +thirst. The well is about 150 yards from the cow house. Then +there is the feeding ground of the cow called, <i>Waen Banawg</i>, which is +about half a mile from the cow house. There are traces of walls +several feet thick in these places. The spot is a lonely one, but +ferns and heather flourish luxuriantly all about this ancient +homestead. It is also said that this cow was the mother of the +<i>Ychain Banawg</i>, or large-horned oxen. But now to proceed to the +tradition that makes the memory of this cow dear to the inhabitants of the +Denbighshire moorland.</p> +<p>Old people have transmitted from generation to generation the following +strange tale of the Freckled Cow. Whenever any one was in want of +milk they went to this cow, taking with them a vessel into which they +milked the cow, and, however big this vessel was, they always departed with +the pail filled with rich milk, and it made no difference, however often +she was milked, she could never be milked dry. This continued for a +long time, and glad indeed the people were to avail themselves of the +inexhaustible supply of <!-- page 131--><a name="page131"></a><span +class="pagenum">p. 131</span>new milk, freely given to them all. At +last a wicked hag, filled with envy at the people’s prosperity, +determined to milk the cow dry, and for this purpose she took a riddle with +her, and milked and milked the cow, until at last she could get no more +milk from her. But, sad to say, the cow immediately, upon this +treatment, left the country, and was never more seen. Such is the +local history of the Freckled Cow.</p> +<p>Tradition further states that she went straight to a lake four miles +off, bellowing as she went, and that she was followed by her two children +the <i>Dau Eidion Banawg</i>, the two long-horned oxen, to <i>Llyn dau +ychain</i>, the Lake of the Two Oxen, in the parish of Cerrig-y-drudion, +and that she entered the lake and the two long-horned oxen, bellowing +horribly, went, one on either side the lake, and with their mother +disappeared within its waters, and none were ever afterwards seen.</p> +<p>Notwithstanding that tradition buries these celebrated cattle in this +lake, I find in a book published by Dr. John Williams, the father of the +Rev. John Williams, M.A., Vicar of Llanwddyn, in the year 1830, on the +“Natural History of Llanrwst,” the following statement. +The author in page 17, when speaking of <i>Gwydir</i>, says:—</p> +<p>“In the middle court (which was once surrounded by the house), +there is a large bone, which appears to be the rib of some species of +whale, but according to the vulgar opinion, it is the rib of the Dun Cow +(<i>y Fuwch Frech</i>), killed by the Earl of Warwick.”</p> +<p>It may be stated that Llanrwst is not many miles distant from +Cerrig-y-drudion and yet we have in these places conflicting traditions, +which I will not endeavour to reconcile.</p> +<p>The Shropshire tale of the Fairy Cow is much the same as the +preceding. There she is known as <i>The White Cow of </i><!-- page +132--><a name="page132"></a><span class="pagenum">p. +132</span><i>Mitchell’s Fold</i>. This place is situated on the +Corndon Hill, a bare moorland in the extreme west of Shropshire. To +this day there is to be seen there a stone circle known as Mitchell’s +Fold.</p> +<p>The story of the Shropshire Cow is this. There was a dire famine +in those parts, and the people depended for support on a beautiful white +cow, a Fairy cow, that gave milk to everybody, and it mattered not how many +came, there was always enough for all, and it was to be so, so long as +every one who came only took one pailful. The cow came night and +morning to be milked, and it made no difference what size the vessel was +that was brought by each person, for she always gave enough milk to fill +it, and all the other pails. At last, there came an old witch to +Mitchell’s Fold, and in spite and malice she brought a riddle and +milked the cow into it; she milked and milked, and at last she milked her +dry, and after that the cow was never seen. Folk say she was turned +into a stone.</p> +<p>I am indebted to Miss Burne’s <i>Shropshire Folk-Lore</i> for the +particulars above given.</p> +<p>A like tale is to be heard in Warwickshire, and also in Lancashire, near +Preston, where the Dun cow gave freely her milk to all in time of drought, +and disappeared on being subjected to the treatment of the Welsh and +Shropshire cow.</p> +<p>Mr. Lloyd, Llanfihangel Glyn Myfyr, gave me a different tale of the +<i>Dau ychain Banawg</i> to that already related. His story is as +follows:—</p> +<h4><i>The Legend of Llyn y ddau ychain</i>.</h4> +<p>The speckled cow had two calves, which, when they grew up, became strong +oxen. In those days there was a wicked spirit that troubled +Cerrig-y-drudion Church, and the people greatly feared this spirit, and +everybody was afraid, even in the day-time, to pass the church, for there, +day after day, <!-- page 133--><a name="page133"></a><span +class="pagenum">p. 133</span>they saw the evil one looking out of the +church windows and grinning at them. They did not know what to do to +get rid of this spirit, but at last they consulted a famous conjuror, who +told them that no one could dislodge their enemy but the <i>Dau ychain +Banawg</i>. They knew of the two long-horned cattle which fed on Waen +Banawg. There, therefore, they went, and brought the powerful yoke to +the church. After considerable difficulty they succeeded in +dislodging the spirit, and in securing it to a sledge to which these oxen +were yoked, and now struggling to get free, he was dragged along by the +powerful oxen towards a lake on Hiraethog Mountain, but so ponderous was +their load and so fearful was the spirit’s contentions that the +sledge ploughed the land between the church and the lake as they went +along, leaving in the course that they took deep furrows, and when they +came to the hill so terrible were the struggles of the oxen to get along +that the marks of their hoofs were left in the rocks where they may still +be seen. When at last they reached the lake the spirit would not +yield, and therefore oxen, sledge, and spirit were driven into the lake, +and thus was the country rid of the evil one, and hence the name of the +lake—the Lake of the Two Oxen—for the oxen likewise perished in +the lake.</p> +<p>The foregoing legend is evidently founded on the older and more obscure +story of Hu Gardarn, or Hu the Mighty, who with his <i>Dau ychain +Banawg</i> drew to land the <i>avanc</i> out of <i>Llyn Llion</i>, so that +the lake burst out no more to deluge the earth. For, be it known, it +was this <i>avanc</i> that had occasioned the flood. However, there +is a rival claimant for the honour of having destroyed the <i>avanc</i>, +whatever that might have been, for, in Hindu Mythology, Vishnu is credited +with having slain the monster that had occasioned the Deluge.</p> +<p><!-- page 134--><a name="page134"></a><span class="pagenum">p. +134</span>This last bit of Folk-lore about Hu Gadarn, which is found in the +<i>Triads</i>, shows how widespread, and how very ancient, Welsh tales +are. Hu Gadarn is by some writers identified with Noah. He was +endowed, it would seem, with all the qualities of the gods of the Greeks, +Egyptians, and Orientals, and his name is applied by the Welsh poets of the +middle ages to the Supreme Being.</p> +<h4><i>Y Fuwch Gyfeiliorn</i>. <i>The Stray Cow</i>.</h4> +<p>The history of the Fairy Stray Cow appears in <i>Y Brython</i>, vol. +iii., pp. 183-4. The writer of the story states that he obtained his +materials from a Paper by the late Dr. Pugh, Penhelyg, Aberdovey. The +article alluded to by Gwilym Droed-ddu, the writer of the account in the +<i>Brython</i>, appeared in the <i>Archæologia Cambrensis</i> for +1853, pp. 201-5. The tale, as given by Dr. Pugh, is reproduced by +Professor Rhys in his Welsh Fairy Tales, and it is much less embellished in +English than in Welsh. I will quote as much of the Doctor’s +account as refers to the Stray Cow.</p> +<p>“A shrewd old hill farmer (Thomas Abergroes by name), well skilled +in the folk-lore of the district, informed me that, in years gone by, +though when, exactly, he was too young to remember, those dames +(<i>Gwragedd Annwn</i>) were wont to make their appearance, arrayed in +green, in the neighbourhood of Llyn Barfog, chiefly at eventide, +accompanied by their kine and hounds, and that, on quiet summer nights in +particular, these ban-hounds were often to be heard in full cry, pursuing +their prey—the souls of doomed men dying without baptism and +penance—along the upland township of Cefnrhosucha. Many a +farmer had a sight of their comely, milk-white kine; many a swain had his +soul turned to romance and poesy by a sudden vision of themselves in the +guise of damsels arrayed in green, and radiant in beauty and grace; and +many a sportsman had his path crossed by <!-- page 135--><a +name="page135"></a><span class="pagenum">p. 135</span>their white hounds of +supernatural fleetness and comeliness, the <i>Cwn Annwn</i>; but never had +any one been favoured with more than a passing view of either, till an old +farmer residing at Dyssyrnant, in the adjoining valley of Dyffryn Gwyn, +became at last the lucky captor of one of their milk-white kine. The +acquaintance which the <i>Gwartheg y Llyn</i>, the kine of the lake, had +formed with the farmer’s cattle, like the loves of the angels for the +daughters of men, became the means of capture; and the farmer was thereby +enabled to add the mystic cow to his own herd, an event in all cases +believed to be most conducive to the worldly prosperity of him who should +make so fortunate an acquisition. Never was there such a cow, never +were there such calves, never such milk and butter, or cheese; and the fame +of the <i>Fuwch Gyfeiliorn</i>, the stray cow, was soon spread abroad +through that central part of Wales known as the district of Rhwng y ddwy +Afon, from the banks of the Mawddach to those of the Dofwy +(Dovey)—from Aberdiswnwy to Abercorris. The farmer, from a +small beginning, rapidly became, like Job, a man of substance, possessed of +thriving herds of cattle—a very patriarch among the mountains. +But, alas! wanting Job’s restraining grace, his wealth made him +proud, his pride made him forget his obligation to the elfin cow, and +fearing she might soon become too old to be profitable, he fattened her for +the butcher, and then even she did not fail to distinguish herself, for a +more monstrously fat beast was never seen. At last the day of +slaughter came—an eventful day in the annals of a mountain +farm—the killing of a fat cow, and such a monster of obesity. +No wonder all the neighbours were gathered together to see the sight. +The old farmer looked upon the preparations in self-pleased importance; the +butcher felt he was about no common feat of his craft, <!-- page 136--><a +name="page136"></a><span class="pagenum">p. 136</span>and, baring his arm, +he struck the blow—not now fatal, for before even a hair had been +injured, his arm was paralysed, the knife dropped from his hand, and the +whole company was electrified by a piercing cry that awakened an echo in a +dozen hills, and made the welkin ring again; and lo and behold! the whole +assemblage saw a female figure, clad in green, with uplifted arms, standing +on one of the rocks overhanging Llyn Barfog, and heard her calling with a +voice loud as thunder:—</p> +<blockquote> +<p>‘Dere di velen Einion,<br /> +Cyrn cyveiliorn—braith y Llyn,<br /> +A’r voel Dodin,<br /> +Codwch, dewch adre.’</p> +<p>‘Come thou Einion’s yellow one,<br /> +Stray horns—speckled one of the Lake,<br /> +And the hornless Dodin,<br /> +Arise, come home.’</p> +</blockquote> +<p>And no sooner were these words of power uttered, than the original lake +cow, and all her progeny to the third and fourth generations, were in full +flight towards the heights of Llyn Barfog, as if pursued by the evil +one. Self-interest quickly roused the farmer, who followed in +pursuit, till, breathless and panting, he gained an eminence overlooking +the lake, but with no better success than to behold the green-attired dame +leisurely descending mid-lake, accompanied by the fugitive cows, and her +calves formed in a circle around her; they tossed their tails, she waved +her hands in scorn, as much as to say, ‘You may catch us, my friend, +if you can,’ as they disappeared beneath the dark waters of the lake, +leaving only the yellow water-lily to mark the spot where they vanished, +and to perpetuate the memory of this strange event. Meanwhile, the +farmer looked with rueful countenance upon the spot where the elfin herd +disappeared, and had ample leisure to deplore <!-- page 137--><a +name="page137"></a><span class="pagenum">p. 137</span>the effects of his +greediness, as with them also departed the prosperity which had hitherto +attended him, and he became impoverished to a degree below his original +circumstances, and in his altered circumstances few felt pity for one who, +in the noontide flow of prosperity, had shown himself so far forgetful of +favours received, as to purpose slaying his benefactor.” Thus +ends Dr. Pugh’s account of the Stray Cow.</p> +<p>A tale very much like the preceding is recorded of a Scotch +farmer. It is to be found in vol. ii., pp. 45-6, of Croker’s +<i>Fairy Legends of Ireland</i>, and is as follows:—</p> +<p>“A farmer who lived near a river had a cow which regularly every +year, on a certain day in May, left the meadow and went slowly along the +banks of the river till she came opposite to a small island overgrown with +bushes; she went into the water and waded or swam towards the island, where +she passed some time, and then returned to her pasture. This +continued for several years; and every year, at the usual season, she +produced a calf which perfectly resembled the elf bull. One +afternoon, about Martinmas, the farmer, when all the corn was got in and +measured, was sitting at his fireside, and the subject of the conversation +was, which of the cattle should be killed for Christmas. He said: +‘We’ll have the cow; she is well fed, and has rendered good +services in ploughing, and filled the stalls with fine oxen, now we will +pick her old bones.’ Scarcely had he uttered these words when +the cow with her young ones rushed through the walls as if they had been +made of paper, went round the dunghill, bellowed at each of her calves, and +then drove them all before her, according to their age, towards the river, +where they got into the water, reached the island, and vanished among the +bushes. They were never more heard of.”</p> +<h4><!-- page 138--><a name="page138"></a><span class="pagenum">p. +138</span><i>Ceffyl y Dwfr</i>. <i>The Water Horse</i>.</h4> +<p>The superstition respecting the water-horse, in one form or other, is +common to the Celtic race. He was supposed to intimate by +preternatural lights and noises the death of those about to perish by +water, and it was vulgarly believed that he even assisted in drowning his +victims. The water-horse was thought to be an evil spirit, who, +assuming the shape of a horse, tried to allure the unwary to mount him, and +then soaring into the clouds, or rushing over mountain, and water, would +suddenly vanish into air or mist, and precipitate his rider to +destruction.</p> +<p>The Welsh water-horse resembles the Kelpie of the Scotch. +Jamieson, under the word <i>Kelpie</i>, in his <i>Scottish Dictionary</i>, +quoting from various authors, as is his custom, says:—</p> +<p>“This is described as an aquatic demon, who drowns not only men +but ships. The ancient Northern nations believed that he had the form +of a horse; and the same opinion is still held by the vulgar in +Iceland.</p> +<p>“Loccenius informs us that in Sweden the vulgar are still afraid +of his power, and that swimmers are on their guard against his attacks; +being persuaded that he suffocates and carries off those whom he catches +under water.” “Therefore,” adds this writer, +“it would seem that ferry-men warn those who are crossing dangerous +places in some rivers not so much as to mention his name; lest, as they +say, they should meet with a storm and be in danger of losing their +lives. Hence, doubtless, has this superstition originated; that, in +these places formerly, during the time of paganism, those who worshipped +their sea-deity <i>Nekr</i>, did so, as it were with a sacred silence, for +the reason already given.”</p> +<p>The Scotch Kelpie closely resembled the Irish Phoocah, or Poocah, a +mischievous being, who was particularly dreaded on the night of All Hallow +E’en, when it was <!-- page 139--><a name="page139"></a><span +class="pagenum">p. 139</span>thought he had especial power; he delighted to +assume the form of a black horse, and should any luckless wight bestride +the fiendish steed, he was carried through brake and mire, over water and +land at a bewildering pace. Woe-betide the timid rider, for the +Poocah made short work of such an one, and soon made him kiss the +ground. But to the bold fearless rider the Poocah submitted +willingly, and became his obedient beast of burden.</p> +<p>The following quotation from the <i>Tales of the Cymry</i>, p. 151, +which is itself an extract from Mrs. S. C. Hall’s <i>Ireland</i>, +graphically describes the Irish water fiend:—</p> +<blockquote> +<p>“The great object of the Poocah seems to be to obtain a rider, and +then he is in all his most malignant glory. Headlong he dashes +through briar and brake, through flood and fall, over mountain, valley, +moor, and river indiscriminately; up and down precipice is alike to him, +provided he gratifies the malevolence that seems to inspire him. He +bounds and flies over and beyond them, gratified by the distress, and +utterly reckless and ruthless of the cries, and danger, and suffering of +the luckless wight who bestrides him.”</p> +</blockquote> +<p>Sometimes the Poocah assumed the form of a goat, an eagle, or of some +other animal, and leaped upon the shoulders of the unwary traveller, and +clung to him, however frantic were the exertions to get rid of the +monster.</p> +<p>Allied to the water-horse were the horses upon which magicians in +various lands were supposed to perform their aerial journeys.</p> +<p>It was believed in Wales that the clergy could, without danger, ride the +water-horse, and the writer has heard a tale of a clergyman, who, when +bestride one of these horses, had compassion on his parish clerk, who was +trudging by his side, and permitted him to mount behind him, on <!-- page +140--><a name="page140"></a><span class="pagenum">p. 140</span>condition +that he should keep silence when upon the horse’s back. For +awhile the loquacious parish clerk said no word, but ere long the wondrous +pace of the horse caused him to utter a pious ejaculation, and no sooner +were the words uttered than he was thrown to the ground; his master kept +his seat, and, on parting with the fallen parish official, shouted out, +“Serve you right, why did you not keep your noisy tongue +quiet?”</p> +<p>The weird legends and gloomy creations of the Celt assume a mild and +frolicsome feature when interpreted by the Saxon mind. The malevolent +Poocah becomes in England the fun-loving Puck, who delights in playing his +pranks on village maidens, and who says:—</p> +<blockquote> +<p>I am that merry wanderer of the night;<br /> +Jest to Oberon, and make him smile,<br /> +When I a fat and bean-fed horse beguile,<br /> +Neighing in likeness of a filly foal;<br /> +And sometimes lurk I in a gossip’s bowl,<br /> +In very likeness of a roasted crab;<br /> +And when she drinks against her lips I bob,<br /> +And on her withered dew-lap pour the ale.</p> +<p><i>Midsummer Night’s Dream</i>, Act I, Sc. I.</p> +</blockquote> +<p>The <i>Ceffyl-y-Dwfr</i> was very different to Chaucer’s wonderful +brass horse, which could be ridden, without harm, by a sleeping +rider:—</p> +<blockquote> +<p>This steed of brasse, and easilie and well<br /> +Can in the space of a day naturél,<br /> +This is to say, in foure and twenty houres,<br /> +Where so ye lists, in drought or ellés showers,<br /> +Baren yours bodie into everie place,<br /> +In which your hearté willeth for to pace,<br /> +Withouten wemme of you through foul or fair,<br /> +Or if you liste to flee as high in th’ aire<br /> +As doth an eagle when him liste to soare,<br /> +This same steed shall bear you evermore,<br /> +Withouten harm, till ye be there you leste,<br /> +<!-- page 141--><a name="page141"></a><span class="pagenum">p. +141</span>Though that ye sleepen on his back or reste;<br /> +And turn againe with writhing of a pinne,<br /> +He that it wroughte he couldé many a gin,<br /> +He waited many a constellation,<br /> +Ere he had done this operation.</p> +<p><i>Chaucer’s Squire’s Tale</i>, 137-152.</p> +</blockquote> +<p>The rider of the magic horse was made acquainted with the charm that +secured its obedience, for otherwise he took an aerial ride at his +peril. This kind of invention is oriental, but it is sufficiently +like the Celtic in outline to indicate that all figments of the kind had +undoubtedly a common origin.</p> +<p>I have seen it somewhere stated, but where I cannot recall to mind, +that, the Water Horses did, in olden times, sport, on the Welsh mountains, +with the puny native ponies, before they became a mixed breed.</p> +<p>It was believed that the initiated could conjure up the River Horse by +shaking a magic bridle over the pool wherein it dwelt.</p> +<p>There is much curious information respecting this mythic animal in the +<i>Tales of the Cymry</i> and from this work I have culled many +thoughts.</p> +<h4><i>The Torrent Spectre</i>.</h4> +<p>This spectre was supposed to be an old man, or malignant spirit, who +directed, and ruled over, the mountain torrents. He delighted in +devastating the lands. His appearance was horrible to behold, and it +was believed that in the midst of the rushing stream his terrible form +could be discerned apparently moving with the torrent, but in reality +remaining stationary. Now he would raise himself half out of the +water, and ascend like a mist half as high as the near mountain, and then +he would dwindle down to the size of a man. His laugh accorded with +his savage visage, and his long hair stood on end, and a mist always +surrounded him.</p> +<p>Davies, in his <i>Mythology of the Druids</i>, says that believers in +this strange superstition are yet to be met with in <!-- page 142--><a +name="page142"></a><span class="pagenum">p. 142</span>Glamorganshire. +Davies was born in the parish of Llanvareth, Radnorshire, in 1756, and died +January 1st, 1831.</p> +<h4><i>Gwrach y Rhibyn</i>, <i>or Hag of the Mist</i>.</h4> +<p>Another supernatural being associated with water was the <i>Gwrach y +Rhibyn</i>. She was supposed to reside in the dripping fog, but was +seldom, if ever seen. It was believed that her shriek foretold +misfortune, if not death, to the hearer, and some even thought that, in a +shrill tenor, and lengthened voice, she called the person shortly to die by +name.</p> +<p><i>Yr Hen Chrwchwd</i>, or The Old Humpbacked, a fiend in the shape of +an old woman, is thought to be identical with this <i>Gwrach y +Rhibyn</i>.</p> +<p>In Carmarthenshire the spirit of the mist is represented, not as a +shrivelled up old woman, but as a hoary headed old man, who seats himself +on the hill sides, just where the clouds appear to touch them, and he is +called <i>Y Brenhin Llwyd</i>, or The Grey King. I know not what +functions this venerable personage, or king of the mist, performed, unless +it were, that he directed the mist’s journey through the air.</p> +<h4><i>Mermaids and Mermen</i>.</h4> +<p>It is said that these fabulous beings frequented the sea-coasts of Wales +to the great danger of the inhabitants. The description of the Welsh +mermaid was just as it is all over the world; she is depicted as being +above the waist a most lovely young woman, whilst below she is like a fish +with fins and spreading tail. Both mermen and mermaids were fond, it +is said, of combing their long hair, and the siren-like song of the latter +was thought to be so seductive as to entice men to destruction. It +was believed that beautiful mermaids fell in love with comely young men and +even induced them to enter their abodes in the depth of the sea.</p> +<p>I heard the following tale, I believe in Carnarvonshire, but I have no +notes of it, and write from memory.</p> +<p><!-- page 143--><a name="page143"></a><span class="pagenum">p. +143</span>A man captured a mermaid, and took her home to his house, but she +did nothing but beg and beg to be allowed to return to the sea, but +notwithstanding her entreaties her captor kept her safe enough in a room, +and fastened the door so that she could not escape. She lingered +several days, pitifully beseeching the man to release her, and then she +died. But ever after that event a curse seemed to rest upon the man, +for he went from bad to worse, and died miserably poor.</p> +<p>It was always considered most unlucky to do anything unkind to these +beings. Fear acted as a powerful incentive, in days of old, to +generous conduct. For it was formerly believed that vengeance ever +overtook the cruel.</p> +<p>An Isle of Man legend, related by Waldron, in his account of the Isle of +Man, and reproduced by Croker, vol. i., p. 56, states, that some persons +captured a mermaid, and carried her to a house and treated her tenderly, +but she refused meat and drink, neither would she speak, when addressed, +though they knew these creatures could speak. Seeing that she began +to look ill, and fearing some great calamity would befall the island if she +died, they opened the door, after three days, and she glided swiftly to the +sea side. Her keeper followed at a distance and saw her plunge into +the sea, where she was met by a great number of her own species, one of +whom asked her what she had seen among those on land, to which she +answered, “Nothing, but that they are so ignorant as to throw away +the very water they boil their eggs in.”</p> +<h2>STORIES OF SATAN, GHOSTS, ETC.</h2> +<p>Although Max Müller, in <i>Chips from a German Workshop</i>, vol. +ii., p. 238, states that “The Aryan nations had no Devil,” this +certainly cannot at present be affirmed of that <!-- page 144--><a +name="page144"></a><span class="pagenum">p. 144</span>branch of the Celtic +race which inhabits Wales. In the Principality the Devil occupies a +prominent position in the foreground of Welsh Folk-Lore. He is, +however, generally depicted as inferior in cunning and intellect to a +bright-witted Welshman, and when worsted in a contest he acknowledges his +inferiority by disappearing in a ball or wheel of fire. Men, it was +supposed, could sell themselves to the Evil One for a term of years, but +they easily managed to elude the fulfilment of the contract, for there was +usually a loop-hole by which they escaped from the clutches of the stupid +Devil. For instance, a man disposes of his soul for riches, +pleasures, and supernatural knowledge and power, which he is to enjoy for a +long number of years, and in the contract it is stipulated that the +agreement holds good if the man is buried either <i>in</i> or +<i>outside</i> the church. To all appearance the victim is +irretrievably lost, but no, after enjoying all the fruits of his contract, +he cheats the Devil of his due, by being buried <i>in</i> or <i>under</i> +the church walls.</p> +<p>In many tales Satan is made to act a part detrimental to his own +interests; thus Sabbath breakers, card players, and those who practised +divination, have been frightened almost to death by the appearance of the +Devil, and there and then, being terrified by the horrible aspect of the +enemy, they commenced a new life. This thought comes out strongly in +<i>Y Bardd Cwsg</i>. The poet introduces one of the fallen angels as +appearing to act the part given to the Devil, in the play of Faust, when it +was being performed at Shrewsbury, and this appearance drove the +frequenters of the theatre from their pleasures to their prayers. His +words are:—</p> +<p>“Dyma walch, ail i hwnw yn y Mwythig, y dydd arall, ar ganol +interlud Doctor Ffaustus; a rhai . . . pan oeddynt brysuraf, ymddangosodd y +diawl ei hun i chwareu ei bart ac wrth hynny gyrodd bawb o’i bleser +i’w weddiau.”</p> +<p><!-- page 145--><a name="page145"></a><span class="pagenum">p. +145</span>In English this is:—“Here’s a fine fellow, +second to that at Shrewsbury, who the other day, when the interlude of +Doctor Faustus was being acted, in the middle of the play, all being busily +engaged, the devil himself appeared to take his own part, and by so doing, +drove everyone from pleasure to prayer.”</p> +<p>The absurd conduct of the Evil Spirit on this occasion is held up to +ridicule by the poet, but the idea, which is an old one, that demons were, +by a superior power, obliged to frustrate their own designs, does not seem +to have been taken into consideration by him. He depicts the Devil as +a strange mixture of stupidity and remorseless animosity. But this, +undoubtedly, was the then general opinion. The bard revels in +harrowing descriptions of the tortures of the damned in Gehenna—the +abode of the Arch-fiend and his angels. This portion of his work was +in part the offspring of his own fervid imagination; but in part it might +have been suggested to him by what had been written already on the subject; +and from the people amongst whom he lived he could have, and did derive, +materials for these descriptions. In any case he did not outrage, by +any of his horrible depictions of Pandemonium, the sentiments of his fellow +countrymen, and his delineation of Satan was in full accord with the +popular opinion of his days. The bard did not create but gave +utterance to the fleeting thoughts which then prevailed respecting the +Devil. Indeed there does not seem to be in Wales any distinct +attributes ascribed to Satan, which are not also believed to be his +specialities in other countries. His personal appearance is the same +in most places. He is described as being black, with horns, and hoofs +and tail, he breathes fire and brimstone, and he is accompanied with the +clank of chains. Such was the uncouth form which Satan was supposed +to <!-- page 146--><a name="page146"></a><span class="pagenum">p. +146</span>assume, and such was the picture drawn of him formerly in +Wales.</p> +<p>There is a strong family likeness in this description between Satan and +<i>Pan</i>, who belongs to Greek and Egyptian mythology. Pan had two +small horns on his head, his nose was flat, and his legs, thighs, tail, and +feet were those of a goat. His face is described as ruddy, and he is +said to have possessed many qualities which are also ascribed to +Satan. His votaries were not encumbered with an exalted code of +morality.</p> +<p>The <i>Fauni</i>, certain deities of Italy, are also represented as +having the legs, feet, and ears of goats, and the rest of the body human, +and the <i>Satyri</i> of the Greeks are also described as having the feet +and legs of goats, with short horns on the head, and the whole body covered +with thick hair. These demigods revelled in riot and +lasciviousness. The satyrs attended upon Bacchus, and made themselves +conspicuous in his orgies. The Romans called their satyrs Fauni, +Panes, and Sylvani.</p> +<p>It is difficult to ascertain whether the Celt of Britain obtained +through the Romans their gross notions of the material body of Satan, or +whether it was in later times that they became possessed of this +idea. It may well have been that the Fauni, and other disreputable +deities of the conquerors of the world, on the introduction of Christianity +were looked upon as demons, and their forms consequently became fit +representations of the Spirit of Evil, from whom they differed little, if +any, in general attributes. In this way god after god would be +removed from their pedestals in the world’s pantheon, and would be +relegated to the regions occupied by the great enemy of all that is pure, +noble, and good in mankind. Thus the god of one age would become the +devil of the succeeding age, retaining, nevertheless, <!-- page 147--><a +name="page147"></a><span class="pagenum">p. 147</span>by a cruel irony, the +same form and qualities in his changed position that he had in his exalted +state.</p> +<p>It is by some such reasoning as the preceding that we can account for +the striking personal resemblance between the Satan of mediæval and +later times and the mythical deities already mentioned.</p> +<p>Reference has been made to the rustic belief that from his mouth Satan +emits fire and brimstone, and here again we observe traces of classic +lore. The fabulous monsters, Typhæus, or Typhon, and +Chimæra, are probably in this matter his prototypes. It is said +that real flames of devouring fire darted from the mouth and eyes of +Typhon, and that he uttered horrible yells, like the shrieks of different +animals, and Chimæra is described as continually vomiting flames.</p> +<p>Just as the gods of old could assume different shapes, so could +Satan. The tales which follow show that he could change himself at +will into the form of a lovely woman, a mouse, a pig, a black dog, a cock, +a fish, a headless horse, and into other animals or monstrous beings. +But the form which, it is said, he usually assumed to enable him to escape +when discovered in his intrigues was a ball or hoop of fire.</p> +<p>The first series of tales which I shall relate depict Satan as taking a +part in the pastimes of the people.</p> +<h3>Satan Playing Cards.</h3> +<p>A good many years ago I travelled from Pentrevoelas to Yspytty in +company with Mr. Lloyd, the then vicar of the latter parish, who, when +crossing over a bridge that spanned a foaming mountain torrent, called my +attention to the spot, and related to me the following tale connected with +the place:—</p> +<p>A man was returning home late one night from a <!-- page 148--><a +name="page148"></a><span class="pagenum">p. 148</span>friend’s house, +where he had spent the evening in card playing, and as he was walking along +he was joined by a gentleman, whose conversation was very +interesting. At last they commenced talking about card playing, and +the stranger invited the countryman to try his skill with him, but as it +was late, and the man wanted to go home, he declined, but when they were on +the bridge his companion again pressed him to have a game on the parapet, +and proceeded to take out of his pocket a pack of cards, and at once +commenced dealing them out; consequently, the man could not now refuse to +comply with the request. With varying success game after game was +played, but ultimately the stranger proved himself the more skilful +player. Just at this juncture a card fell into the water; and in +their excitement both players looked over the bridge after it, and the +countryman saw to his horror that his opponent’s head, reflected in +the water, had on it <i>two horns</i>. He immediately turned round to +have a careful look at his companion; he, however, did not see him, but in +his place was a <i>ball of fire</i>, which flashed away from his sight.</p> +<p>I must say that when I looked over the bridge I came to the conclusion +that nothing could have been reflected in the water, for it was a rushing +foaming torrent, with no single placid spot upon its surface.</p> +<p>Another version of the preceding tale I obtained from the Rev. Owen +Jones. In this instance the <i>cloven foot</i> and not the <i>horned +head</i> was detected. The scene of this tale is laid in the parish +of Rhuddlan near Rhyl.</p> +<h3>Satan Playing Cards at a Merry Meeting.</h3> +<p>It was formerly a general custom in Wales for young lads and lasses to +meet and spend a pleasant evening together in various farmhouses. +Many kinds of amusements, such as dancing, singing, and card playing, were +resorted to, <!-- page 149--><a name="page149"></a><span class="pagenum">p. +149</span>to while away the time. The Rev. Owen Jones informed me +that once upon a time a merry party met at Hênafon near Rhuddlan, and +when the fun was at its height a gentleman came to the farm, and joined +heartily in all the merriment. By and by, card playing was +introduced, and the stranger played better than any present. At last +a card fell to the ground, and the party who picked it up discovered that +the clever player had a cloven foot. In his fright the man screamed +out, and immediately the Evil One—for he it was that had joined the +party—transformed himself into a wheel of fire, and disappeared up +the chimney.</p> +<p>For the next tale I am also indebted to my friend the Rev. Owen +Jones. The story appears in a Welsh MS. in his possession, which he +kindly lent me. I will, first of all, give the tale in the +vernacular, and then I will, for the benefit of my English readers, supply +an English translation.</p> +<h3>Satan Playing Cards on Rhyd-y-Cae Bridge, +Pentrevoelas.</h3> +<p>“Gwas yn y Gilar a phen campwr ei oes am chwareu cardiau oedd +Robert Llwyd Hari. Ond wrth fyn’d adre’ o Rhydlydan, wedi +bod yn chwareu yn nhy Modryb Ann y Green, ar ben y lôu groes, daeth +boneddwr i’w gyfarfod, ag aeth yn ymgom rhyngddynt. Gofynodd y +boneddwr iddo chware’ <i>match</i> o gardiau gydag e. +‘Nid oes genyf gardian,’ meddai Bob. ‘Oes, y mae +genyt ddau ddec yn dy bocet,’ meddai’r boneddwr. Ag fe +gytunwyd i chware’ <i>match</i> ar Bont Rhyd-y-Cae, gan ei bod yn +oleu lleuad braf. Bu y boneddwr yn daer iawn arno dd’od i Blas +Iolyn, y caent ddigon o oleu yno, er nad oedd neb yn byw yno ar y +pryd. Ond nacaodd yn lân. Aed ati o ddifrif ar y bont, R. +Ll. yn curo bob tro. Ond syrthiodd cardyn dros y bont, ac fe +edrychodd yntau i lawr. Beth welai and carnau ceffyl gan y +boneddwr. Tyngodd ar y Mawredd na chwareuai ddim chwaneg; ar hyn fe +aeth ei bartner yn olwyn o dân rhyngddo <!-- page 150--><a +name="page150"></a><span class="pagenum">p. 150</span>a Phlas Iolyn, ac +aeth yntau adre’ i’r Gilar.” The English of the +tale is as follows:—</p> +<p>Robert Llwyd Hari was a servant in Gilar farm, and the champion card +player of his day. When going home from Rhydlydan, after a game of +cards in Aunty Ann’s house, called the Green, he was met at the end +of the cross-lane by a gentleman, who entered into conversation with +him. The gentleman asked him to have a game of cards. “I +have no cards,” answered Bob. “Yes you have, you have two +packs in your pocket,” answered the gentleman. They settled to +play a game on the bridge of Rhyd-y-Cae, as it was a beautiful moonlight +night. The gentleman was very pressing that they should go to Plas +Iolyn, because they would find there, he said, plenty of light, although no +one was then living at the place. But Bob positively refused to go +there. They commenced the game in downright good earnest on the +bridge, R. Ll. winning every game. But a card fell over the bridge +into the water, and Bob looked over, and saw that the gentleman had hoofs +like a horse. He swore by the Great Being that he would not play any +longer, and on this his partner turned himself into a <i>wheel of fire</i>, +and departed bowling towards Plas Iolyn, and Bob went home to Gilar.</p> +<h3>Satan Snatching a Man up into the Air.</h3> +<p>It would appear that poor Bob was doomed to a sad end. His last +exploit is thus given:—</p> +<p>“Wrth fyned adre o chware cardia, ar Bont Maesgwyn gwelai Robert +Llwyd Hari gylch crwn o dân; bu agos iddo droi yn ol, cymerodd galon +eilwaith gan gofio fod ganddo Feibl yn ei boced, ac i ffordd ag e rhyngddo +a’r tân, a phan oedd yn passio fe’i cipiwyd i fyny +i’r awyr gan y Gwr Drwg, ond gallodd ddyweyd rhiw air wrth y D---, +gollyngodd ef i lawr nes ydoedd yn disgyn yn farw mewn llyn a elwir Llyn +Hari.”</p> +<p><!-- page 151--><a name="page151"></a><span class="pagenum">p. +151</span>Which in English is as follows:—</p> +<p>When going home from playing cards, on Maesgwyn Bridge Robert Llwyd Hari +saw a hoop of fire; he was half inclined to turn back, but took heart, +remembering that he had a Bible in his pocket. So on he went, and +when passing the fire he was snatched up into the air by the Bad Man, but +he was able to utter a certain word to the D---, he was dropped down, and +fell dead into a lake called Harry’s Lake.</p> +<p>Many tales, varying slightly from the preceding three stories, are still +extant in Wales, but these given are so typical of all the rest that it is +unnecessary to record more.</p> +<p>It may be remarked that card playing was looked upon in the last +century—and the feeling has not by any means disappeared in our +days—as a deadly sin, and consequently a work pleasing to the Evil +One, but it appears singular that the aid of Satan himself should have been +invoked to put down a practice calculated to further his own +interests. The incongruity of such a proceeding did not apparently +enter into the minds of those who gave currency to these unequal +contests. But in the tales we detect the existence of a tradition +that Satan formerly joined in the pastimes of the people, and, if for card +playing some other game were substituted, such as dancing, we should have a +reproduction of those fabulous times, when satyrs and demigods and other +prototypes of Satan are said to have been upon familiar terms with mortals, +and joined in their sports.</p> +<p>The reader will have noticed that the poor man who lost his life in the +Lake thought himself safe because he had a Bible in his pocket. This +shows that the Bible was looked upon as a talisman. But in this +instance its efficacy was only partial. I shall have more to say on +this subject in another part of this work.</p> +<p><!-- page 152--><a name="page152"></a><span class="pagenum">p. +152</span>Satan in the preceding tales, and others, which shall by and by +be related, is represented as transforming himself into a ball, or wheel of +fire—into fire, the emblem of an old religion, a religion which has +its votaries in certain parts of the world even in this century, and which, +at one period in the history of the human race, was widespread. It is +very suggestive that Satan should be spoken of as assuming the form of the +Fire God, when his personality is detected, and the hint, conveyed by this +transformation, would imply that he was himself the Fire God.</p> +<p>Having made these few comments on the preceding tales, I will now record +a few stories in which Satan is made to take a role similar to that +ascribed to him in the card-playing stories.</p> +<p>In the following tales Satan’s aid is invoked to bring about a +reformation in the observance of the Sabbath day.</p> +<h3>Satan frightening a Man for gathering Nuts on Sunday.</h3> +<p>The following tale was related to me by the Rev. W. E. Jones, rector of +Bylchau, near Denbigh:—</p> +<p>Richard Roberts, Coederaill, Bylchau, when a young man, worked in +Flintshire, and instead of going to a place of worship on Sunday he got +into the habit of wandering about the fields on that day. One fine +autumn Sunday he determined to go a-nutting. He came to a wood where +nuts were plentiful, and in a short time he filled his pockets with nuts, +but perceiving a bush loaded with nuts, he put out his hand to draw the +branch to him, when he observed a hairy hand stretching towards the same +branch. As soon as he saw this hand he was terribly frightened, and +without turning round to see anything further of it, he took to his heels, +and never afterwards did he venture to go a-nutting on Sunday.</p> +<p>Richard Roberts told the tale to Mr. Jones, his Rector, <!-- page +153--><a name="page153"></a><span class="pagenum">p. 153</span>who tried to +convince Roberts that a monkey was in the bush, but he affirmed that Satan +had come to him.</p> +<h3>Satan taking possession of a man who fished on Sunday.</h3> +<p>The following tale is in its main features still current in Cynwyd, a +village about two miles from Corwen. The first reference to the story +that I am acquainted with appeared in an essay sent in to a local +Eisteddfod in 1863. The story is thus related in this +essay:—</p> +<p>“About half a mile from Cynwyd is the ‘Mill +Waterfall,’ beneath which there is a deep linn or whirlpool, where a +man, who was fishing there on Sunday, once found an enormous fish. +‘I will catch him, though the D---l take me,’ said the +presumptuous man. The fish went under the fall, the man followed him, +and was never afterwards seen.” Such is the tale, but it is, or +was believed, that Satan had changed himself into a fish, and by allurement +got the man into his power and carried him bodily to the nethermost +regions.</p> +<h3>Satan appearing in many forms to a Man who Travelled on +Sunday.</h3> +<p>I received the following tale from my deceased friend, the Rev. J. L. +Davies, late Rector of Llangynog, near Llanfyllin, Montgomeryshire, and he +obtained it from William Davies, the man who figures in the story.</p> +<p>As a preface to the tale, it should be stated that it was usual, some +years ago, for Welsh labourers to proceed to the harvest in England, which +was earlier there than in Wales, and after that was finished, they hastened +homewards to be in time for their own harvest. These migratory Welsh +harvestmen are not altogether extinct in our days, but about forty years +ago they were much more common than they are at present. Then +respectable farmers’ sons with sickles on their backs, and well +filled wallets over their <!-- page 154--><a name="page154"></a><span +class="pagenum">p. 154</span>shoulders, went in companies to the early +English Lowlands to hire themselves as harvest labourers. My tale now +commences:—</p> +<p>William Davies, Penrhiw, near Aberystwyth, went to England for the +harvest, and after having worked there about three weeks, he returned home +alone, with all possible haste, as he knew that his father-in-law’s +fields were by this time ripe for the sickle. He, however, failed to +accomplish the journey before Sunday; but he determined to travel on +Sunday, and thus reach home on Sunday night to be ready to commence reaping +on Monday morning. His conscience, though, would not allow him to be +at rest, but he endeavoured to silence its twittings by saying to himself +that he had with him no clothes to go to a place of worship. He +stealthily, therefore, walked on, feeling very guilty every step he took, +and dreading to meet anyone going to chapel or church. By Sunday +evening he had reached the hill overlooking Llanfihangel Creuddyn, where he +was known, so he determined not to enter the village until after the people +had gone to their respective places of worship; he therefore sat down on +the hill side and contemplated the scene below. He saw the people +leave their houses for the house of God, he heard their songs of praise, +and now he thinks he could venture to descend and pass through the village +unobserved. Luckily no one saw him going through the village, and now +he has entered a barley field, and although still uneasy in mind, he feels +somewhat reassured, and steps on quickly. He had not proceeded far in +the barley field before he found himself surrounded by a large number of +small pigs. He was not much struck by this, though he thought it +strange that so many pigs should be allowed to wander about on the Sabbath +day. The pigs, however, <!-- page 155--><a name="page155"></a><span +class="pagenum">p. 155</span>came up to him, stared at him, grunted, and +scampered away. Before he had traversed the barley field he saw +approaching him an innumerable number of mice, and these, too, surrounded +him, only, however, to stare at him, and then to disappear. By this +Davies began to be frightened, and he was almost sorry that he had broken +the Sabbath day by travelling with his pack on his back instead of keeping +the day holy. He was not now very far from home, and this thought +gave him courage and on he went. He had not proceeded any great +distance from the spot where the mice had appeared when he saw a large +greyhound walking before him on the pathway. He anxiously watched the +dog, but suddenly it vanished out of his sight. By this the poor man +was thoroughly frightened, and many and truly sincere were his regrets that +he had broken the Sabbath; but on he went. He passed through the +village of Llanilar without any further fright. He had now gone about +three miles from Llanfihangel along the road that goes to Aberystwyth, and +he had begun to dispel the fear that had seized him, but to his horror he +saw something approach him that made his hair stand on end. He could +not at first make it out, but he soon clearly saw that it was a horse that +was madly dashing towards him. He had only just time to step on to +the ditch, when, horrible to relate, a headless white horse rushed past +him. His limbs shook and the perspiration stood out like beads on his +forehead. This terrible spectre he saw when close to Tan’rallt, +but he dared not turn into the house, as he was travelling on Sunday, so on +he went again, and heartily did he wish himself at home. In fear and +dread he proceeded on his journey towards Penrhiw. The most direct +way from Tan’rallt to Penrhiw was a pathway through the fields, and +Davies took this pathway, and now he was in sight of his home, and he <!-- +page 156--><a name="page156"></a><span class="pagenum">p. +156</span>hastened towards the boundary fence between Tan’rallt and +Penrhiw. He knew that there was a gap in the hedge that he could get +through, and for this gap he aimed; he reached it, but further progress was +impossible, for in the gap was a lady lying at full length, and immovable, +and stopping up the gap entirely. Poor Davies was now more thoroughly +terrified than ever. He sprang aside, he screamed, and then he +fainted right away. As soon as he recovered consciousness, he, on his +knees, and in a loud supplicating voice, prayed for pardon. His +mother and father-in-law heard him, and the mother knew the voice and said, +“It is my Will; some mishap has overtaken him.” They went +to him and found he was so weak that he could not move, and they were +obliged to carry him home, where he recounted to them his marvellous +experience.</p> +<p>My clerical friend, who was intimately acquainted with William Davies, +had many conversations with him about his Sunday journey, and he argued the +matter with him, and tried to persuade him that he had seen nothing, but +that it was his imagination working on a nervous temperament that had +created all his fantasies. He however failed to convince him, for +Davies affirmed that it was no hallucination, but that what he had seen +that Sunday was a punishment for his having broken the Fourth +Commandment. It need hardly be added that Davies ever afterwards was +a strict observer of the Day of Rest.</p> +<p>The following tale, taken from <i>A Relation of Apparitions</i>, etc., +by the Rev. Edmund Jones, inculcates the same lesson as that taught by the +previous tales. I will give the tale a title.</p> +<h3>The Evil Spirit appearing to a Man who frequented Alehouses on +Sunday.</h3> +<p>Jones writes as follows:—“W. J. was once a <!-- page +157--><a name="page157"></a><span class="pagenum">p. +157</span>Sabbath-breaker at <i>Risca</i> village, where he frequently used +to play and visit the alehouses on the Sabbath day, and there stay till +late at night. On returning homeward he heard something walking +behind him, and turning to see what it was he could see the likeness of a +man walking by his side; he could not see his face, and was afraid to look +much at it, fearing it was an evil spirit, as it really was, therefore he +did not wish it good night. This dreadful dangerous apparition +generally walked by the left side of him. It afterwards appeared like +a great mastiff dog, which terrified him so much that he knew not where he +was. After it had gone about half a mile, it transformed itself into +a great fire, as large as a small field, and resembled the noise which a +fire makes in burning gorse.”</p> +<p>This vision seems to have had the desired effect on W. J. for we are +told that he <i>was once</i> a Sabbath breaker, the inference being, that +he was not one when the Rev. Edmund Jones wrote the above narrative.</p> +<p>Tales of this kind could be multiplied to almost any extent, but more +need not be given. The one idea that runs through them all is that +Satan has appeared, and may appear again, to Sabbath breakers, and +therefore those who wish to avoid coming in contact with him should keep +the Sabbath day holy.</p> +<h3>Satan Outwitted.</h3> +<p>In the preceding tales the Evil One is depicted as an agent in the +destruction of his own kingdom. He thus shows his obtuseness, or his +subordination to a higher power. In the story that follows, he is +outwitted by a Welshman. Many variants of this tale are found in many +countries. It is evident from this and like stories, that it was +believed the Spirit of Evil could easily be circumvented by an intelligent +human being.</p> +<p><!-- page 158--><a name="page158"></a><span class="pagenum">p. +158</span>The tale is taken from <i>Y Brython</i>, vol. v., p. 192. I +when a lad often heard the story related, and the scene is laid in +Trefeglwys, Montgomeryshire, a parish only a few miles distant from the +place where I spent my childhood. The writer in <i>Y Brython</i>, +speaking of <i>Ffinant</i>, says that this farm is about a mile from +Trefeglwys, on the north side of the road leading to Newtown. He then +proceeds as follows:—</p> +<p>“Mae hen draddodiad tra anhygoel yn perthyn i’r lie +hwn. Dywedir fod hen ysgubor yn sefyll yn yr ochr ddeheuol i’r +brif-ffordd. Un boreu Sul, pan ydoedd y meistr yn cychwyn i’r +Eglwys, dywedodd wrth un o’i weision am gadw y brain oddi ar y maes +lle yr oedd gwenith wedi ei hau, yn yr hwn y safai yr hen ysgubor. Y +gwas, trwy ryw foddion, a gasglodd y brain oll iddi, a chauodd arnynt; yna +dilynodd ei feistr i’r Eglwys; yntau, wrth ei weled yno, a +ddechreuodd ei geryddu yn llym. Y meistr, wedi clywed y fath newydd, +a hwyliodd ei gamrau tua’i gartref; ac efe a’u cafodd, er ei +syndod, fel y crybwyllwyd; ac fe ddywedir fod yr ysgubor yn orlawn o +honynt. Gelwir y maes hwn yn <i>Crow-barn</i>, neu Ysgubor y brain, +hyd heddyw. Dywedir mai enw y gwas oedd Dafydd Hiraddug, ac iddo +werthu ei hun i’r diafol, ac oherwydd hyny, ei fod yn alluog i +gyflawni gweithredoedd anhygoel yn yr oes hon. Pa fodd bynag, dywedir +i Dafydd fod yn gyfrwysach na’r hen sarff y tro hwn, yn ol y cytundeb +fu rhyngddynt. Yr ammod oedd, fod i’r diafol gael meddiant +hollol o Ddafydd, os dygid ei gorff dros erchwyn gwely, neu trwy ddrws, neu +os cleddid ef mewn mynwent, neu mewn Eglwys. Yr oedd Dafydd wedi +gorchymyn, pan y byddai farw, am gymmeryd yr afu a’r ysgyfaint +o’i gorff, a’i taflu i ben tomen, a dal sylw pa un ai cigfran +ai colomen fyddai yn ennill buddugoliaeth am danynt; os cigfran, am +gymmeryd ei gorff allan trwy waelod ac nid dros erchwyn y gwely; a thrwy +bared ac nid trwy <!-- page 159--><a name="page159"></a><span +class="pagenum">p. 159</span>ddrws, a’i gladdu, nid mewn mynwent na +llan, ond o dan fur yr Eglwys; ac i’r diafol pan ddeallodd hyn +lefaru, gan ddywedyd:—</p> +<blockquote> +<p>Dafydd Hiraddug ei ryw,<br /> +<i>Ffals</i> yn farw, <i>ffals</i> yn fyw.”</p> +</blockquote> +<p>The tale in English is as follows:—</p> +<p>There is an incredible tradition connected with this place Ffinant, +Trefeglwys. It is said that an old barn stands on the right hand side +of the highway. One Sunday morning, as the master was starting to +church, he told one of the servants to keep the crows from a field that had +been sown with wheat, in which field the old barn stood. The servant, +through some means, collected all the crows into the barn, and shut the +door on them. He then followed his master to the Church, who, when he +saw the servant there, began to reprove him sharply. But the master, +when he heard the strange news, turned his steps homewards, and found to +his amazement that the tale was true, and it is said that the barn was +filled with crows. This barn, ever afterwards was called +<i>Crow-barn</i>, a name it still retains.</p> +<p>It is said that the servant’s name was Dafydd Hiraddug, and that +he had sold himself to the devil, and that consequently, he was able to +perform feats, which in this age are considered incredible. However, +it is said that Dafydd was on this occasion more subtle than the old +serpent, even according to the agreement which was between them. The +contract was, that the devil was to have complete possession of Dafydd if +his corpse were taken over the side of the bed, or through a door, or if +buried in a churchyard, or inside a church. Dafydd had commanded, +that on his death, the liver and lights were to be taken out of his body +and thrown on the dunghill, and notice was to be taken whether a raven or a +dove got possession of them; if a raven, then his body was to be taken away +by the foot, and not by the side <!-- page 160--><a +name="page160"></a><span class="pagenum">p. 160</span>of the bed, and +through the wall, and not through the door, and he was to be buried, not in +the churchyard nor in the Church, but under the Church walls. And the +devil, when he saw that by these arrangements he had been duped cried, +saying:—</p> +<blockquote> +<p>Dafydd Hiraddug, badly bred,</p> +<p>False when living, and false when dead.</p> +</blockquote> +<p>Such is the tale. I now come to another series of Folk-Lore +stories, which seem to imply that in ancient days rival religions savagely +contended for the supremacy, and in these tales also Satan occupies a +prominent position.</p> +<h3>Satan and Churches.</h3> +<p>The traditional stories that are still extant respecting the determined +opposition to the erection of certain churches in particular spots, and the +removal of the materials during the night to some other site, where +ultimately the new edifice was obliged to be erected, and the many stories +of haunted churches, where evil spirits had made a lodgment, and could not +for ages be ousted, are evidences of the antagonism of rival forms of +paganism, or of the opposition of an ancient religion to the new and +intruding Christian Faith.</p> +<p>Brash in his <i>Ogam Inscribed Stones</i>, p. 109, speaking of Irish +Churches, says:—</p> +<p>“It is well known that many of our early churches were erected on +sites professedly pagan.”</p> +<p>The most ancient churches in Wales have circular or ovoidal +churchyards—a form essentially Celtic—and it may well be that +these sacred spots were dedicated to religious purposes in pagan times, and +were appropriated by the early Christians,—not, perhaps, without +opposition on the part of the adherents of the old faith—and +consecrated to the use of the Christian religion. In these +churchyards were often to be found holy, or sacred wells, and many of them +<!-- page 161--><a name="page161"></a><span class="pagenum">p. +161</span>still exist, and modes of divination were practised at these +wells, which have come down to our days, and which must have originated in +pre-Christian or pagan times.</p> +<p>It is highly probable that the older faith would for a while exist +concurrently with the new, and mutual contempt and annoyance on the part of +the supporters of the respective beliefs would as naturally follow in those +times as in any succeeding age, but this fact should be +emphasised—that the modes of warfare would correspond with the +civilized or uncivilized state of the opponents. This remark is +general in its application, and applies to races conquered by the Celts in +Britain, quite as much as to races who conquered the Celt, and there are +not wanting certain indications that the tales associated with Satan belong +to a period long anterior to the introduction of Christianity. +Certain classes of these tales undoubtedly refer to the antagonism of +beliefs more ancient than the Christian faith, and they indicate the +measures taken by one party to suppress the other. Thus we see it +related that the Evil Spirit is forcibly ejected from churches, and dragged +to the river, and there a tragedy occurs. In other words a horrible +murder is committed on the representative of the defeated religion. +The very fact that he loses his life in a river—in water—in an +object of wide spread worship—is not without its significance.</p> +<p>We have seen in the legend of the Evil Spirit in Cerrig-y-drudion +Church, p. 133,—that it was ejected, after a severe struggle, from +the sacred building—that it was dragged to the lake, where it lost +its life, by two <i>Ychain Banawg</i>—that they, and it, perished +together in the lake:—Now these <i>Ychain Banawg</i> or long-horned +oxen, huge in size and strong of limb, are traditional, if not fabulous +animals, and this one incident in the legend is enough to <!-- page +162--><a name="page162"></a><span class="pagenum">p. 162</span>prove its +great antiquity. Undoubtedly it dates from remote pre-Christian +times, and yet the tale is associated with modern ideas, and modes of +expression. It has come down to us along the tide of time, and has +received its colouring from the ages it has passed through. Yet on +the very surface of this ancient legend we perceive it written that in days +of old there was severe antagonism between rival forms of pagan faith, and +the manner in which the weaker—and perhaps the more ancient—is +overcome, is made clear. The instrument used is brute force, and the +vanquished party is <i>drowned</i> or, in the euphonious language of the +tales, <i>is laid</i>.</p> +<p>There are many stories of spirits that have been cast out of churches, +still extant in Wales, and one of the most famous of these is that of +Llanfor Church, near Bala. It resembles that of +Cerrig-y-drudion. I have succeeded in obtaining several versions of +this legend. I am indebted for the first to Mr. R. Roberts, +Clocaenog, a native of Bala.</p> +<h4><i>The Ejectment of the Evil Spirit from Llanfor Church</i>.</h4> +<p>Mr. Roberts states that his grandmother, born in 1744, had only +traditions of this spirit. He was said to have worn a three-cocked +hat, and appeared as a gentleman, and whilst divine service was performed +he stood up in the church. But at night the church was lit up by his +presence, and the staves between the railings of the gallery were set in +motion, by him, like so many spindles, although they were fast in their +sockets. He is not reported to have harmed any one, neither did he +commit any damage in the church. It is said, he had been seen taking +a walk to the top of <i>Moel-y-llan</i>, and although harmless he was a +great terror to the neighbourhood, and but few would venture to enter the +church alone. Mr. Roberts was told that on a certain occasion a +vestry was held in a public house, that stood on <!-- page 163--><a +name="page163"></a><span class="pagenum">p. 163</span>the north side of the +church, not a vestige of which now remains, but no one would go to the +church for the parish books. The landlady had the courage to go but +no sooner had she crossed the threshold than the Evil Spirit blew the light +out; she got a light again, but this also was blown out. Instead of +returning for another light, she went straight to the coffer in the dark, +and brought the books to the house, and that without any molestation.</p> +<p>Mr. Roberts states that as the Spirit of darkness became more and more +troublesome, it was determined to have him removed, and two gentlemen +skilled in divination were called <i>to offer him to +Llyn-y-Geulan-Goch</i>. These men were procured and they entered the +church in the afternoon and held a conversation with the Spirit, and in the +end told him that they would call at such an hour of the night to remove +him to his rest. But they were not punctual and when they entered +they found him intractable, however, he was compelled to submit, and was +driven out of the church in the form of a cock, and carried behind his +vanquisher on horseback, and thrown into <i>Llyn-y-Geulan-Goch</i>.</p> +<p>According to tradition the horse made the journey from the church to the +pool by two leaps. The distance was two fields’ breadth.</p> +<p>On their arrival at the river side, a terrible struggle ensued, the +Fiend would not submit to be imprisoned, and he made a most determined +attempt to drag his captors into the water. He, however, by and by, +agreed to enter his prison on the condition that they would lie on their +faces towards the ground when he entered the river, this they did, and the +Spirit with a splash jumped into the water.</p> +<p>Mr. Roberts further states, that there was a tradition in those parts, +that the horse which carried the Devil to the river left the impression of +his hoof in a stone by the river side, <!-- page 164--><a +name="page164"></a><span class="pagenum">p. 164</span>but Mr. Roberts +assures me that he could never discover this stone, nor did he know of any +one who had seen it.</p> +<p>The case of the imprisoned Spirit was not hopeless—tradition says +he was to remain in the pool only until he counted all the sand in +it. It would almost appear that he had accomplished his task, for Mr. +Roberts says that he had heard that his father’s eldest brother +whilst driving his team in the dead of night through Llanfor village saw +two pigs walking behind the waggon. He thought nothing of this, and +began to apply his whip to them, but to no purpose, for they followed him +to <i>Llyn-y-Geulan-Goch</i>, and then disappeared.</p> +<p>There was in these latter times some dispute as to the Spirit being +still in the pool. This, however, has been settled in the +affirmative. A wise man, in company with others, proceeded to the +river, and threw a stone with writing on it into the pool, but nothing came +of it, and he then affirmed there was no spirit there. This the +people would not believe, so he threw another stone into the water, and now +the river boiled up and foamed. “Yes,” said the sceptic, +“he is there, and there he will remain for a long time.”</p> +<p>Such is Mr. Roberts’s account.</p> +<p><i>Llyn-y-Geulan-Goch</i> is a pool in the river Dee, about a quarter of +a mile from Llanfor village.</p> +<p>For the purpose of shewing how variously tales are narrated, I will give +another version of this haunted church, which was taken down by me from the +mouth of an aged woman, a native of the village, whose life had been spent +among her own people, and who at present lives in a little cottage on the +road side between Llanfor Rectory and Bala. Her name is Ann Hughes, +she firmly believes the story, but she could not tell how long ago the +spirit was driven out of the church, though she thought it was in her +grandfather’s days. Her tale was as follows:—</p> +<p><!-- page 165--><a name="page165"></a><span class="pagenum">p. +165</span>The Evil Spirit was heard but not seen by the people, and he was +in the habit of coming down the pathway leading from Rhiwlas to the church, +making a great noise, as if dragging after him chains, or wheeling a +wheelbarrow, and he went straight into the church, and there he stayed all +night lighting up the church and making a great noise, as though engaged in +manual labour. There was then a pathway leading to a row of houses +situated in the church yard on the north side, and the people who occupied +those cottages dared not leave them the live-long night, in fact the whole +village avoided that, and every other path in the neighbourhood of the +church, whilst the Spirit was in the church, and every one could see when +he was there. At last the disturbance was so great that the parson +and another man determined to lay the Spirit, and therefore one night they +walked three times round the church, and then went into it, and by and by +three men were seen emerging from the church and they walked into the +public house through the door that opened into the church yard and they +went together into the little parlour. The parson had already given +instructions that no one was to come to them on any account, nor even to +try to get a glimpse of them; but there was a man in the house who went to +the keyhole of the parlour and, looking into the room, saw distinctly three +men sitting round the table. No sooner, however, had he done so than +the parson came out and said if anyone looked through the keyhole again +their plans would be frustrated. This put a stop to all further +inquisitiveness, and their deliberations were not again interrupted.</p> +<p>Ann Hughes could not tell me what plan was adopted to get rid of the +Evil Spirit, but she knew this much, that he was laid in +<i>Llyn-y-Geulan-Goch</i>, and that he was to remain there until a lighted +candle, which was hidden somewhere <!-- page 166--><a +name="page166"></a><span class="pagenum">p. 166</span>in the church, when +the Spirit was overcome, should go out. Often and again had she +searched for this taper, but failed to discover it, but she supposes it is +still burning somewhere, for the Evil One has not yet escaped from the +pool.</p> +<p>There is a version of the ejectment of Llanfor Spirit given in <i>Y +Gordofigion</i>, p. 106, which is somewhat as follows:—</p> +<p>Llanfor Spirit troubled the neighbourhood of Bala, but he was +particularly objectionable and annoying to the inhabitants of Llanfor, for +he had taken possession of their Church. At last, the people were +determined to get rid of him altogether, but they must procure a mare for +this purpose, which they did. A man riding on the mare entered the +Church with a friend, to exorcise the Spirit. Ere long this man +emerged from the Church with the Devil seated behind him on the +pillion. An old woman who saw them cried out, “Duw anwyl! +Mochyn yn yr Eglwys”—“Good God! A pig in the +Church.” On hearing these words the pig became exceedingly +fierce, because the silence had been broken, and because God’s name +had been used, and in his anger he snatched up both the man and the mare, +and threw them right over the Church to the other side, and there is a mark +to this day on a grave stone of the horse’s hoof on the spot where +she lit. But the Spirit’s anger was all in vain, for he was +carried by the mare to the river, and laid in <i>Llyn-y-Geulan-Goch</i>, +but so much did the poor animal perspire whilst carrying him, that, +although the distance was only a quarter of a mile, she lost all her +hair.</p> +<p>Tales very much like the preceding are related of many churches in +Wales. The details differ, but in general outlines they are +alike. I will give one other story of this kind.</p> +<h4><i>An Evil Spirit in Llandysilio Church, Montgomeryshire</i>.</h4> +<p>The history of this Spirit’s proceedings is given in <!-- page +167--><a name="page167"></a><span class="pagenum">p. +167</span><i>Bye-Gones</i>, Vol. ii, p. 179, and the writer’s +fictitious name is <i>Gypt</i>.</p> +<p>“This church,” says <i>Gypt</i>, “was terribly +troubled by a Spirit in times gone by, so I was informed by a person who +took me over the church, and, being curious to hear the story, my guide +related the following:—</p> +<p>“To such extremes had things come that it was resolved to send for +a well known and expert person to lay the Spirit. But the Spirit +nearly overcame the expert, and the fight continued hard and fast for a +long time. The ghost layer came out often for fresh air and beer, and +then was plainly seen, from his bared arms and the perspiration running +down his face, that there was a terrible conflict going on within the +church. At last success crowned the effort, and the Spirit, not +unlike a large fly, was put into a bottle and thrown into a deep pool in +the River Verniew, where it remains to this day, and the church was +troubled no more.”</p> +<p><i>Gypt</i> adds:—“As a proof of the truth of the story, my +informant showed me the beams which were cracked at the time the Spirit +troubled the church.”</p> +<p>In these tales we have a few facts common to them all. An Evil +Spirit troubles the people, and makes his home nightly in the church, which +he illuminates. His presence there becomes obnoxious, and ultimately, +either by force or trickery, he is ejected, and loses his life, or at least +he is deposited by his captors in a lake, or pool of water, and then peace +and quietness ensue.</p> +<p>There is a good deal that is human about these stories when stripped of +the marvellous, which surrounds them, and it is not unreasonable to ask +whether they had, or had not, a foundation in fact, or whether they were +solely the creations of an imaginative people. It is not, at least, +improbable that these ghostly stories had, in long distant <!-- page +168--><a name="page168"></a><span class="pagenum">p. 168</span>pre-historic +times, their origin in fact, and that they have reached our days with +glosses received from the intervening ages.</p> +<p>They seem to imply that, in ancient times, there was deadly antagonism +between one form of Pagan worship and another, and, although it is but +dimly hinted, it would appear that fire was the emblem or the god of one +party, and water the god of the other; and that the water worshippers +prevailed and destroyed the image, or <i>laid</i> the priest, of the +vanquished deity in a pool, and took possession of his sacred +enclosures.</p> +<p>It was commonly believed, within the last hundred years or so, that Evil +Spirits at certain times of the year, such as St. John’s Eve, and May +Day Eve, and All Hallows’ Eve, were let loose, and that on these +nights they held high revelry in churches. This is but another and +more modern phase of the preceding stories. This superstitious belief +was common to Scotland, and everyone who has read Burns has heard of +Alloway Kirk, and of the “unco sight” which met <i>Tam o’ +Shanter’s</i> eye there, who, looking into the haunted kirk, saw +witches, Evil Spirits, and Old Nick himself. Thus sings the +poet:—</p> +<blockquote> +<p>There sat auld Nick, in shape o’ beast;<br /> +A towzie tyke, black, grim, and large,<br /> +To gi’e them music was his charge.</p> +</blockquote> +<p>But in Wales it was believed that a Spirit—an evil +one—certainly not an Angel of Light, revealed, to the inquisitive, +coming events, provided they went to the church porch on <i>Nos G’lan +Geua</i>’, or All-Hallows’ Eve, and waited there until +midnight, when they would hear the Spirit announce the death roll for the +coming year. Should, however, no voice be heard, it was a sign that +no death would occur within the twelve succeeding months. A couple of +tales shall suffice as illustrative of this superstition.</p> +<h4><!-- page 169--><a name="page169"></a><span class="pagenum">p. +169</span><i>A Spirit in Aberhafesp Church announcing the death of a person +on Nos G’lan Geua’</i>.</h4> +<p>Mr. Breeze, late governor of the Union House at Caersws, told me that he +had heard of a person going to Aberhafesp Church porch, on +All-Hallows’ Eve, to ascertain whether there would be a death in that +parish in the coming year.</p> +<p>A couple of men, one of whom, I believe, Mr. Breeze said was his +relative, went to the church porch before twelve o’clock at night, +and sat there a length of time without hearing any sound in the church; but +about the midnight hour, one of the men distinctly heard the name of his +companion uttered by a voice within the church. He was greatly +terrified, and, addressing his friend, he found that he had fallen asleep, +and that, therefore, fortunately he had not heard the ominous voice. +Awaking his companion, he said—“Let’s go away, it’s +no use waiting here any longer.”</p> +<p>In the course of a few weeks, there was a funeral from the opposite +parish of Penstrowed, and the departed was to be buried in Aberhafesp +Church yard. The River Severn runs between these two parishes, and +there is no bridge nearer than that which spans the river at Caersws, and +to take the funeral that way would mean a journey of more than five +miles. It was determined, therefore, to ford the river opposite +Aberhafesp Church. The person who had fallen asleep in the porch +volunteered to carry the coffin over the river, and it was placed on the +saddle in front of this person, who, to save it from falling, was obliged +to grasp it with both arms; and, as the deceased had died of an infectious +fever, the coffin bearer was stricken, and within a week he too was a dead +man, and he was the first parishioner, as foretold by the Spirit, who died +in the parish of Aberhafesp that year.</p> +<p><!-- page 170--><a name="page170"></a><span class="pagenum">p. +170</span>According to Croker, in <i>Fairy Legends of Ireland</i>, vol. +II., p. 288, the Irish at Easter, Whitsuntide, and Christmas, after +decorating the graves of their ancestors:—“Also listen at the +church door in the dark, when they sometimes fancy they hear the names +called over in church of those who are destined shortly to join their lost +relatives in the tomb.”</p> +<p>It is not difficult to multiply instances of Spirits speaking in +churches, for legendary stories of this kind were attached to, or were +related of, many churches in Wales. One further tale therefore, shall +suffice.</p> +<h4><i>A Spirit in Llangerniew Church</i>, <i>Denbighshire</i>.</h4> +<p>There was a tradition in this parish that on All-Hallows’ Eve a +Spirit announced from the altar the names of those who were doomed to die +in the coming year. The Spirit was locally called +<i>Angelystor</i>. Those who were anxious to know whether they or +their neighbours had a longer time to live stood underneath the east window +on that eve, and anxiously listened for the dreaded revelation. It is +related of a tailor, who was reckoned a wit, and affected disbelief in the +Spirit story, that he announced his intention to prove the thing a myth, +and so, one <i>Nos G’lan Geua’</i>, Shon Robert, as he was +called, proceeded to the church just before midnight, and, to his horror, +he heard his own name—“Shon ap Robert,” uttered by the +Spirit. “Hold, hold!” said the tailor, “I am not +quite ready!” But, ready or not ready, it made no difference to +the messenger of death, for that year the tailor died.</p> +<p>According to rustic opinion, demons were, from sinister motives, much +given to frequenting churches; still it was thought that as the Priest +entered the sacred building by the south door these Spirits were obliged to +make their exit through the north door, which was called in consequence the +Devil’s Door; and this door was opened, and left open <!-- page +171--><a name="page171"></a><span class="pagenum">p. 171</span>awhile, to +enable these Evil Spirits to escape from the church, before divine service +commenced. In agreement with this notion, the north side of church +yards was designated the Domain of Demons, and, by association of ideas, no +one formerly was buried in this side, but in our days the north part of the +church yard—where the space in the other parts has already been +occupied—is used for interments, and the north doors in most old +churches have been built up.</p> +<p>Formerly, at baptisms, the north church door was, in Wales, left open, +and that too for the same reason that it was opened before the hours of +prayer. But these superstitions have departed, as intimated by the +blocking up of north church doors.</p> +<h4><i>Satan and Bell Ringing</i>.</h4> +<p>Durand, according to Bourne, in his <i>Antiquities of the Common +People</i>, ed. 1725, p. 17, was of opinion that Devils were much afraid of +bells, and fled away at the sound of them. Formerly, in all parts of +Wales, the passing bell was tolled for the dying. This is a very +ancient custom being alluded to by the Venerable Bede—</p> +<blockquote> +<p>When the bell begins to toll,<br /> +Lord, have mercy on the soul.</p> +</blockquote> +<p>A small hand bell was also rung by the parish clerk as he preceded the +funeral procession, and the church bell was tolled before, at, and after +the burial. I do not know whether this was done because the people, +entertaining Durand’s opinion, wished to save the souls and bodies of +their departed friends from Satan. Reference is often made to small +handbells in parish terriers, and they are enumerated in those documents +with other church property. Thus, in Llanfair Dyffryn Clwyd terrier, +1729, among the articles mentioned as belonging to the church is a small +bell:—</p> +<blockquote> +<p><!-- page 172--><a name="page172"></a><span class="pagenum">p. +172</span>“A little bell to be rung before the corps.”</p> +</blockquote> +<p>In Rhuddlan terrier, 1791, we find:—</p> +<blockquote> +<p>“One small bell, and another small corps bell.”</p> +</blockquote> +<p>I may say that there is hardly a terrier belonging to a Church in North +Wales which does not mention this portable handbell. Although the +modern reason given for their use at funerals was, that all impediments +might be removed from the roads before the funeral procession arrived, +still it is probable that the custom at one time meant something more than +this. The custom does not at present exist.</p> +<p><i>Giraldus Cambrensis</i> thus alludes to these handbells:—</p> +<blockquote> +<p>“I must not omit that the portable bells . . . were held in great +reverence by the people and clergy both in Ireland, Scotland, and Wales; +insomuch that they had greater regard for oaths sworn on these than on the +gospels.”—Bohn’s Edition, p. 146.</p> +</blockquote> +<p>As it was thought that the Passing Bell was originally intended to drive +away the Evil Spirit hovering about in readiness to seize the soul of the +deceased, so it might have been thought that the tolling of these handbells +at funerals kept the Great Enemy away from the body about to be consigned +to consecrated ground. But from a couple of lines quoted by Bourne, +p. 14, from Spelman, in which all the ancient offices of bells seem to be +included, it does not appear that this opinion was then current. The +lines are:—</p> +<blockquote> +<p>Laudo Deum verum, Plebem voco, congrego Clerum,<br /> +Defunctos ploro, pestem fugo, Festa decoro.</p> +<p>I praise the true God, call the people, convene the Clergy,<br /> +Lament the dead, dispel pestilence, grace Festivals.</p> +</blockquote> +<p>There is nothing in these lines corroborative of Durand’s opinion, +but as I do not know the age of the lines I cannot controvert his opinion, +but if it was believed that the tolling of a bell could drive away +pestilence, well can it be <!-- page 173--><a name="page173"></a><span +class="pagenum">p. 173</span>understood that its sound could be credited +with being inimical to Evil Spirits, and that it sent them away to other +places to seek for rest.</p> +<p>It certainly was an opinion, according to Croker, entertained in Ireland +and elsewhere, that the dwarfs or fairies, were driven away from places by +the ringing of the bells of churches, and Croker in his <i>Fairy Legends of +Ireland</i>, vol. ii., p. 106, states that Thiele collected traditions +according to which the Troldes leave the country on the ringing of bells, +and remain away. Thus these mythic beings are confounded with Satan; +indeed Croker remarks (vol. i., p. 46) “The notion of fairies, +dwarfs, brownies, etc., being excluded from salvation, and of their having +formed part of the crew that fell with Satan, seems to be pretty general +all over Europe.” He instances Ireland, Denmark, and Spain.</p> +<p>Bells certainly were objects of great superstition. In +Dyer’s <i>English Folk-Lore</i>, p. 264, it is stated +that—Wynkin de Worde tells us that bells are rung during thunder +storms, to the end that fiends and wicked Spirits should be abashed and +flee and cease the moving of the tempest.</p> +<p>Croker also remarks in vol. ii., p. 140, of the above-named +work:—“The belief in fairies and Spirits prevailed over all +Europe long before the introduction of Christianity. The teachers of +the new faith endeavoured to abolish the deeply-rooted heathenish ideas and +customs of the people, by representing them as sinful and connected with +the Devil.” In this way the Devil inherited many attributes +that once belonged to the Fairies, and these beings were spoken of as Evil +Spirits, Fiends, or Devils.</p> +<p>I now come to another kind of Welsh Folk-Lore associated with fairies, +Evil Spirits, or some mysterious power, that is the removal of churches +from one site to another. The agency employed varies, but the work of +the <!-- page 174--><a name="page174"></a><span class="pagenum">p. +174</span>day disappeared in the night, and the materials were found, it is +said, the next morning, on the spot where the church was to be erected.</p> +<h3>Mysterious Removal of Churches.</h3> +<h4>I. LLANLLECHID CHURCH.</h4> +<p>There was a tradition extant in the parish of Llanllechid, near Bangor, +Carnarvonshire, that it was intended to build a church in a field called +Cae’r Capel, not far from Plasuchaf Farm, but it was found the next +morning that the labours of the previous day had been destroyed, and that +the materials had been transported in the night to the site of the present +church. The workmen, however, carried them all back again, and +resumed their labours at Cae’r Capel, but in vain, for the next day +they found their work undone, and the wood, stones, etc., in the place +where they had found them when their work was first tampered with. +Seeing that it was useless fighting against a superior power, they +desisted, and erected the building on the spot indicated by the destroyers +of their labours.</p> +<p>I asked the aged, what or who it was that had carried away the +materials: some said it was done by Spirits, others by Fairies, but I could +obtain no definite information on the point. However, they all agreed +that the present site was more convenient for the parishioners than the old +one.</p> +<p>Many legends of this kind are current in Wales. They are all much +alike in general outline. A few only therefore shall be +mentioned.</p> +<h4>II. CORWEN CHURCH.</h4> +<p>In Thomas’s <i>History of the Diocese of St. Asaph</i>, p. 687, +the legend connected with the erection of the present church is given as +follows:—“The legend of its (Corwen Church) original foundation +states that all attempts to build the church in any other spot than where +stood the <!-- page 175--><a name="page175"></a><span class="pagenum">p. +175</span>’Carreg y Big yn y fach rewlyd,’ i.e., ‘The +pointed stone in the icy nook,’ were frustrated by the influence of +certain adverse powers.”</p> +<p>No agency is mentioned in this narrative. When questioned on such +a matter, the aged, of forty years ago, would shake their heads in an +ominous kind of manner, and remain silent, as if it were wrong on their +part to allude to the affair. Others, more bold, would surmise that +it was the work of a Spirit, or of the Fairies. By and by I shall +give Mr. A. N. Palmer’s solution of the mystery.</p> +<h4>III. CAPEL GARMON CHURCH.</h4> +<p>A legend much like the preceding is current respecting Capel Garmon +Church. I will give the story in the words of my friend, the Rev. +Owen Jones, Pentrevoelas, who writes to me thus:—</p> +<p>“The tradition is that Capel Garmon Church was to have been built +on the side of the mountain just above the present village, near the Well +now called Ffynnon Armon, but the materials carried there in the daytime +were in a mysterious manner conveyed by night to the present site of the +church.”</p> +<h4>IV. LLANFAIR DYFFRYN CLWYD.</h4> +<p>For the following legend, I am indebted to Mr. R. Prys Jones, who +resided for several years in the parish of Llanfair Dyffryn Clwyd. In +answer to a letter from me respecting mysterious removal of churches, Mr. +Jones writes as follows:—</p> +<p>“We have the same tradition in connection with a place not very +far from Llanfair village. It was first intended to erect Llanfair +Church on the spot where Jesus Chapel now stands, or very near to it. +Tradition ascribes the failure of erecting the structure to a phantom in +the shape of <i>a sow’s head</i>, destroying in the night what had +been built during <!-- page 176--><a name="page176"></a><span +class="pagenum">p. 176</span>the day. The farm house erected on the +land is still called <i>Llanbenwch</i>”—Llan-pen-hwch, i.e., +the <i>Llan</i>, <i>or church</i>, <i>of the Sow’s Head</i>.</p> +<p>In this tale the agent is a sow, and Mr. Gomme in the <i>Antiquary</i>, +vol. iii. p. 9, records a like story of Winwick Parish Church, +Lancashire. He states that the founder had destined a different site +for this church, “but after progress had been made at the original +foundation, at night time, ‘a pig’ was seen running hastily to +the site of the new church, crying or screaming aloud We-ee-wick, +we-ee-wick, we-ee-wick.’ Then taking up a stone in his mouth he +carried it to the spot sanctified by the death of St. Oswald, and thus +succeeded in removing all the stones which had been laid by the +builders.”</p> +<h4>V. LLANFIHANGEL GENEU’R GLYN.</h4> +<p>The traveller who has gone to Aberystwyth by the Cambrian Line has, most +probably, noticed on the left hand side, shortly after he has left Borth, a +small church, with a churchyard that enters a wood to the west of the +church, the grave stones being seen among the trees. There is in +connection with this church a legend much like those already given. I +am indebted to the Rev. J. Felix, vicar of Cilcen, near Mold, for the +following account of the transaction.</p> +<p>“It was intended to build Llanfihangel Church at a place called +Glanfread, or Glanfread-fawr, which at present is a respectable farm house, +and the work was actually commenced on that spot, but the portion built +during the day was pulled down each night, till at last a Spirit spoke in +these words:—</p> +<blockquote> +<p>Llanfihangel Geneu’r Glyn,<br /> +Glanfread-fawr gaiff fod fan hyn.<br /> +Llanfihangel Geneu’r Glyn,<br /> +Glanfread-fawr shall stand herein,”</p> +</blockquote> +<p><!-- page 177--><a name="page177"></a><span class="pagenum">p. +177</span>intimating that the church was to be built at Geneu’r Glyn, +and that Glanfreadfawr farm house was to occupy the place where they were +then endeavouring to build the church. The prophecy, or warning, was +attended to, and the church erection abandoned, but the work was carried +out at Geneu’r Glyn, in accordance with the Spirit’s direction, +and the church was built in its present position.</p> +<h4>VI. WREXHAM CHURCH.</h4> +<p>The following extract is from Mr. A. Neobard Palmer’s excellent +<i>History of the Parish Church of Wrexham</i>, p. 6:—“There is +a curious local tradition, which, <i>as I understand it</i>, points +distinctly to a re-erection of one of the earlier churches on a site +different from that on which the church preceding it had stood.”</p> +<p>“According to the tradition just mentioned, which was collected +and first published by the late Mr. Hugh Davies, the attempt to build the +church on another spot (at Bryn-y-ffynnon as ’t is said), was +constantly frustrated, that which was set up during the day being plucked +down in the night. At last, one night when the work wrought on the +day before was being watched, the wardens saw it thrown suddenly down, and +heard a voice proceeding from a Spirit hovering above them which cried ever +‘Bryn-y-grog!’ ‘Bryn-y-grog!’ Now the site of +the present church was at that time called ‘Bryn-y-grog’ (Hill +of the Cross), and it was at once concluded that this was the spot on which +the church should be built. The occupier of this spot, however, was +exceedingly unwilling to part with the inheritance of his forefathers, and +could only be induced to do so when the story which has just been related +was told to him, and other land given him instead. The church was +then founded at ‘Bryn-y-grog,’ where the progress of the work +suffered no interruption, and where the Church of Wrexham still +stands.”</p> +<p><!-- page 178--><a name="page178"></a><span class="pagenum">p. +178</span>Mr. Palmer, having remarked that there is a striking resemblance +between all the traditions of churches removed mysteriously, proceeds to +solve the difficulty, in these words:—</p> +<p>“The conclusions which occurred to me were, that these stories +contain a record, imaginative and exaggerated, of real incidents connected +with the history of the churches to which each of them belongs, and that +they are <i>in most cases</i> reminiscences <i>of an older church which +once actually stood on another site</i>. The destroying powers of +which they all speak were probably human agents, working in the interest of +those who were concerned in the transference of the site of the church +about to be re-built; while the stories, as a whole, were apparently +concocted and circulated with the intention of overbearing the opposition +which the proposed transference raised—an opposition due to the +inconvenience of the site proposed, to sacred associations connected with +the older site, or to the unwillingness of the occupier to surrender the +spot selected.”</p> +<p>This is, as everything Mr. Palmer writes, pertinent, and it is a +reasonable solution, but whether it can be made to apply to all cases is +somewhat doubtful. Perhaps we have not sufficient data to arrive at a +correct explanation of this kind of myth. The objection was to the +<i>place</i> selected and not to the <i>building</i> about to be erected on +that spot; and the <i>agents</i> engaged in the destruction of the proposed +edifice differ in different places; and in many instances, where these +traditions exist, the land around, as regards agricultural uses, was +equally useful, or equally useless, and often the distance between the two +sites is not great, and the land in our days, at least, and presumably in +former, belonged to the same proprietor—if indeed it had a proprietor +at all. We must, therefore, I think, look <!-- page 179--><a +name="page179"></a><span class="pagenum">p. 179</span>outside the occupier +of the land for objections to the surrender of the spot first selected as +the site of the new church.</p> +<p>Mr. Gomme, in an able article in the <i>Antiquary</i>, vol. iii., p. +8-13, on “Some traditions and superstitions connected with +buildings,” gives many typical examples of buildings removed by +unseen agencies, and, from the fact that these stories are found in +England, Scotland, and other parts, he rightly infers that they had a +common origin, and that they take us back to primitive times of British +history. The cause of the removal of the stones in those early times, +or first stage of their history, is simply described as <i>invisible +agency</i>, <i>witches</i>, <i>fairies</i>; in the second stage of these +myths, the supernatural agency becomes more clearly defined, +thus:—<i>doves</i>, <i>a pig</i>, <i>a cat</i>, <i>a fish</i>, <i>a +bull</i>, do the work of demolishing the buildings, and Mr. Gomme remarks +with reference to these animals:—“Now here we have some glimmer +of light thrown upon the subject—the introduction of animal life +leads to the subject of animal sacrifice.” I will not follow +Mr. Gomme in this part of his dissertation, but I will remark that the +agencies he mentions as belonging to the first stage are identical in +Wales, England, and Scotland, and we have an example of the second stage in +Wales, in the traditions of Llanfair Dyffryn Clwyd, and of Llangar Church, +near Corwen.</p> +<h4>VII. LLANGAR CHURCH.</h4> +<p>“The tradition is that Llangar Church was to have been built near +the spot where the Cynwyd Bridge crosses the Dee. Indeed, we are told +that the masons set to work, but all the stones they laid in the day were +gone during the night none knew whither. The builders were warned, +supernaturally, that they must seek a spot where on hunting a ‘Carw +Gwyn’ (white stag) would be started. They did <!-- page +180--><a name="page180"></a><span class="pagenum">p. 180</span>so, and +Llangar Church is the result. From this circumstance the church was +called Llan-garw-gwyn, and from this name the transition to Llangar is +easy.”—<i>Gossiping Guide to Wales</i>, p. 128.</p> +<p>I find in a document written by the Rural Dean for the guidance of the +Bishop of St. Asaph, in 1729, that the stag was started in a thicket where +the Church of Llangar now stands. “And (as the tradition is) +the boundaries of the parish on all sides were settled for ’em by +this poor deer, where he was forc’d to run for his life, there lye +their bounds. He at last fell, and the place where he was killed is +to this day called <i>Moel y Lladdfa</i>, or the <i>Hill of +Slaughter</i>.”</p> +<h4>VIII. ST. DAVID’S CHURCH, DENBIGH.</h4> +<p>There is a tradition connected with Old St. David’s Church, +Denbigh, recorded in Gee’s <i>Guide to Denbigh</i>, that the building +could not be completed, because whatever portion was finished in the day +time was pulled down and carried to another place at night by some +invisible hand, or supernatural power.</p> +<p>The party who malignantly frustrates the builders’ designs is in +several instances said to have been the Devil. “We find,” +says Mr. William Crossing, in the <i>Antiquary</i>, vol. iv., p. 34, +“that the Church of Plymton St. Mary, has connected with it the +legend so frequently attached to ecclesiastical buildings, of the removal +by the <i>Enemy of Mankind</i> of the building materials by night, from the +spot chosen for its erection to another at some distance.”</p> +<p>And again, Mr A. N. Palmer, quoting in the <i>Antiquary</i>, vol. iv., +p. 34, what was said at the meeting of the British Association, in 1878, by +Mr. Peckover, respecting the detached Tower of the Church of West Walton, +near Wisbech, Norfolk, writes:—“During the early days of that +<!-- page 181--><a name="page181"></a><span class="pagenum">p. +181</span>Church the Fenmen were very wicked, and the <i>Evil Spirit</i> +hired a number of people to carry the tower away.”</p> +<p>Mr. W. S. Lach-Szyrma, in the <i>Antiquary</i>, vol. iii., p. 188, +writes:—“Legends of <i>the Enemy of Mankind</i> and some old +buildings are numerous enough—e.g., it is said that as the masons +built up the towers of Towednack Church, near St. Ives, the <i>Devil</i> +knocked the stones down; hence its dwarfed dimensions.”</p> +<p>The preceding stories justify me in relegating this kind of myth to the +same class as those in which spirits are driven from churches and +<i>laid</i> in a neighbouring pool; and perhaps in these latter, as in the +former, is dimly seen traces of the antagonism, in remote times, between +peoples holding different religious beliefs, and the steps taken by one +party to seize and appropriate the sacred spots of the other.</p> +<h3>Apparitions of the Devil.</h3> +<p>To accomplish his nefarious designs the Evil Spirit assumed forms +calculated to attain his object. The following lines from Allan +Cunningham’s <i>Traditional Tales</i>, p. 9, aptly describe his +transformations:—</p> +<blockquote> +<p> Soon he shed<br /> +His hellish slough, and many a subtle wile<br /> +Was his to seem a heavenly spirit to man,<br /> +First, he a hermit, sore subdued in flesh,<br /> +O’er a cold cruse of water and a crust,<br /> +Poured out meet prayers abundant. Then he changed<br /> +Into a maid when she first dreams of man,<br /> +And from beneath two silken eyelids sent,<br /> +The sidelong light of two such wondrous eyes,<br /> +That all the saints grew sinners . . .<br /> +Then a professor of God’s word he seemed,<br /> +And o’er a multitude of upturned eyes<br /> +Showered blessed dews, and made the pitchy path,<br /> +Down which howl damnéd Spirits, seem the bright<br /> +Thrice hallowed way to Heaven; yet grimly through<br /> +<!-- page 182--><a name="page182"></a><span class="pagenum">p. +182</span>The glorious veil of those seducing shapes,<br /> +Frowned out the fearful Spirit.</p> +</blockquote> +<p>S. Anthony, in the wilderness, as related in his life by S. Athanasius, +had many conflicts in the night with the powers of darkness, Satan +appearing personally to him, to batter him from the strongholds of his +faith. S. Dunstan, in his cell, was tempted by the Devil in the form +of a lovely woman, but a grip of his nose with a heated tongs made him +bellow out, and cease his nightly visits to that holy man. Ezra +Peden, as related by Allan Cunningham, was also tempted by one who +“was indeed passing fair,” and the longer he looked on her she +became the lovelier—“<i>owre lovely for mere flesh and +blood</i>,” and poor Peden succumbed to her wiles.</p> +<p>From the book of Tobit it would appear that an Evil Spirit slew the +first seven husbands of Sara from jealousy and lust, in the vain hope of +securing her for himself. In Giraldus Cambrensis’s <i>Itinerary +through Wales</i>, Bohn’s ed., p. 411 demons are shown to possess +those qualities which are ascribed to them in the Apocryphal book of +Tobit.</p> +<p>There is nothing new, as far as I am aware, respecting the doings of the +Great Enemy of mankind in Welsh Folk-Lore. His tactics in the +Principality evince no originality. They are the usual weapons used +by him everywhere, and these he found to be sufficient for his purposes +even in Wales.</p> +<p>Gladly would I here put down my pen and leave the uncongenial task of +treating further about the spirits of darkness to others, but were I to do +so, I should be guilty of a grave omission, for, as I have already said, +ghosts, goblins, spirits, and other beings allied to Satan, occupy a +prominent place in Welsh Folk-Lore.</p> +<p>Of a winter’s evening, by the faint light of a peat fire and rush +candles, our forefathers recounted the weird stories of <!-- page 183--><a +name="page183"></a><span class="pagenum">p. 183</span>olden times, of +devils, fairies, ghosts, witches, apparitions, giants, hidden treasures, +and other cognate subjects, and they delighted in implanting terrors in the +minds of the listeners that no philosophy, nor religion of after years, +could entirely eradicate. These tales made a strong impression upon +the imagination, and possibly upon the conduct of the people, and hence the +necessity laid upon me to make a further selection of the many tales that I +have collected on this subject.</p> +<p>I will begin with a couple of stories extracted from the work of the +Rev. Edmund Jones, by a writer in the <i>Cambro-Briton</i>, vol. ii., p. +276.</p> +<h3>Satan appearing to a Man who was fetching a Load of Bibles, +etc.</h3> +<p>“A Mr. Henry Llewelyn, having been sent to Samuel Davies, of +Ystrad Defodoc Parish, in Glamorganshire, to fetch a load of books, viz., +Bibles, Testaments, Watts’s Psalms, Hymns, and Songs for Children, +said—Coming home by night towards Mynyddustwyn, having just passed by +Clwyd yr Helygen ale-house, and being in a dry part of the lane—the +mare, which he rode, stood still, and, like the ass of the ungodly Balaam, +would go no farther, but kept drawing back. Presently he could see a +living thing, round like a bowl, rolling from the right hand to the left, +and crossing the lane, moving sometimes slow and sometimes very +swift—yea, swifter than a bird could fly, though it had neither wings +nor feet,—altering also its size. It appeared three times, less +one time than another, seemed least when near him, and appeared to roll +towards the mare’s belly. The mare would then want to go +forward, but he stopped her, to see more carefully what manner of thing it +was. He staid, as he thought, about three minutes, to look at it; +but, fearing to see a worse sight, he thought it <!-- page 184--><a +name="page184"></a><span class="pagenum">p. 184</span>high time to speak to +it, and said—‘What seekest thou, thou foul thing? In the +name of the Lord Jesus, go away!’ And by speaking this it +vanished, and sank into the ground near the mare’s feet. It +appeared to be of a <i>reddish oak colour</i>.”</p> +<p>In a footnote to this tale we are told that formerly near Clwyd yr +Helygen, the Lord’s Day was greatly profaned, and “it may be +that the Adversary was wroth at the good books and the bringer of them; for +he well knew what burden the mare carried.”</p> +<p>The editor of the <i>Cambro-Briton</i> remarks that the superstitions +recorded, if authentic, “are not very creditable to the intelligence +of our lower classes in Wales; but it is some satisfaction to think that +none of them are of recent date.” The latter remark was, I am +sorry to say, rather premature.</p> +<p>One other quotation from the same book I will here make.</p> +<h3>The Devil appearing to a Dissenting Minister at Denbigh.</h3> +<p>“The Rev. Mr. Thomas Baddy, who lived in Denbigh Town, and was a +Dissenting Minister in that place, went into his study one night, and while +he was reading or writing, he heard some one behind him laughing and +grinning at him, which made him stop a little—as well indeed it +might. It came again, and then he wrote on a piece of paper, that +devil-wounding scripture, 1st John, 3rd,—‘For this was the Son +of God manifested, that he might destroy the works of the +Devil,’—and held it backwards from him, when the laughing +ceased for ever; for it was a melancholy word to a scoffing Devil, and +enough to damp him. It would have damped him yet more, if he had +shewn him James, ii. 19—‘The devils believe and +tremble.’ But he had enough for one time.”</p> +<p><!-- page 185--><a name="page185"></a><span class="pagenum">p. +185</span>The following objectless tale, still extant, I believe, in the +mountainous parts of Denbighshire, is another instance of the credulity in +former days of the people.</p> +<h3>Satan seen Lying right across a Road.</h3> +<p>The story related to me was as follows:—Near Pentrevoelas lived a +man called John Ty’nllidiart, who was in the habit of taking, yearly, +cattle from the uplands in his neighbourhood, to be wintered in the Vale of +Clwyd. Once, whilst thus engaged, he saw lying across the road right +in front of him and the cattle, and completely blocking up the way, Satan +with his head on one wall and his tail on the other, moaning +horribly. John, as might be expected, hurried homewards, leaving his +charge to take their chance with the Evil One, but long before he came to +his house, the odour of brimstone had preceded him, and his wife was only +too glad to find that it was her husband that came through the door, for +she thought that it was someone else that was approaching.</p> +<h3>The Devil’s Tree by Eglwys Rhos, near +Llandudno.</h3> +<p>At the corner of the first turning after passing the village of +Llanrhos, on the left hand side, is a withered oak tree, called by the +natives of those parts the Devil’s Tree, and it was thought to be +haunted, and therefore the young and timid were afraid to pass it of a dark +night.</p> +<p>The Rev. W. Arthur Jones, late Curate of the parish, told me that his +horse was in the habit of shying whenever it came opposite this blighted +tree, and his servant accounted for this by saying that the horse saw +something there which was invisible to the sight of man. Be this as +it may, the tree has an uncanny appearance and a bad reputation, which some +years ago was greatly increased by an occurrence that happened there to +Cadwaladr Williams, a shoemaker, who lived at Llansantffraid Glan +Conway.</p> +<p><!-- page 186--><a name="page186"></a><span class="pagenum">p. +186</span>Cadwaladr was in the habit of carrying his work home to Llandudno +to his customers every Saturday night in a wallet, and with the money which +they paid him he bought eatables for the coming week, and carried shoes to +be patched in one end of the wallet, and groceries, etc., in the other end, +and, by adjusting the wallet he balanced it, and carried it, over his +shoulders, home again.</p> +<p>This shoemaker sometimes refreshed himself too freely before starting +homewards from Llandudno, and he was in the habit of turning into the +public house at Llanrhos to gain courage to pass the Devil’s +Tree.</p> +<p>One Saturday night, instead of quietly passing this tree on the other +side, he walked fearlessly up to it, and defied the Evil One to appear if +he were there. No sooner had he uttered the defiant words than +something fell from the tree, and lit upon his shoulders, and grasped poor +Cadwaladr’s neck with a grip of iron. He fought with the +incubus savagely to get rid of it, but all his exertions were in vain, and +so he was obliged to proceed on his journey with this fearful thing +clinging to him, which became heavier and heavier every step he took. +At last, thoroughly exhausted, he came to Towyn, and, more dead than alive, +he reached a friend’s door and knocked, and oh, what pleasure, before +the door was opened the weight on his back had gone, but his friend knew +who it was that Cadwaladr had carried from the Devil’s Tree.</p> +<h3>Satan appearing as a Lovely Maiden.</h3> +<p>The following story I received from the Rev. Owen Jones, +Pentrevoelas. As regards details it is a fragment.</p> +<p>A young man who was walking from Dyserth to Rhyl was overtaken by a +lovely young lady dressed in white. She invited conversation, and +they walked together awhile talking kindly, but, when they came opposite a +pool on the <!-- page 187--><a name="page187"></a><span class="pagenum">p. +187</span>road side she disappeared, in the form of a ball of fire, into +the water.</p> +<p>All that has reached our days, in corroboration of this tale, is the +small pool.</p> +<p>The next tale was told me by the Rev. R. Jones, Rector of +Llanycil. Mr. Jones gave names and localities, which I have indicated +by initials.</p> +<h3>A Man carried away by the Evil One.</h3> +<p>W. E., of Ll--- M---, was a very bad man; he was a brawler, a fighter, a +drunkard. He is said to have spat in the parson’s face, and to +have struck him, and beaten the parish clerk who interfered. It was +believed that he had sold himself to work evil, and many foul deeds he +committed, and, what was worse, he gloried in them.</p> +<p>People thought that his end would be a shocking one, and they were not +disappointed. One night this reprobate and stubborn character did not +return home. The next day search was made for him, and his dead body +was found on the brink of the river. Upon inspecting the ground, it +became evident that the deceased had had a desperate struggle with an +unknown antagonist, and the battle commenced some distance above the +<i>ceunant</i>, or <i>dingle</i>, where the body was discovered. It +was there seen that the man had planted his heels deep into the ground, as +if to resist a superior force, intent upon dragging him down to the +river. There were indications that he had lost his footing; but a few +yards lower down it was observed that his feet had ploughed the ground, and +every step taken from this spot was traceable all down the declivity to the +bottom of the ravine, and every yard gave proof that a desperate and +prolonged struggle had taken place along the whole course. In one +place an oak tree intercepted the way, and it was seen that a bough had its +<!-- page 188--><a name="page188"></a><span class="pagenum">p. +188</span>bark peeled off, and evidently the wretched man had taken hold of +this bough and did not let go until the bark came off in his hands, for in +death he still clutched the bark. The last and most severe struggle +took place close to the river, and here the body was dragged underneath the +roots of a tree, through a hole not big enough for a child to creep +through, and this ended the fight.</p> +<p>Mr. Jones stated that what was most remarkable and ominous in connection +with this foul work was the fact that, although footprints were seen in the +ground, they were all those of the miserable man, for there were no other +marks visible. From this fact and the previous evil life of this +wretched creature, the people in those parts believed that the fearful +struggle had taken place between W. E. and the Evil One, and that he had +not been murdered by any man, but that he was taken away by Satan.</p> +<p>The next tale is a type of many once common in Wales, and as in one +respect it connects these tales, or at least this particular one, with +Fairy stories, I will relate it.</p> +<h3>Satan appearing to a Young Man.</h3> +<p>A young man, who had left Pentrevoelas to live in a farm house called +Hafod Elwy, had to go over the hills to Denbigh on business. He +started very early, before the cock crew, and as it was winter, his journey +over the bleak moorlands was dismal and dreary. When he had proceeded +several miles on his journey an unaccountable dread crept over him. +He tried to dispel his fear by whistling and by knocking the ground with +his walking stick, but all in vain. He stopped, and thought of +returning home, but this he could not do, for he was more afraid of the +ridicule of his friends than of his own fear, and therefore he proceeded on +his journey and reached Pont Brenig, where he stopped <!-- page 189--><a +name="page189"></a><span class="pagenum">p. 189</span>awhile, and listened, +thinking he might see or hear someone approaching. To his horror, he +observed, through the glimmering light of the coming day, a tall gentleman +approaching, and by a great exertion he mastered his feelings so far as to +enable him to walk towards the stranger, but when within a few yards of him +he stood still, for from fright he could not move. He noticed that +the gentleman wore grey clothes, and breeches fastened with yellow buckles, +on his coat were two rows of buttons like gold, his shoes were low, with +bright clasps to them. Strange to say, this gentleman did not pass +the terrified man, but stepped into the bog and disappeared from view.</p> +<p>Ever afterwards, when this man passed the spot where he had met the Evil +One, he found there money or other valuables. This latter incident +connects this tale with Fairy Folk-Lore, as the Fair People were credited +with bestowing gifts on mortals.</p> +<h3>Satan appearing to a Collier.</h3> +<p>John Roberts of Colliers’ Row, Cyfartha, Merthyr, was once going +to Aberdare over the mountain. On the top of the hill he was met by a +handsome gentleman, who wore a three-cocked hat, a red waistcoat, and a +blue coat. The appearance of this well dressed man took John +Roberts’s fancy; but he could not understand why he should be alone +on Aberdare mountain, and, furthermore, why he did not know the way to +Aberdare, for he had asked Roberts to direct him to the town. John +stared at the gentleman, and saw clearly a cloven foot and a long tail +protruding underneath the blue coat, and there and then the gentleman +changed himself into a <i>pig</i>, which stood before John, gave a big +grunt, and then ran away.</p> +<p>I received the story from a lady to whom Roberts related it.</p> +<p><!-- page 190--><a name="page190"></a><span class="pagenum">p. +190</span>All these tales belong to modern times, and some of them appear +to be objectless as well as ridiculous.</p> +<p>There are a few places in Wales which take their names from Satan. +The <i>Devil’s Bridge</i> is so called from the tradition that it was +erected by him upon the condition that the first thing that passed over it +should be his. In his design he was balked, for his intended victim, +who was accompanied by his faithful dog, threw a piece of bread across the +bridge after which the dog ran, and thus became the Devil’s property, +but this victim Satan would not take.</p> +<p><i>The Devil’s Kitchen</i> is a chasm in the rock on the west side +of Llyn Idwal, Carnarvonshire. The view through this opening, looking +downwards towards Ogwen Lake, is sublime, and, notwithstanding its uncanny +name, the Kitchen is well worthy of a visit from lovers of nature.</p> +<p>From the following quotation, taken from <i>Y Gordofigion</i>, p. 110, +it would appear that there is a rock on the side of Cader Idris called +after the Evil One. The words are:—</p> +<p>“Mae ar dir Rhiwogo, ar ochr Cader Idris, graig a elwir. +‘<i>Careg-gwr-drwg</i>,’ byth ar ol y Sabboth hwnw pan ddaeth +yno at drigolion plwyfydd Llanfihangel Pennant ac Ystradgwyn, pan oeddynt +wedi ymgasglu i chwareu cardiau, a dawnsio; ac y rhoddodd dro o amgylch y +graig gan ddawnsio, ac y mae ol ei draed ar y graig eto.”</p> +<p>This in English is as follows:—There is on the land belonging to +Rhiwogo, on the side of Cader Idris, a rock called <i>The Rock of the Evil +One</i>, so named ever after that Sabbath, when he came there to join the +parishioners of Llanfihangel Pennant and Ystradgwyn, who had gathered +together to play cards and dance, and there he danced around the rock, and +to this day the marks of his feet are to be seen in the rock.</p> +<p><!-- page 191--><a name="page191"></a><span class="pagenum">p. +191</span>There were, perhaps are, in Pembrokeshire, two stones, called the +Devil’s Nags, which were haunted by Evil Spirits, who troubled the +people that passed that way.</p> +<p><i>Ceubren yr Ellyll</i>, the Hobgoblin’s Hollow Tree, a noble +oak, once ornamented Nannau Park, Merionethshire. Tradition says that +it was within the trunk of this tree that Glyndwr buried his cousin, Howel +Sele, who fell a victim to the superior strength and skill of his +relative. Ever after that sad occurrence the place was troubled, +sounds proceeded out of the tree, and fire hovered over it, and, according +to a writer in <i>The Cambro-Briton</i>, vol. i., p. 226:—</p> +<blockquote> +<p>E’en to this day, the peasant still<br /> + With cautious fear treads o’er the ground;<br /> +In each wild bush a spectre sees,<br /> + And trembles at each rising sound.</p> +</blockquote> +<p>One of the caves in Little Orme’s Head, Llandudno, is known as +<i>Ogof Cythreuliaid</i>, the Cave of Devils.</p> +<p>From the preceding names of places, which do not by any means exhaust +the list, it will be seen that many romantic spots in Wales are associated +with Demons.</p> +<p>There are also sayings in Welsh connected with the Evil One. Thus, +in our days may be heard, when it rains and the sun shines at the same +time, the expression, “<i>Mae’r Gwr Drwg yn waldio’i +wraig</i>”—the Devil is beating his wife.</p> +<p>Besides the Biblical names, by which Satan is known, in Wales, there are +several others in use, not to be found in the Bible, but it would seem that +these names are borrowed being either importations or translations; in +fact, it is doubtful, whether we possess any exclusively Welsh terms +applied solely to the Devil. <i>Andras</i> or <i>Andros</i> is common +in North Wales for the Evil One. Canon Silvan Evans in his Welsh +Dictionary derives this word from <i>an</i>, without, and <i>gras</i>, +grace; thus, the word becomes synonymous with gracelessness, and <!-- page +192--><a name="page192"></a><span class="pagenum">p. 192</span>he remarks +that, although the term is generally rendered devil, it is much softer than +that term, or its Welsh equivalent <i>diawl</i>.</p> +<p><i>Y Fall</i> is another term applied to Satan in Wales. Dr. Owen +Pugh defines the word as what is squabby, bulky. The most common +expressions for the devil, however, are <i>Cythraul</i>, and <i>diawl</i>, +or <i>diafol</i>, but these two last named words are merely forms of +Diabolos. Other expressions, such as Old Nick, Old Harry, have found +a home in Wales. <i>Y gwr drwg</i>, the bad man, <i>Gwas drwg</i>, +the wicked servant, <i>Yr yspryd drwg</i>, the wicked spirit, <i>Yr hen +fachgen</i>, the old boy, and such like expressions, are also common. +Silly women frighten small children by telling them that the <i>Bo</i>, the +<i>bogey</i>, the <i>bogey bo</i>, or <i>bolol</i>, etc., will take them +away if they are not quiet.</p> +<h3>Ghosts, or Spirits.</h3> +<p>Ghosts, or Spirits, were supposed to be the shades of departed human +beings who, for certain reasons, were permitted to visit either nightly, or +periodically, this upper world.</p> +<p>The hour that Spirits came to the earth was mid-night, and they remained +until cock-crowing, when they were obliged to depart. So strongly did +the people believe in the hours of these visits, that formerly no one would +stay from home later than twelve o’clock at night, nor would any one +proceed on a journey, until chanticleer had announced that the way was +clear. Christmas Eve, however, was an exception, for during that +night, no evil Spirit could appear.</p> +<p>It was thought that if two persons were together, one only could see the +Spirit, to the other he was invisible, and to one person only would the +Spirit speak, and this he would do when addressed; otherwise, he remained +silent.</p> +<p>Ghosts re-visited the world to reveal hidden treasures, and the murdered +haunted the place where their unburied <!-- page 193--><a +name="page193"></a><span class="pagenum">p. 193</span>bodies lay, or until +vengeance overtook the murderer, and the wicked were doomed to walk the +earth until they were laid in lake, or river, or in the Red Sea.</p> +<p>The presence of Spirits was announced by a clanking of chains, by +shrieks, or other horrible noises, and dogs, and horses, were credited with +the power of seeing Spirits. Horses trembled and perspired at their +presence, and dogs whined and crouched at their approach.</p> +<p>The tales which I shall now relate throw a glimmering light on the +subject now under consideration.</p> +<h3>The Gloddaeth Ghost.</h3> +<p>The following tale was told the Rev. Owen Jones, Pentrevoelas, by Thomas +Davies, Tycoch, Rhyl, the hero in the story.</p> +<p>I may say that Gloddaeth Wood is a remnant of the primæval forest +that is mentioned by Sir John Wynn, in his <i>History of the Gwydir +Family</i>, as extending over a large tract of the country. This +wood, being undisturbed and in its original wild condition, was the home of +foxes and other vermin, for whose destruction the surrounding parishes +willingly paid half-a-crown per head. This reward was an inducement +to men who had leisure, to trap and hunt these obnoxious animals. +Thomas Davies was engaged in this work, and, taking a walk through the wood +one day for the purpose of discovering traces of foxes, he came upon a +fox’s den, and from the marks about the burrow he ascertained that +there were young foxes in the hole. This was to him a grand +discovery, for, in anticipation, cubs and vixen were already his. +Looking about him, he noticed that there was opposite the fox’s den a +large oak tree with forked branches, and this sight settled his plan of +operation. He saw that he could place himself in this tree in such a +position that he could see the vixen leave, and return to her den, and, +from his knowledge of the habits of the animal, he knew <!-- page 194--><a +name="page194"></a><span class="pagenum">p. 194</span>she would commence +foraging when darkness and stillness prevailed. He therefore +determined to commence the campaign forthwith, and so he went home to make +his preparations.</p> +<p>I should say that the sea was close to the wood, and that small craft +often came to grief on the coast. I will now proceed with the +story.</p> +<p>Davies had taken his seat on a bough opposite the fox’s den, when +he heard a horrible scream in the direction of the sea, which apparently +was that of a man in distress, and the sound uttered was “Oh, +Oh.” Thus Davies’s attention was divided between the +dismal, “Oh,” and his fox. But, as the sound was a far +way off, he felt disinclined to heed it, for he did not think it incumbent +on him to ascertain the cause of that distressing utterance, nor did he +think it his duty to go to the relief of a suffering fellow creature. +He therefore did not leave his seat on the tree. But the cry of +anguish, every now and again, reached his ears, and evidently, it was +approaching the tree on which Davies sat. He now listened the more to +the awful sounds, which at intervals reverberated through the wood, and he +could no longer be mistaken—they were coming in his direction. +Nearer and nearer came the dismal “Oh! Oh!” and with its +approach, the night became pitch dark, and now the “Oh! +Oh! Oh!” was only a few yards off, but nothing could be seen in +consequence of the deep darkness. The sounds however ceased, but a +horrible sight was presented to the frightened man’s view. +There, he saw before him, a nude being with eyes burning like fire, and +these glittering balls were directed towards him. The awful being was +only a dozen yards or so off. And now it crouched, and now it stood +erect, but it never for a single instant withdrew its terrible eyes from +the miserable man in the tree, who would <!-- page 195--><a +name="page195"></a><span class="pagenum">p. 195</span>have fallen to the +ground were it not for the protecting boughs. Many times Davies +thought that his last moment had come, for it seemed that the owner of +those fiery eyes was about to spring upon him. As he did not do so, +Davies somewhat regained his self possession, and thought of firing at the +horrible being; but his courage failed, and there he sat motionless, not +knowing what the end might be. He closed his eyes to avoid that gaze, +which seemed to burn into him, but this was a short relief, for he felt +constrained to look into those burning orbs, still it was a relief even to +close his eyes: and so again and again he closed them, only, however, to +open them on those balls of fire. About 4 o’clock in the +morning, he heard a cock crow at Penbryn farm, and at the moment his eyes +were closed, but at the welcome sound he opened them, and looked for those +balls of fire, but, oh! what pleasure, they were no longer before him, for, +at the crowing of the cock, they, and the being to whom they belonged, had +disappeared.</p> +<h3>Tymawr Ghost, Bryneglwys.</h3> +<p>This Ghost plagued the servants, pinched and tormented them, and they +could not get rest day nor night; such was the character of this Ghost as +told me by Mr. Richard Jones, Ty’n-y-wern. But, said I, what +was the cause of his acts, was it the Ghost of anyone who had been +murdered? To this question, Jones gave the following account of the +Ghost’s arrival at Tymawr. A man called at this farm, and +begged for something to eat, and as he was shabbily dressed, the girls +laughed at him, and would not give him anything, and when going away, he +said, speaking over his shoulder, “You will repent your conduct to +me.” In a few nights afterwards the house was plagued, and the +servants were pinched all night. This went on days and days, until +the <!-- page 196--><a name="page196"></a><span class="pagenum">p. +196</span>people were tired of their lives. They, however, went to +Griffiths, Llanarmon, a minister, who was celebrated as a Layer of Ghosts, +and he came, and succeeded in capturing the Ghost in the form of a spider, +and shut him up in his tobacco box and carried him away, and the servants +were never afterwards plagued.</p> +<h3>Ffrith Farm Ghost.</h3> +<p>I am indebted to Mr. Williams, schoolmaster, Bryneglwys, for the history +of this Ghost.</p> +<p>It was not known why Ffrith farm was troubled by a Ghost; but when the +servants were busily engaged in cheese making the Spirit would suddenly +throw mortar, or filthy matter, into the milk, and thus spoil the +curds. The dairy was visited by the Ghost, and there he played havoc +with the milk and dishes. He sent the pans, one after the other, +around the room, and dashed them to pieces. The terrible doings of +the Ghost was a topic of general conversation in those parts. The +farmer offered a reward of five pounds to anyone who would lay the +Spirit. One Sunday afternoon, about 2 o’clock, an aged priest +visited the farm yard, and in the presence of a crowd of spectators +exorcised the Ghost, but without effect. In fact, the Ghost waved a +woman’s bonnet right in the face of the priest. The farmer then +sent for Griffiths, an Independent minister at Llanarmon, who enticed the +Ghost to the barn. Here the Ghost appeared in the form of a lion, but +he could not touch Griffiths, because he stood in the centre of a circle, +which the lion could not pass over. Griffiths persuaded the Ghost to +appear in a less formidable shape, or otherwise he would have nothing to do +with him. The Ghost next came in the form of a mastiff, but Griffiths +objected even to this appearance; at last, the Ghost appeared as a fly, +which was captured by Griffiths and secured in his tobacco box, and <!-- +page 197--><a name="page197"></a><span class="pagenum">p. 197</span>carried +away. Griffiths acknowledged that this Ghost was the most formidable +one that he had ever conquered.</p> +<p>From this tale it would appear that some ghosts were more easily +overcome than others.</p> +<h3>Pont-y-Glyn Ghost.</h3> +<p>There is a picturesque glen between Corwen and Cerrig-y-Drudion, down +which rushes a mountain stream, and over this stream is a bridge, called +Pont-y-Glyn. On the left hand side, a few yards from the bridge, on +the Corwen side, is a yawning chasm, through which the river bounds. +Here people who have travelled by night affirm that they have seen +ghosts—the ghosts of those who have been murdered in this secluded +glen.</p> +<p>A man who is now a bailiff near Ruthin, but at the time of the +appearance of the Ghost to him at Pont-y-Glyn was a servant at Garth +Meilio—states that one night, when he was returning home late from +Corwen, he saw before him, seated on a heap of stones, a female dressed in +Welsh costume. He wished her good night, but she returned him no +answer. She, however, got up and proceeded down the road, which she +filled, so great were her increased dimensions.</p> +<p>Other Spirits are said to have made their homes in the hills not far +from Pont-y-Glyn. There was the Spirit of Ystrad Fawr, a strange +Ghost that transformed himself into many things. I will give the +description of this Ghost in the words of the author of <i>Y +Gordofigion</i>.</p> +<h3>Ysbryd Ystrad Fawr.</h3> +<p>“Yr oedd Ysbryd yn Ystrad Fawr, ger Llangwm, yn arfer ymddangos ar +brydiau ar lun twrci, a’i gynffon o’i amgylch fel olwyn +troell. Bryd arall, byddai yn y coed, nes y byddai y rhai hyny yn +ymddangos fel pe buasent oll ar dân; bryd <!-- page 198--><a +name="page198"></a><span class="pagenum">p. 198</span>arall, byddai fel ci +du mawr yn cnoi asgwrn.”—<i>Y Gordofigion</i>, p. 106.</p> +<p><i>Ystrad Fawr Ghost</i> in English is as follows:—</p> +<p>There was a Ghost at Ystrad Fawr, near Llangwm, that was in the habit of +appearing like a turkey with his tail spread out like a spinning +wheel. At other times he appeared in the wood, when the trees would +seem as if they were on fire, again he would assume the shape of a large +black dog gnawing a bone.</p> +<h3>Ty Felin Ghost, Llanynys.</h3> +<p>An exciseman, overtaken by night, went to a house called Ty Felin, in +the parish of Llanynys, and asked for lodgings. Unfortunately the +house was a very small one, containing only two bedrooms, and one of these +was haunted, consequently no one dared sleep in it. After awhile, +however, the stranger induced the master to allow him to sleep in this +haunted room; he had not been there long before a Ghost entered the room in +the shape of a travelling Jew, and the Spirit walked around the room. +The exciseman tried to catch him, and gave chase, but he lost sight of the +Jew in the yard. He had scarcely entered the room, a second time, +when he again saw the Ghost. He again chased him, and lost sight of +him in the same place. The third time he followed the Ghost, he made +a mark on the yard, where the Ghost vanished and went to rest, and was not +again troubled. He got up early and went his way, but, before long, +he returned to Ty Felin accompanied by a policeman, whom he requested to +dig in the place where his mark was. This was done, and, underneath a +superficial covering, a deep well was discovered, and in it a corpse. +On examining the tenant of the house, he confessed that a travelling Jew, +selling jewelry, etc., once lodged with him, and that he had murdered him, +and cast his body in the well.</p> +<h3><!-- page 199--><a name="page199"></a><span class="pagenum">p. +199</span><i>Llandegla Spirit</i>.</h3> +<p>The tale of this Spirit was given me by Mr. Roberts, late Schoolmaster +of Llandegla. A small river runs close to the secluded village of +Llandegla, and in this mountain stream under a huge stone lies a wicked +Ghost. The tale is as follows:—</p> +<p>The old Rectory at Llandegla was haunted; the Spirit was very +troublesome; no peace was to be got because of it; every night it was at +its work. A person of the name of Griffiths, who lived at Graianrhyd, +was sent for to lay the Ghost. He came to the Rectory, but the Spirit +could not be overcome. It is true Griffiths saw it, but in such a +form that he could not approach it; night after night, the Spirit appeared +in various forms, but still the conjurer was unable to master it. At +last it came to the wise man in the form of a fly, which Griffiths +immediately captured, and placed in a small box. This box he buried +under a large stone in the river, just below the bridge, near the Llandegla +Mills, and there the Spirit is to remain until a certain tree, which grows +by the bridge, reaches the height of the parapet, and then, when this takes +place, the Spirit shall have power to regain his liberty. To prevent +this tree from growing, the school children, even to this day, nip the +upper branches, and thus retard its upward growth. Mr. Roberts +received the story I have given, from the old Parish Clerk, John Jones the +weaver, who died a few years ago.</p> +<h3>Lady Jeffrey’s Spirit.</h3> +<p>This lady could not rest in her grave because of her misdeeds, and she +troubled people dreadfully; at last she was persuaded or enticed to +contract her dimensions, and enter into a bottle. She did so, after +appearing in a good many hideous forms; but when she got into the bottle, +it was corked down securely, and the bottle was cast into the pool <!-- +page 200--><a name="page200"></a><span class="pagenum">p. +200</span>underneath the Short bridge, Llanidloes, and there the lady was +to remain until the ivy that grew up the buttresses should overgrow the +sides of the bridge, and reach the parapet. The ivy was dangerously +near the top of the bridge when the writer was a schoolboy, and often did +he and his companions crop off its tendrils as they neared the prescribed +limits for we were all terribly afraid to release the dreaded lady out of +the bottle. In the year 1848, the old bridge was blown up, and a new +one built instead of it. A schoolfellow, whom we called Ben, was +playing by the aforesaid pool when the bridge was undergoing +reconstruction, and he found by the river’s side a small bottle, and +in the bottle was a little black thing, that was never quiet, but it kept +bobbing up and down continually, just as if it wanted to get out. Ben +kept the bottle safely for a while, but ere long he was obliged to throw it +into the river, for his relations and neighbours came to the conclusion +that that was the very bottle that contained Lady Jeffrey’s Spirit, +and they also surmised that the little black restless thing was nothing +less than the lady herself. Ben consequently resigned the bottle and +its contents to the pool again, there to undergo a prolonged, but unjust, +term of imprisonment.</p> +<h3>Pentrevoelas.—Squire Griffith’s Ghost.</h3> +<p>A couple of workmen engaged at Foelas, the seat of the late Squire +Griffiths, thought they would steal a few apples from the orchard for their +children, and for this purpose one evening, just before leaving off work, +they climbed up a tree, but happening to look down, whom should they see +but the Squire, wearing his three-cornered hat, and dressed in the clothes +he used to wear when alive, and he was leaning against the trunk of the +tree on which they were perched. In great fright they dropped to the +ground and took to their heels. They ran without stopping <!-- page +201--><a name="page201"></a><span class="pagenum">p. 201</span>to Bryn +Coch, but there, to their horror, stood the Squire in the middle of the +road quietly leaning on his staff. They again avoided him and ran +home every step, without looking behind them. The orchard robbers +never again saw their late master, nor did they ever again attempt to rob +the orchard.</p> +<h3>David Salisbury’s Ghost.</h3> +<p>I will quote from <i>Bye-Gones</i>, vol. iii., p. 211, an account of +this Spirit.</p> +<blockquote> +<p>“There was an old Welsh tradition in vogue some fifty years ago, +that one David Salisbury, son of <i>Harri Goch</i> of Llanrhaiadr, near +Denbigh, and grandson to Thomas Salisbury hên of Lleweni, had given +considerable trouble to the living, long after his remains had been laid in +the grave. A good old soul, Mr. Griffiths of Llandegla, averred that +he had seen his ghost, mounted upon a white horse, galloping over hedges +and ditches in the dead of night, and had heard his ‘terrible +groans,’ which, he concluded, proceeded from the weight of sin +troubling the unhappy soul, which had to undergo these untimely and +unpleasant antics. An old Welsh ballad entitled ‘Ysbryd Dafydd +Salbri,’ professed to give the true account of the individual in +question, but the careful search of many years has failed me in securing a +copy of that horrible song.</p> +<p>GORONWY IFAN.”</p> +</blockquote> +<p>This Spirit fared better than most of his compeers, for they, poor +things, were, according to the popular voice, often doomed to ride headless +horses, which madly galloped, the livelong night, hither and thither, where +they would, to the great terror of the midnight traveller who might meet +this mad unmanageable creature, and also, as it would seem, to the +additional discomfort of the unfortunate rider.</p> +<p><!-- page 202--><a name="page202"></a><span class="pagenum">p. +202</span>It is, or was believed in Gyffylliog parish, which is in the +recesses of the Denbighshire mountains, four or five miles to the west of +Ruthin, that the horses ridden by Spirits and goblins were real horses, and +it was there said when horses were found in their stables at dawn in a +state of perspiration that they had been taken out in the night and ridden +by Spirits about the country, and hence their jaded condition in the +morning.</p> +<p>It was also thought that the horses found in the morning in their +pasture ground with tangled manes and tails, and bodies covered with mud, +had been during the night used by Spirits, who rushed them through mire and +brier, and that consequently they presented the appearance of animals who +had followed the hounds in a long chase through a stiff country.</p> +<p>There is a strong family likeness between all Ghost stories, and a lack +of originality in their construction, but this suggests a common source +from which the majority of these fictions are derived.</p> +<p>I now come to another phase of Spirit Folk-Lore, which has already been +alluded to, viz., the visits of Ghosts for the purpose of revealing hidden +treasures. The following tale, which I took down from the mouth of +John Rowland, at one time the tenant of Plas-yn-llan, Efenechtyd, is an +instance of this kind of story.</p> +<h3>A Ghost Appearing to point out Hidden Treasures.</h3> +<p>There is a farm house called Clwchdyrnog in the parish of Llanddeusant, +Anglesey, which was said to have been haunted by a Spirit. It seems +that no one would summon courage to speak to the Ghost, though it was seen +by several parties; but one night, John Hughes, Bodedern, a widower, who +visited the house for the purpose of obtaining <!-- page 203--><a +name="page203"></a><span class="pagenum">p. 203</span>a second Mrs. Hughes +from among the servant girls there, spoke to the Ghost. The presence +of the Spirit was indicated by a great noise in the room where Hughes and +the girl were. In great fright Hughes invoked the Spirit, and asked +why he troubled the house. “Have I done any wrong to +you,” said he, addressing the Spirit. “No,” was the +answer. Then he asked if the girl to whom he was paying his +attentions was the cause of the Spirit’s visit, and again he received +the answer, “No.” Then Hughes named individually all the +inmates of the house in succession, and inquired if they were the cause of +the Spirit’s visits, and again he was answered in the negative. +Then he asked why, since no one in the house had disturbed the Spirit, he +came there to disturb the inmates. To this pertinent question the +Spirit answered as follows:—“There are treasures hidden on the +south side of Ffynnon Wen, which belong to, and are to be given to, the +nine months old child in this house: when this is done, I will never +disturb this house any more.”</p> +<p>The spot occupied by the treasure was minutely described by the Spirit, +and Hughes promised to go to the place indicated. The next day, he +went to the spot, and digging into the ground, he came upon an iron chest +filled with gold, silver, and other valuables, and all these things he +faithfully delivered up to the parents of the child to be kept by them for +him until he should come of age to take possession of them himself. +This they faithfully did, and the Spirit never again came to the house.</p> +<p>John Rowland, my informant, was a native of Anglesey, and he stated that +all the people of Llanddeusant knew of the story which he related to +me. He was eighty-three years old at the time he told me the tale, +and that was in October, 1882.</p> +<p><!-- page 204--><a name="page204"></a><span class="pagenum">p. +204</span>But one of the most singular tales of the appearance of a Ghost +is recorded in the autobiography of the grandfather of the late Mr. Thomas +Wright, the well-known Shropshire antiquary. Mr. Wright’s +grandfather was a Methodist, and in the early days of that body the belief +in apparitions was not uncommon amongst them. The story was told Mr. +Wright, sen., in 1780, at the house, in Yorkshire, of Miss Bosanquet +(afterwards the wife of Fletcher of Madeley), by Mr. John Hampson, sen., a +well-known preacher among the Methodists, who had just arrived from +Wales.</p> +<p>As the scene of the tale is laid in Powis Castle, I will call this +visitation</p> +<h3>The Powis Castle Ghost revealing a Hidden Box to a Woman.</h3> +<p>The following is the narrative:—It had been for some time reported +in the neighbourhood that a poor unmarried woman, who was a member of the +Methodist Society, and had become serious under their ministry, had seen +and conversed with the apparition of a gentleman, who had made a strange +discovery to her. Mr. Hampson, being desirous to ascertain if there +was any truth in the story, sent for the woman, and desired her to give him +an exact relation of the whole affair from her own mouth, and as near the +truth as she possibly could. She said she was a poor woman, who got +her living by spinning hemp and line; that it was customary for the farmers +and gentlemen of that neighbourhood to grow a little hemp or line in a +corner of their fields for their own home consumption, and as she was a +good hand at spinning the materials, she used to go from house to house to +inquire for work; that her method was, where they employed her, during her +stay to have meat, and drink, and lodging (if she had occasion to sleep +with them), for her work, and what they pleased to give her <!-- page +205--><a name="page205"></a><span class="pagenum">p. +205</span>besides. That, among other places, she happened to call one +day at the Welsh Earl of Powis’s country seat, called Redcastle, to +inquire for work, as she usually had done before. The quality were at +this time in London, and had left the steward and his wife, with other +servants, as usual, to take care of their country residence in their +absence. The steward’s wife set her to work, and in the evening +told her that she must stay all night with them, as they had more work for +her to do next day. When bedtime arrived, two or three of the +servants in company, with each a lighted candle in her hand, conducted her +to her lodging. They led her to a ground room, with a boarded floor, +and two sash windows. The room was grandly furnished, and had a +genteel bed in one corner of it. They had made her a good fire, and +had placed her a chair and a table before it, and a large lighted candle +upon the table. They told her that was her bedroom, and she might go +to sleep when she pleased. They then wished her a good night and +withdrew altogether, pulling the door quickly after them, so as to hasp the +spring-sneck in the brass lock that was upon it. When they were gone, +she gazed awhile at the fine furniture, under no small astonishment that +they should put such a poor person as her in so grand a room and bed, with +all the apparatus of fire, chair, table, and candle. She was also +surprised at the circumstance of the servants coming so many together, with +each of them a candle. However, after gazing about her some little +time, she sat down and took a small Welsh Bible out of her pocket, which +she always carried about with her, and in which she usually read a +chapter—chiefly in the New Testament—before she said her +prayers and went to bed. While she was reading she heard the room +door open, and turning her head, saw a gentleman enter in a gold-laced hat +and waistcoat, and the rest of his <!-- page 206--><a +name="page206"></a><span class="pagenum">p. 206</span>dress corresponding +therewith. (I think she was very particular in describing the rest of +his dress to Mr. Hampson, and he to me at the time, but I have now forgot +the other particulars).</p> +<p>He walked down by the sash-window to the corner of the room and then +returned. When he came to the first window in his return (the bottom +of which was nearly breast-high), he rested his elbow on the bottom of the +window, and the side of his face upon the palm of his hand, and stood in +that leaning posture for some time, with his side partly towards her. +She looked at him earnestly to see if she knew him, but, though from her +frequent intercourse with them, she had a personal knowledge of all the +present family, he appeared a stranger to her. She supposed +afterwards that he stood in this manner to encourage her to speak; but as +she did not, after some little time he walked off, pulling the door after +him as the servants had done before.</p> +<p>She began now to be much alarmed, concluding it to be an apparition, and +that they had put her there on purpose. This was really the +case. The room, it seems, had been disturbed for a long time, so that +nobody could sleep peaceably in it, and as she passed for a very serious +woman, the servants took it into their heads to put the Methodist and +Spirit together, to see what they would make of it.</p> +<p>Startled at this thought, she rose from her chair, and kneeled down by +the bedside to say her prayers. While she was praying he came in +again, walked round the room, and came close behind her. She had it +on her mind to speak, but when she attempted it she was so very much +agitated that she could not utter a word. He walked out of the room +again, pulling the door after him as before.</p> +<p><!-- page 207--><a name="page207"></a><span class="pagenum">p. +207</span>She begged that God would strengthen her and not suffer her to be +tried beyond what she was able to bear. She recovered her spirits, +and thought she felt more confidence and resolution, and determined if he +came in again she would speak to him, if possible.</p> +<p>He presently came in again, walked round, and came behind her as before; +she turned her head and said, “Pray, sir, who are you, and what do +you want?” He put up his finger, and said, “Take up the +candle and follow me, and I will tell you.” She got up, took up +the candle, and followed him out of the room. He led her through a +long boarded passage till they came to the door of another room, which he +opened and went in. It was a small room, or what might be called a +large closet. “As the room was small, and I believed him to be +a Spirit,” she said, “I stopped at the door; he turned and +said, ‘Walk in, I will not hurt you.’ So I walked +in. He said, ‘Observe what I do.’ I said, ‘I +will.’ He stooped, and tore up one of the boards of the floor, +and there appeared under it a box with an iron handle in the lid. He +said, ‘Do you see that box?’ I said, ‘Yes, I +do.’ He then stepped to one side of the room, and showed me a +crevice in the wall, where, he said, a key was hid that would open +it. He said, ‘This box and key must be taken out, and sent to +the Earl in London’ (naming the Earl, and his place of residence in +the city). He said, ‘Will you see it done?’ I said, +‘I will do my best to get it done.’ He said, ‘Do, +and I will trouble the house no more.’ He then walked out of +the room and left me.” (He seems to have been a very civil +Spirit, and to have been very careful to affright her as little as +possible). “I stepped to the room door and set up a +shout. The steward and his wife, and the other servants came to me +immediately, all clung together, with a number of lights in their +hands. It seems <!-- page 208--><a name="page208"></a><span +class="pagenum">p. 208</span>they had all been waiting to see the issue of +the interview betwixt me and the apparition. They asked me what was +the matter? I told them the foregoing circumstances, and showed them +the box. The steward durst not meddle with it, but his wife had more +courage, and, with the help of the other servants, lugged it out, and found +the key.” She said by their lifting it appeared to be pretty +heavy, but that she did not see it opened, and therefore did not know what +it contained; perhaps money, or writings of consequence to the family, or +both.</p> +<p>They took it away with them, and she then went to bed and slept +peaceably till the morning.</p> +<p>It appeared afterwards that they sent the box to the Earl in London, +with an account of the manner of its discovery and by whom; and the Earl +sent down orders immediately to his steward to inform the poor woman who +had been the occasion of this discovery, that if she would come and reside +in his family, she should be comfortably provided for for the remainder of +her days; or, if she did not choose to reside constantly with them, if she +would let them know when she wanted assistance, she should be liberally +supplied at his Lordship’s expense as long as she lived. And +Mr. Hampson said it was a known fact in the neighbourhood that she had been +so supplied from his Lordship’s family from the time the affair was +said to have happened, and continued to be so at the time she gave Mr. +Hampson this account.</p> +<p>Such is the tale. I will make no comments on it. Many +similar stories are extant. After one more tale, I will leave these +Spirit stories, and I will then relate how troublesome Ghosts were +laid.</p> +<p>The Spirits of the preceding tales were sent from the unseen world to do +good, but the Spirit of the maiden who gives a name to a Welsh lake, cried +out for vengeance; but <!-- page 209--><a name="page209"></a><span +class="pagenum">p. 209</span>history does not inform us that she obtained +satisfaction. There is a lake in Carnarvonshire called +<i>Llyn-Nâd-y-Forwyn</i>, or the Lake of the Maiden’s Cry, to +which is attached the following tale. I will call the tale</p> +<h3>The Spirit of Llyn-Nâd-y-Forwyn.</h3> +<p>It is said that a young man was about to marry a young girl, and on the +evening before the wedding they were rambling along the water’s side +together, but the man was false, and loved another better than the woman +whom he was about to wed. They were alone in an unfrequented country, +and the deceiver pushed the girl into the lake to get rid of her to marry +his sweetheart. She lost her life. But ever afterwards her +Spirit troubled the neighbourhood, but chiefly the scene of her +murder. Sometimes she appeared as a ball of fire, rolling along the +river Colwyn, at other times she appeared as a lady dressed in silk, taking +a solitary walk along the banks of the river. At other times, groans +and shrieks were heard coming out of the river—just such screams as +would be uttered by a person who was being murdered. Sometimes a +young maiden was seen emerging out of the waters, half naked, with +dishevelled hair, that covered her shoulders, and the country resounded +with her heart-rending crying as she appeared in the lake. The +frequent crying of the Spirit gave to the lake its name, +Llyn-Nâd-y-Forwyn.</p> +<h3>Spirit Laying.</h3> +<p>It must have been a consolation to those who believed in the power of +wicked Spirits to trouble people, that it was possible to lay these evil +visitors in a pool of water, or to drive them away to the Red Sea, or to +some other distant part of the world. It was generally thought that +Spirits could be laid by a priest; and there were particular forms of +exorcising these troublesome beings. A conjuror, or <i>Dyn +Hysbys</i>, was also credited with this power, and it was <!-- page +210--><a name="page210"></a><span class="pagenum">p. 210</span>thought that +the prayer of a righteous man could overcome these emissaries of evil.</p> +<p>But there was a place for hope in the case of these transported or laid +Spirits. It was granted to some to return from the Red Sea to the +place whence they departed by the length of a grain of wheat or barley corn +yearly. The untold ages that it would take to accomplish a journey of +four thousand miles thus slowly was but a very secondary consideration to +the annihilation of hope. Many were the conditions imposed upon the +vanquished Spirits by their conquerors before they could be permitted to +return to their old haunts, and well might it be said that the conditions +could not possibly be carried out; but still there was a place for hope in +the breast of the doomed by the imposition of any terminable +punishment.</p> +<p>The most ancient instance of driving out a Spirit that I am acquainted +with is to be found in the Book of Tobit. It seems to be the +prototype of many like tales. The angel Raphael and Tobias were by +the river Tigris, when a fish jumped out of the river, which by the +direction of the angel was seized by the young man, and its heart, and +liver, and gall extracted, and, at the angel’s command carefully +preserved by Tobias. When asked what their use might be, the angel +informed him that the smoke of the heart and liver would drive away a devil +or Evil Spirit that troubled anyone. In the 14th verse of the sixth +chapter of Tobit we are told that a devil loved Sara, but that he did no +harm to anyone, excepting to those who came near her. Knowing this, +the young man was afraid to marry the woman; but remembering the words of +Raphael, he went in unto his wife, and took the ashes of the perfumes as +ordered, and put the heart and liver of the fish thereupon, and made a +smoke therewith, the which smell, when the Evil Spirit had <!-- page +211--><a name="page211"></a><span class="pagenum">p. 211</span>smelled, he +fled into the utmost parts of Egypt, and the angel bound him. Such is +the story, many variants of which are found in many countries.</p> +<p>I am grieved to find that Sir John Wynne, who wrote the interesting and +valuable <i>History of the Gwydir Family</i>, which ought to have secured +for him kindly recognition from his countrymen, was by them deposited after +death, for troubling good people, in Rhaiadr y Wenol. The +superstition has found a place in Yorke’s <i>Royal Tribes of +Wales</i>.</p> +<p>The following quotation is from the <i>History of the Gwydir Family</i>, +Oswestry Edition, p. 7:—</p> +<p>“Being shrewd and successful in his dealings, people were led to +believe he oppressed them,” and says Yorke in his <i>Royal Tribes of +Wales</i>, “It is the superstition of Llanrwst to this day that the +Spirit of the old gentleman lies under the great waterfall, Rhaiadr y +Wennol, there to be punished, purged, spouted upon and purified from the +foul deeds done in his days of nature.”</p> +<p>This gentleman, though, is not alone in occupying, until his misdeeds +are expiated, a watery grave. There is hardly a pool in a river, or +lake in which Spirits have not, according to popular opinion, been +laid. In our days though, it is only the aged that speak of such +matters.</p> +<p>A Spirit could in part be laid. It is said that Abel Owen’s +Spirit, of Henblas, was laid by Gruffydd Jones, Cilhaul, in a bottle, and +buried in a <i>gors</i> near Llanrwst.</p> +<p>This Gruffydd Jones had great trouble at Hafod Ucha between Llanrwst and +Conway, to lay a Spirit. He began in the afternoon, and worked hard +the whole night and the next day to lay the Spirit, but he succeeded in +overcoming a part only of the Spirit. He was nearly dead from +exhaustion and want of food before he could even master a portion of the +Spirit.</p> +<p><!-- page 212--><a name="page212"></a><span class="pagenum">p. +212</span>The preceding is a singular tale, for it teaches that Spirits are +divisible. A portion of this Spirit, repute says, is still at large, +whilst a part is undergoing purification.</p> +<p>The following tale was told me by my friend, the Rev. T. H. Evans, Vicar +of Llanwddyn.</p> +<h3>Cynon’s Ghost.</h3> +<p>One of the wicked Spirits which plagued the secluded Valley of Llanwddyn +long before it was converted into a vast reservoir to supply Liverpool with +water was that of <i>Cynon</i>. Of this Spirit Mr. Evans writes +thus:—“<i>Yspryd Cynon</i> was a mischievous goblin, which was +put down by <i>Dic Spot</i> and put in a quill, and placed under a large +stone in the river below Cynon Isaf. The stone is called +‘<i>Careg yr Yspryd</i>,’ the Ghost Stone. This one +received the following instructions, that he was to remain under the stone +until the water should work its way between the stone and the dry +land.”</p> +<p>The poor Spirit, to all appearance, was doomed to a very long +imprisonment, but <i>Dic Spot</i> did not foresee the wants and enterprise +of the people of Liverpool, who would one day convert the Llanwddyn Valley +into a lake fifteen miles in circumference, and release the Spirit from +prison by the process of making their Waterworks.</p> +<p>I might here say that there is another version current in the parish +besides that given me by Mr. Evans, which is that the Spirit was to remain +under the stone until the river was dried up. Perhaps both conditions +were, to make things safe, imposed upon the Spirit.</p> +<p><i>Careg yr Yspryd</i> and Cynon Isaf were at the entrance to the Valley +of Llanwddyn, and down this opening, or mouth of the valley, rushed the +river—the river that was to be dammed up for the use of +Liverpool. The inhabitants of the valley knew the tradition +respecting the Spirit, and they <!-- page 213--><a name="page213"></a><span +class="pagenum">p. 213</span>much feared its being disturbed. The +stone was a large boulder, from fifteen to twenty tons in weight, and it +was evident that it was doomed to destruction, for it stood in the river +Vyrnwy just where operations were to commence. There was no small +stir among the Welsh inhabitants when preparations were made to blast the +huge Spirit-stone. English and Irish workmen could not enter into the +feeling of the Welsh towards this stone, but they had heard what was said +about it. They, however, had no dread of the imprisoned Spirit. +In course of time the stone was bored and a load of dynamite inserted, but +it was not shattered at the first blast. About four feet square +remained intact, and underneath this the Spirit was, if it was +anywhere. The men were soon set to work to demolish the stone. +The Welshmen expected some catastrophe to follow its destruction, and they +were even prepared to see the Spirit bodily emerge from its prison, for, +said they, the conditions of its release have been fulfilled—the +river had been diverted from its old bed into an artificial channel, to +facilitate the removal of this and other stones—and there was no +doubt that both conditions had been literally carried out, and consequently +the Spirit, if justice ruled, could claim its release. The stone was +blasted, and strange to relate, when the smoke had cleared away, the water +in a cavity where the stone had been was seen to move; there was no +apparent reason why the water should thus be disturbed, unless, indeed, the +Spirit was about to appear. The Welsh workmen became alarmed, and +moved away from the place, keeping, however, their eyes fixed on the +pool. The mystery was soon solved, for a large frog made its +appearance, and, sedately sitting on a fragment of the shattered stone, +rubbed its eyes with its feet, as if awaking from a long sleep. The +question was discussed, “Is it a frog, or the Spirit in <!-- page +214--><a name="page214"></a><span class="pagenum">p. 214</span>the form of +a frog; if it is a frog, why was it not killed when the stone was +blasted?” And again, “Who ever saw a frog sit up in that +fashion and rub the dust out of its eyes? It must be the +Spirit.” There the workmen stood, at a respectful distance from +the frog, who, heedless of the marked attention paid to it, continued +sitting up and rubbing its eyes. They would not approach it, for it +must be the Spirit, and no one knew what its next movement or form might +be. At last, however, the frog was driven away, and the men +re-commenced their labours. But for nights afterwards people passing +the spot heard a noise as of heavy chains being dragged along the ground +where the stone once stood.</p> +<h3>Caellwyngrydd Spirit.</h3> +<p>This was a dangerous Spirit. People passing along the road were +stoned by it; its work was always mischievous and hurtful. At last it +was exorcised and sent far away to the Red Sea, but it was permitted to +return the length of a barley corn every year towards its lost home.</p> +<p>From the tales already given, it is seen that the people believed in the +possibility of getting rid of troublesome Spirits, and the person whose aid +was sought on these occasions was often a minister of religion. We +have seen how Griffiths of Llanarmon had reached notoriety in this +direction, and he lived in quite modern times. The clergy were often +consulted in matters of this kind, and they were commonly believed to have +power over Spirits. The Rev. Walter Davies had great credit as a +Spirit layer, and he lived far into the present century. Going +further back, I find that Archdeacon Edmund Prys, and his contemporary and +friend, Huw Llwyd, were famous opponents of Evil Spirits, and their +services are said to have been highly appreciated, because always +successful. The manner <!-- page 215--><a name="page215"></a><span +class="pagenum">p. 215</span>of laying Spirits differed. In this +century, prayer and Bible reading were usually resorted to, but in other +days, incantation was employed. We have seen how Griffiths surrounded +himself with an enchanted circle, which the Spirit could not break +through. This ring was thought to be impervious to the Ghost tribe, +and therefore it was the protection of the person whom it surrounded. +The Spirit was invoked and commanded to depart by the person within the +magic ring and it obeyed the mandate. Sometimes it was found +necessary to conduct a service in Church, in Latin by night, the Church +being lit up with consecrated candles, ere the Ghost could be overcome.</p> +<p>When Spirits were being laid, we are told that they presented themselves +in various forms to the person engaged in laying them, and that ultimately +they foolishly came transformed into some innocuous insect or animal, which +he was able to overcome. The simplicity of the Ghosts is ridiculous, +and can only be understood by supposing that the various steps in the +contest for the mastery are not forthcoming, that they have been lost.</p> +<p>These various metamorphoses would imply that transmigration was believed +in by our forefathers.</p> +<h3>Ghost Raising.</h3> +<p>If the possibility of Ghost Laying was believed in, so also was the +possibility of raising Evil Spirits. This faith dates from olden +times. Shakespeare, to this, as to most other popular notions, has +given a place in his immortal plays. Speaking rightly in the name of +“Glendower,” a Welshman, conversant with Ghosts and Goblins, +the poet makes him say:—</p> +<blockquote> +<p>“I can call Spirits from the vasty deep.”</p> +<p><i>Henry the Fourth</i>, Act III., S. 1.</p> +</blockquote> +<p><!-- page 216--><a name="page216"></a><span class="pagenum">p. +216</span>And again in the same person’s mouth are placed these +words:—</p> +<blockquote> +<p>“Why, I can teach you, cousin, <i>to command the +devil</i>.”</p> +</blockquote> +<p>The witches in Macbeth have this power ascribed to them:</p> +<blockquote> +<p>I’ll catch it ere it come to ground:<br /> +And that, distilled by magic sleights,<br /> +<i>Shall raise such artificial Sprites</i>,<br /> +<i>As by the strength of their illusion</i><br /> +Shall draw him on to his confusion.</p> +<p><i>Macbeth</i>, Act III., S. 5.</p> +</blockquote> +<p>This idea has continued right to our own days, and adepts in the black +art have affirmed that they possess this power.</p> +<p>Doctor Bennion, a gentleman well known in his lifetime in and about +Oswestry, was thought to be able to raise Devils. I find in the +history of <i>Ffynnon Elian</i>, p. 12, that the doctor visited John Evans, +the last custodian of the well, and taught him how to accomplish this +feat. For the benefit of those anxious to obtain this power, I will +give the doctor’s recipe:—“Publish it abroad that you can +raise the Devil, and the country will believe you, and will credit you with +many miracles. All that you have to do afterwards is to be silent, +and you will then be as good a raiser of Devils as I am, and I as good as +you.”</p> +<p>Evans confesses that he acted according to the astute doctor’s +advice, and he adds—“The people in a very short time spoke much +about me, and they soon came to intrust everything to me, their conduct +frightened me, for they looked upon me as if I were a god.” +This man died August 14th, 1858.</p> +<h3>Witches and Conjurors.</h3> +<p>From and before the days of King Saul, to the present moment, witches +have held dreaded sway over the affairs of man. Cruel laws have been +promulgated against them, they have been murdered by credulous and +infuriated mobs, <!-- page 217--><a name="page217"></a><span +class="pagenum">p. 217</span>they have lost their lives after legal trial, +but still, witches have lived on through the dark days of ignorance, and +even in these days of light and learning they have their votaries. +There must be something in the human constitution peculiarly adapted to the +exercise of witchcraft, or it could not have lived so long, nor could it +have been so universal, as it undoubtedly is, unless men lent themselves +willingly to its impositions.</p> +<p>It is curious to notice how good and enlightened men have clung to a +belief in witchcraft. It is, consequently, not to be wondered at that +the common people placed faith in witches and conjurors when their +superiors in learning professed a like faith.</p> +<p>I have often spoken to intelligent men, who did not scruple to confess +that they believed in witches and conjurors, and they adduced instances to +prove that their faith had a foundation in fact.</p> +<p>Almost up to our days, the farmer who lost anything valuable consulted a +conjuror, and vowed vengeance on the culprit if it were not restored by +such and such a time, and invariably the stolen property was returned to +its owner before the specified period had expired. As detectives, the +conjurors, therefore, occupied a well-defined and useful place in rural +morality, and witches, too, were indirectly teachers of charity, for no +farm wife would refuse refreshments to the destitute lest vengeance should +overtake her. In this way the deserving beggar obtained needed +assistance from motives of self-preservation from benefactors whose fears +made them charitable.</p> +<p>But, if these benefits were derived from a false faith, the evils +attending that faith were nevertheless most disastrous to the community at +large, and many inhuman Acts were passed in various reigns to eradicate +witchcraft. From the <!-- page 218--><a name="page218"></a><span +class="pagenum">p. 218</span>wording of these Acts it will be seen what +witches were credited with doing.</p> +<p>An Act passed 33 Henry VIII. adjudged all witchcraft and sorcery to be +felony. A like Act was passed 1 James, c.12, and also in the reign of +Philip and Mary. The following is an extract:—</p> +<p>“All persons who shall practise invocation, or conjuration, of +wicked spirits, any witchcraft, enchantment, charm, or sorcery, whereby any +person shall happen to be killed, or destroyed, shall, with their aiders, +and abettors, be accounted felons, without benefit of clergy; and all +persons practising any witchcraft, etc., whereby any person shall happen to +be wasted, consumed, or lamed in his or her body, or members, or whereby +any goods, or chattels, shall be destroyed, wasted, or impaired, shall, +with their counsellors, and aiders, suffer for the first offence one +year’s imprisonment and the pillory, and for the second the +punishment of felony without the clergy.” . . . “If +any person shall consult, covenant with, entertain, employ, feed, or reward +any evil or wicked spirit, or <i>take up any dead man</i>, <i>woman</i>, +<i>or child out of his</i>, <i>her</i>, <i>or their grave</i>; or, the +skin, bone, or any other part of any dead person to be employed in any +manner of witchcraft, sorcery, charm, or enchantment, etc., <i>he shall +suffer death as a felon</i>, without benefit of clergy.”</p> +<p>The law of James I. was repealed in George II.’s. reign, but even +then persons pretending to use witchcraft, tell fortunes, or discover +stolen goods, by skill in the occult sciences, were to be punished by a +year’s imprisonment; and by an Act, 5 George IV., c.83, any person or +persons using any subtle art, means, or device, by palmistry, or otherwise, +to deceive his Majesty’s subjects, were to be deemed rogues and +vagabonds, and to be punished with imprisonment and hard labour.</p> +<p><!-- page 219--><a name="page219"></a><span class="pagenum">p. +219</span>Acts of Parliament did not succeed in eradicating +witchcraft. Its power has waned, but it still exercises an influence, +shadowy though it be, on certain minds, though in its grosser forms it has +disappeared.</p> +<p>Formerly, ailments of all kinds, and misfortunes of every description, +were ascribed to the malignant influence of some old decrepit female, and +it was believed that nature’s laws could be changed by these witches, +that they could at will produce tempests to destroy the produce of the +earth, and strike with sickness those who had incurred their +displeasure. Thus Lady Macbeth, speaking of these hags, +says:—</p> +<blockquote> +<p>“I have learned by the perfectest report, they have more in them +than mortal knowledge. When I burned in desire to question them +further they made themselves air, into which they vanished.”</p> +<p><i>Macbeth</i>, Act. i, S. 5.</p> +</blockquote> +<p>The uncanny knowledge possessed by witches was used, it was thought, to +injure people, and their malice towards good, hard-working, honest folk was +unmistakable. They afflicted children from sheer love of cruelty, and +bewitched animals gratuitously, or for slights which they supposed their +owners had shown towards them; consequently their knowledge was considered +to be greatly inimical to others, and particularly baneful to the +industrious, whom witches hated.</p> +<p>There was hardly a district that had not its witches. Children ran +away when they saw approaching them an aged woman, with a red shawl on, for +they believed she was a witch, who could, with her evil eye, injure +them. It was, however, believed that the machinations of witches +could be counteracted in various ways, and by and by some of these charms +shall be given. Life would have been intolerable but for these +antidotes to witchcraft.</p> +<p><!-- page 220--><a name="page220"></a><span class="pagenum">p. +220</span>Shakespeare’s knowledge of Welsh Folk-lore was extensive +and peculiarly faithful, and what he says of witches in general agrees with +the popular opinion respecting them in Wales. I cannot do better than +quote from this great Folk-lorist a few things that he tells us about +witches.</p> +<p>Mention has been made of witches taking dead bodies out of their graves +to make use of them in their enchantments, and Shakespeare, in his +description of the witches’ cauldron, shows that they threw into the +seething pot many portions of human beings. The first witch in +<i>Macbeth</i> says:—</p> +<blockquote> +<p>Round about the cauldron go,<br /> +In the poisoned <i>entrails</i> throw.</p> +</blockquote> +<p>The third witch mentions other things that are thrown into the pot, +as:—</p> +<blockquote> +<p>Scale of dragon, tooth of wolf,<br /> +Witches’ mummy, maw and gulf<br /> +Of the ravin’d salt-sea shark,<br /> +Root of hemlock digged i’ the dark,<br /> +<i>Liver of blaspheming Jew</i>,<br /> +Gall of goat, and slips of yew<br /> +Sliver’d in the moon’s eclipse,<br /> +<i>Nose of Turk</i>, <i>and Tartar’s lips</i>,<br /> +Finger of birth-strangled babe<br /> +Ditch-delivered by a drab.</p> +<p><i>Macbeth</i>, A. IV., S. 1.</p> +</blockquote> +<p>It was thought that witches could change themselves, and other people, +into the form of animals. In Wales, the cat and the hare were the +favourite animals into which witches transformed themselves, but they did +not necessarily confine themselves to these animals. They were able +to travel in the air on a broom-stick; make children ill; give maids the +nightmare; curse with madness, animals; bring misfortune on families; +hinder the dairy maid from making <!-- page 221--><a +name="page221"></a><span class="pagenum">p. 221</span>butter; and many more +imaginary things were placed to their credit.</p> +<p>The personal appearance of witches, as given by Shakespeare, corresponds +exactly with the Welsh idea of these hags. On this subject the poet +writes:—</p> +<blockquote> +<p> What are these<br /> +<i>So wither’d and so wild in their attire</i><br /> +That look not like the inhabitants o’ the earth,<br /> +And yet are on’t?—Live you? Or are you aught<br /> +That man may question? You seem to understand me,<br /> +By each at once her chappy fingers laying<br /> +Upon her skinny lips:—you should be women,<br /> +And yet your beards forbid me to interpret<br /> +That you are so.</p> +<p><i>Macbeth</i>, Act I., S. 3.</p> +</blockquote> +<p>A striking and pathetic portrait of a witch, taken from <i>Otway’s +Orphan</i>, Act. II., is given in No. 117 of the <i>Spectator</i>. It +is so true to life and apposite to our subject that I will quote +it:—</p> +<blockquote> +<p>In a close lane, as I pursu’d my journey,<br /> +I spy’d a wrinkled hag, with age grown double,<br /> +Picking dry sticks, and mumbling to herself.<br /> +Her eyes with scalding-rheum were gall’d, and red,<br /> +Cold palsy shook her head, her hands seemed wither’d,<br /> +And on her crooked shoulders had she wrapt<br /> +The tatter’d remnant of an old striped hanging,<br /> +Which served to keep her carcass from the cold;<br /> +So there was nothing of a piece about her.<br /> +Her lower weeds were all o’er coarsely patched,<br /> +With different colour’d rags, black, red, white, yellow.<br /> +And seem’d to speak variety of wretchedness.</p> +</blockquote> +<p>A picture such as this is enough to create sympathy and charity in a +selfish heart, but in those dark days, when faith in witchcraft prevailed, +such a poor old decrepit woman inspired awe, and was shunned as a malicious +evil-doer by all her neighbours.</p> +<h3><!-- page 222--><a name="page222"></a><span class="pagenum">p. +222</span><i>Llanddona Witches</i>.</h3> +<p>There is a tradition in the parish of Llanddona, Anglesey, that these +witches, with their husbands, had been expelled from their native country, +wherever that was, for practising witchcraft. They were sent adrift, +it is said, in a boat, without rudder or oars, and left in this state to +the mercy of the wind and the wave. When they were first discovered +approaching the Anglesey shore, the Welsh tried to drive them back into the +sea, and even after they had landed they were confined to the beach. +The strangers, dead almost from thirst and hunger, commanded a spring of +pure water to burst forth on the sands. This well remains to our +days. This miracle decided their fate. The strangers were +allowed, consequently, to land, but as they still practised their evil arts +the parish became associated with their name, and hence the <i>Witches of +Llanddona</i> was a term generally applied to the female portion of that +parish, though in reality it belonged to one family only within its +boundaries.</p> +<p>The men lived by smuggling and the women by begging and cursing. +It was impossible to overcome these daring smugglers, for in their +neckerchief was a fly, which, the moment the knot of their cravats was +undone, flew right at the eye of their opponents and blinded them, but +before this last remedy was resorted to the men fought like lions, and only +when their strength failed them did they release their familiar spirit, the +fly, to strike with blindness the defenders of the law.</p> +<p>The above-mentioned tradition of the coming of these witches to Anglesey +is still current in the parish of Llanddona, which is situated on the north +coast of Anglesey.</p> +<p>It was thought that the witching power belonged to families, and +descended from mothers to daughters. This was supposed to be the case +with the witches of Llanddona. <!-- page 223--><a +name="page223"></a><span class="pagenum">p. 223</span>This family obtained +a bad report throughout the island. The women, with dishevelled hair +and bared breasts, visited farm houses and requested charity, more as a +right than a favour, and no one dared refuse them. <i>Llanddona +Witches</i> is a name that is not likely soon to die. Taking +advantage of the credulity of the people, they cursed those whom they +disliked, and many were the endeavours to counteract their +maledictions. The following is one of their curses, uttered at <i>Y +Ffynon Ocr</i>, a well in the parish of Llanddona, upon a man who had +offended one of these witches:—</p> +<blockquote> +<p>Crwydro y byddo am oesoedd lawer;<br /> +Ac yn mhob cam, camfa;<br /> +Yn mhob camfa, codwm;<br /> +Yn mhob codwm, tori asgwrn;<br /> +Nid yr asgwrn mwyaf na’r lleiaf,<br /> +Ond asgwrn chwil corn ei wddw bob tro.</p> +</blockquote> +<p>The English is as follows, but the alliteration and rhythm of the Welsh +do not appear in the translation:—</p> +<blockquote> +<p>May he wander for ages many;<br /> +And at every step, a stile;<br /> +At every stile, a fall;<br /> +At every fall, a broken bone;<br /> +Not the largest, nor the least bone,<br /> +But the chief neck bone, every time.</p> +</blockquote> +<p>This curse seemed to be a common imprecation, possibly belonging to that +family. Such was the terror of the <i>Llanddona Witches</i> that if +any of them made a bid for a pig or anything else, in fair or market, no +one else dared bid against them, for it was believed they would witch the +animal thus bought. There were also celebrated witches at +Denbigh. <i>Bella Fawr</i> (Big Bella) was one of the last and most +famous of her tribe in that town, and many other places were credited with +possessing persons endowed with witching powers, as well as those who could +break spells.</p> +<p><!-- page 224--><a name="page224"></a><span class="pagenum">p. +224</span>The following tales of the doings of witches will throw light +upon the matter under consideration.</p> +<h3>Witches transforming themselves into Cats.</h3> +<p>One of the forms that witches were supposed to change themselves into +was that of a cat. In this metamorphosed state they were the more +able to accomplish their designs. The following tale, illustrative of +this belief, was told me by the Rev. R. Jones, Rector of Llanycil, +Bala.</p> +<p>On the side of the old road, between Cerrig-y-drudion and +Bettws-y-Coed—long before this latter place had become the resort of +artists—stood an inn, which was much resorted to, as it was a +convenient lodging house for travellers on their way to Ireland. This +inn stood near the present village of Bettws-y-Coed. Many robberies +occurred here. Travellers who put up there for the night were +continually deprived of their money, and no one could tell how this +occurred, for the lodgers were certain that no one had entered their rooms, +as they were found locked in the morning just as they were the night +before. The mystery was, therefore, great. By and by, one of +those who had lost his money consulted <i>Huw Llwyd</i>, who lived at +Cynvael, in the parish of Festiniog, and he promised to unravel the +mystery. Now, Huw Llwyd had been an officer in the army, and, +equipped in his regimentals, with sword dangling by his side, he presented +himself one evening at the suspected inn, and asked whether he could obtain +a room and bed for the night; he represented himself as on his way to +Ireland, and he found no difficulty in obtaining a night’s +lodging. The inn was kept by two sisters of prepossessing appearance, +and the traveller made himself most agreeable to these ladies, and +entertained them with tales of his travels in foreign parts. On +retiring for the night he stated that it was a habit with him to burn +lights in his room all <!-- page 225--><a name="page225"></a><span +class="pagenum">p. 225</span>night, and he was supplied with a sufficient +quantity of candles to last through the night. The request, as Hugh +Llwyd was a military man, did not arouse suspicion. Huw retired, and +made his arrangements for a night of watching. He placed his clothes +on the floor within easy reach of his bed, and his sword unsheathed lay on +the bed close to his right hand. He had secured the door, and now as +the night drew on he was all attention; ere long two cats stealthily came +down the partition between his room and the next to it. Huw feigned +sleep, the cats frisked here and there in the room, but the sleeper awoke +not; they chased each other about the room, and played and romped, and at +last they approached Huw’s clothes and played with them, and here +they seemed to get the greatest amusement; they turned the clothes about +and over, placing their paws now on that string, and now on that button, +and ere long their paws were inserted into the pockets of his clothes, and, +just as one of the cats had her paw in the pocket that contained Huw +Llwyd’s purse, he like lightning struck the cat’s paw with his +sword. With terrible screams they both disappeared, and nothing +further was seen of them during the night.</p> +<p>Next morning, only one of the sisters appeared at the breakfast +table. To the traveller’s enquiry after the absent lady of the +house, her sister said that she was slightly indisposed, and could not +appear.</p> +<p>Huw Llwyd expressed regret at this, but, said he—“I must say +good-bye to her, for I greatly enjoyed her company last night.” +He would not be refused, so ultimately he was admitted to her +presence. After expressing his sympathy and regret at her illness, +the soldier held out his hand to bid good-bye to the lady. She put +out her left hand; this Huw refused to take, averring that he had never +<!-- page 226--><a name="page226"></a><span class="pagenum">p. +226</span>taken a left hand in his life, and that he would not do so +now. Very reluctantly, and with evident pain, she put out her right +hand, which was bandaged, and this fact cleared up the mystery connected +with the robberies. These two ladies were two witches, who in the +form of cats had robbed travellers who lodged under their roof. Huw, +when he made this discovery said—“I am Huw Llwyd of Cynvael, +and I warn you of the risk you have incurred by your thefts, and I promise +you I will not let you off so easily the next time I have need to visit +you.”</p> +<p>The preceding tale is circumstantial, but unfortunately similar tales +are current in other places, as shown by the following +quotation:—</p> +<blockquote> +<p>“The last instance of national credulity on this head was the +story of the witches of Thurso, who, tormenting for a long time an honest +fellow under the usual form of a cat, at last provoked him so that one +night he put them to flight with his broad sword and <i>cut off the leg</i> +of one less nimble than the rest. On his taking it up, to his +amazement <i>he found it belonged to a female of his own species</i>, and +next morning discovered the owner, an old hag, with only the companion leg +to this.”</p> +<p><i>Brand’s Popular Antiquities</i>, pp. 318-319.</p> +</blockquote> +<h3>The Witches’ Revenge on Huw Llwyd.</h3> +<p>Several months after the occurrence recorded above of Huw Llwyd, when he +had just started from his home one Sunday morning to go to his Church to +officiate there, for he was the parson of Llan Festiniog, he observed that +the Bettws-y-Coed ladies were approaching his house, and he perceived that +their object was to witch him. He knew full well that as long as his +back was turned towards them he was in their power, but that when he faced +them they could do him no harm; so; to avoid their evil influence, <!-- +page 227--><a name="page227"></a><span class="pagenum">p. 227</span>and to +frustrate their designs, he faced them, and walked backwards every step +from Cynvael to the Llan, and in this way he escaped being injured by his +female enemies. But this was not all. Huw Llwyd knew that when +he reached the Church porch he was beyond witchcraft’s reach. +Having arrived there he shouted out—“I defy you now, and before +I leave the Church I will make you that you can never again witch +anyone.” He was as good as his word, for by his skill in the +black art, he deprived those two ladies, ere he left the Church, of their +power to witch people, and during the rest of their lives they were like +other women.</p> +<p>Huw Llwyd, who was born 1533, and died 1620, was a clergyman, and it was +generally believed that priests could counteract the evils of the enemy of +mankind.</p> +<p>The wide-spread belief of witches being able to transform themselves +into animals is shown in the legends of many countries, and, as in the case +of fairy stories, the same tale, slightly changed, may be heard in various +places. The possibility of injuring or <i>marking</i> the witch in +her assumed form so deeply that the bruise remained a mark on her in her +natural form was a common belief. A tale in certain points like the +one recorded of Huw Llwyd and the witches who turned themselves into cats +is to be heard in many parts of Wales. It is as follows. I +quote the main facts from my friend Mr. Hamer’s account of +Llanidloes, published in the <i>Montgomeryshire Collections</i>, vol. x., +p. 243:—</p> +<h3>A Witch transformed into a Hare injured by one whom she +tormented.</h3> +<p>“An old woman, thought to be a witch, was said by a neighbour to +be in the habit of visiting her nightly in the shape of a hare, and that in +consequence she was deprived of her rest. The witch came to her bed, +as a hare, and <!-- page 228--><a name="page228"></a><span +class="pagenum">p. 228</span>crossed it, and the tormented one was +determined to put an end to this persecution. For this purpose she +procured a hammer, which she placed under her pillow when she retired to +rest. That night the old witch, unaware of the reception awaiting +her, paid her usual visit to her victim. But the instant she jumped +on the bed she received a stunning blow on the head, and, it need not be +added, disappeared. Next morning, a friend of the persecuted woman, +who was in the secret of the whole case, on some pretext paid the old +woman, the supposed witch, a visit, and she was greatly astonished to find +her laid up, suffering from a frightful black eye, which her visitor +believed to be the result of the blow dealt her with the hammer on the +previous night.”</p> +<h3>A Witch shot when in the form of a Hare.</h3> +<p>The following tale was told me by the Rev. R. Jones, Rector of +Llanycil:—</p> +<p>An old woman was evicted from a small farm, which she and her family had +held for many years. She was naturally greatly annoyed at such +conduct on the part of the landlord, and of the person who supplanted +her. However, she procured a small cottage close by her late home, +and there she lived. But the interloper did not get on, for she was +troubled by a hare that came nightly to her house. A labouring man, +when going to his work early in the morning, time after time saw a hare +going from the farm towards the cottage occupied by this old woman, and he +determined to shoot this hare. He procured an old gun, and loaded it +with pebbles instead of shot, and awaited the approach of the hare. +It came as usual, the man fired, and the hare rolled over and over, +screaming and making a terrible noise. He, however, did not heed this +much, for hares, when shot, do scream, and so he went to secure the <!-- +page 229--><a name="page229"></a><span class="pagenum">p. 229</span>hare, +but when he attempted to seize it, it changed into all shapes, and made +horrible sounds, and the man was so terrified that he ran away, and he was +very glad to get away from the scene of this shocking occurrence. In +a few days afterwards the old woman who occupied the cottage was found +dead, and it was noticed by the woman who laid her out that her arm and +shoulder were riddled with pebbles. It was thought that she was a +witch, and that she had troubled the people who had deprived her of her +farm, and that she did so in the shape of a hare, and no one doubted that +the injury inflicted on the old woman was anything more than the shot of +the man, who supposed that he had killed a hare, when in reality he shot +and killed the old woman. The farmer was never troubled after the +death of the woman whom he had supplanted.</p> +<p>Many variants of this tale are still extant. The parish clerk of +Llangadfan, a mountainous parish in Montgomeryshire, gave me one, which he +located in Nant-yr-eira, but as it is in its main points much like the +preceding, I will not relate it.</p> +<h3>A Witch in the form of a Hare in a Churn.</h3> +<p>In the <i>Spectator</i>, No. 117, are these words:—</p> +<blockquote> +<p>“If the dairy-maid does not make her butter come so soon as she +would have it, <i>Moll White</i> (a supposed witch) is at the bottom of the +churn.”</p> +</blockquote> +<p>Until very lately I had thought that the milk only was considered +bewitched if it could not be churned, and not that the witch herself was at +the bottom of the churn. But I have been disabused of this false +notion, for the Rector of Llanycil told me the following story, which was +told him by his servant girl, who figures in the tale. When this girl +was servant at Drws-y-nant, near Dolgelley, one day, the milk would not +churn. They worked a long time at it to <!-- page 230--><a +name="page230"></a><span class="pagenum">p. 230</span>no purpose. The +girl thought that she heard something knocking up and down in the churn, +and splashing about. She told her master there was something in the +churn, but he would not believe her; however, they removed the lid, and out +jumped a large hare, and ran away through the open door, and this explained +all difficulties, and proved that the milk was bewitched, and that the +witch herself was in the churn in the shape of a hare.</p> +<p>This girl affirmed that she had seen the hare with her own eyes.</p> +<p>As the hare was thought to be a form assumed by witches it was +impossible for ordinary beings to know whether they saw a hare, or a witch +in the form of a hare, when the latter animal appeared and ran before them +along the road, consequently the hare, as well as the witch, augured +evil. An instance of this confusion of ideas was related to the +writer lately by Mr. Richard Jones, Tyn-y-wern, Bryneglwys.</p> +<h3>A Hare crossing the Road.</h3> +<p>Mr. Jones said that when he was a lad, he and his mother went to Caerwys +fair from the Vale of Clwyd, intending to sell a cow at the fair. +They had not gone far on their way before a large hare crossed the road, +hopping and halting and looking around. His mother was vexed at the +sight, and she said—“We may as well go home, Dick, for no good +will come of our journey since that old witch crosses our +path.” They went on, though, and reached Caerwys in safety, but +they got no bid for the cow, although they stayed there all day long.</p> +<h3>A Witch in the form of a Hare hunted by a Black Greyhound.</h3> +<p>The writer has heard variants of the following tale in several parts of +Wales:—</p> +<p>An old woman, credited to be a witch, lived on the <!-- page 231--><a +name="page231"></a><span class="pagenum">p. 231</span>confines of the hills +in a small hut in south Carnarvonshire. Her grandson, a sharp +intelligent lad, lived with her. Many gentlemen came to that part +with greyhounds for the purpose of coursing, and the lad’s services +were always in requisition, for he never failed in starting a hare, and +whenever he did so he was rewarded with a shilling. But it was +noticed that the greyhounds never caught the hare which the lad +started. The sport was always good, the race long and exciting, but +the hare never failed to elude her pursuers. Scores of times this +occurred, until at last the sportsmen consulted a wise man, who gave it as +his opinion that this was no ordinary hare, but a witch, and, said +he—“She can never be caught but by a black +greyhound.” A dog of this colour was sought for far and near, +and at last found and bought. Away to the hills the coursers went, +believing that now the hare was theirs. They called at the cottage +for the lad to accompany them and start the prey. He was as ready as +ever to lead them to their sport. The hare was soon started, and off +the dog was slipped and started after it, and the hare bounded away as +usual, but it is now seen that her pursuer is a match for her in swiftness, +and, notwithstanding the twistings and windings, the dog was soon close +behind the distressed hare.</p> +<p>The race became more and more exciting, for hound and hare exerted +themselves to their very utmost, and the chase became hot, and still +hotter. The spectators shout in their excitement—“<i>Hei! +ci du</i>,” (“<i>Hi! black dog</i>,”) for it was seen +that he was gaining on his victim. “<i>Hei! Mam</i>, +<i>gu</i>,” (“<i>Hei! grandmother</i>, <i>dear</i>,”) +shouted the lad, forgetting in his trouble that his grandmother was in the +form of a hare. His was the only encouraging voice uttered on behalf +of the poor hunted hare. His single voice was hardly heard amidst the +shouts of the many. The <!-- page 232--><a name="page232"></a><span +class="pagenum">p. 232</span>pursuit was long and hard, dog and hare gave +signs of distress, but shouts of encouragement buoyed up the strength of +the dog. The chase was evidently coming to a close, and the hare was +approaching the spot whence it started. One single heart was filled +with dread and dismay at the failing strength of the hare, and from that +heart came the words—“<i>Hei! Mam gu</i>” (“<i>Hi! +grandmother</i>, <i>dear</i>.”) All followed the chase, which +was now nearing the old woman’s cottage, the window of which was +open. With a bound the hare jumped through the small casement into +the cottage, but the black dog was close behind her, and just as she was +disappearing through the window, he bit the hare and retained a piece of +her skin in his mouth, but he could not follow the hare into the cottage, +as the aperture was too small. The sportsmen lost no time in getting +into the cottage, but, after much searching, they failed to discover +puss. They, however, saw the old woman seated by the fire +spinning. They also noticed that there was blood trickling from +underneath her seat, and this they considered sufficient proof that it was +the witch in the form of a hare that had been coursed and had been bitten +by the dog just as she bounded into the cottage.</p> +<p>It was believed in England, as well as in Wales, that witches were often +hunted in the shape of hares. Thus in the <i>Spectator</i>, No. 117, +these words occur:—</p> +<p>“If a hare makes an unexpected escape from the hounds the huntsman +curses <i>Moll White</i> (the witch)!” “Nay,” (says +Sir Roger,) “I have known the master of the pack, upon such an +occasion, send one of his servants to see if <i>Moll White</i> had been out +that morning.”</p> +<p>In <i>Yorkshire Legends and Traditions</i>, p. 160, is a tale very much +like the one which is given above. It is as follows:—</p> +<p>“There was a hare which baffled all the greyhounds that <!-- page +233--><a name="page233"></a><span class="pagenum">p. 233</span>were slipped +at her. They seemed to have no more chance with her than if they +coursed the wind. There was, at the time, a noted witch residing +near, and her advice was asked about this wonderful hare. She seemed +to have little to say about it, however, only she thought they had better +let it be, but, above all, they must take care how they slipped a +<i>black</i> dog at it. Nevertheless, either from recklessness or +from defiance, the party did go out coursing, soon after, with a black +dog. The dog was slipped, and they perceived at once that puss was at +a disadvantage. She made as soon as possible for a stone wall, and +endeavoured to escape through a sheep-hole at the bottom. Just as she +reached this hole the dog threw himself upon her and caught her in the +haunch, but was unable to hold her. She got through and was seen no +more. The sportsmen, either in bravado or from terror of the +consequences, went straight to the house of the witch to inform her of what +had happened. They found her in bed, hurt, she said, by a fall; but +the wound looked very much as if it had been produced by the teeth of a +dog, and it was on a part of the woman corresponding to that by which the +hare had been seized by the black hound before their eyes.”</p> +<h3>Early reference to Witches turning themselves into Hares.</h3> +<p>The prevalence of the belief that witches could transform themselves +into hares is seen from a remark made by <i>Giraldus Cambrensis</i> in his +topography of Ireland. He writes:—</p> +<blockquote> +<p>“It has also been a frequent complaint, from old times, as well as +in the present, <i>that certain hags in Wales</i>, as well as in Ireland +and Scotland, <i>changed themselves into the shape of hares</i>, that, +sucking teats under this counterfeit, they might stealthily rob other +people’s milk.”</p> +<p><i>Giraldus Cambrensis</i>, Bohn’s Edition, p. 83.</p> +</blockquote> +<p><!-- page 234--><a name="page234"></a><span class="pagenum">p. +234</span>This remark of the Archdeacon’s gives a respectable +antiquity to the metamorphosis of witches, for it was in 1185 that he +visited Ireland, and he tells us that what he records had descended from +“old times.”</p> +<p>The transformation fables that have descended to us would seem to be +fossils of a pagan faith once common to the Celtic and other cognate +races. It was not thought that certain harmless animals only could +become the temporary abode of human beings. Even a wolf could be +human under an animal form. Thus <i>Giraldus Cambrensis</i> records +that a priest was addressed in Ireland by a wolf, and induced to administer +the consolations of his priestly office to his wife, who, also, under the +shape of a she-wolf was apparently at the point of death, and to convince +the priest that she was really a human being the he-wolf, her husband, tore +off the skin of the she-wolf from the head down to the navel, folding it +back, and she immediately presented the form of an old woman to the +astonished priest. These people were changed into wolves through the +curse of one Natalis, Saint and Abbot, who compelled them every seven years +to put off the human form and depart from the dwellings of men as a +punishment for their sins. (See <i>Giraldus Cambrensis</i>, +Bohn’s Edition, pp. 79-81.)</p> +<h3>Ceridwen and Gwion (Gwiawn) Bach’s +Transformation.</h3> +<p>But a striking instance of rapid transition from one form to another is +given in the <i>Mabinogion</i>. The fable of Ceridwen’s +cauldron is as follows:—</p> +<blockquote> +<p>“Ceridwen was the wife of Tegid Voel. They had a son named +Morvran, and a daughter named Creirwy, and she was the most beautiful girl +in the world, and they had another son named Avagddu, the ugliest man in +the world. Ceridwen, seeing that he should not be received amongst +gentlemen because of his ugliness, unless he should be <!-- page 235--><a +name="page235"></a><span class="pagenum">p. 235</span>possessed of some +excellent knowledge or strength . . . . ordered a cauldron to be +boiled of knowledge and inspiration for her son. The cauldron was to +be boiled unceasingly for one year and a day until there should be in it +three blessed drops of the spirit’s grace.</p> +<p>“These three drops fell on the finger of Gwion Bach of Llanfair +Caereinion in Powis, whom she ordered to attend to the cauldron. The +drops were so hot that Gwion Bach put his finger to his mouth; no sooner +done, than he came to know all things. Now he <i>transformed himself +into a hare</i>, and ran away from the wrath of Ceridwen. She also +<i>transformed herself into a greyhound</i>, and went after him to the side +of a river. Gwion on this jumped into the river and transformed +himself into a fish. She also transformed herself into an +otter-bitch, and chased him under the water until he was fain to turn +himself into a bird of the air; she, as a hawk, followed him, and gave him +no rest in the sky. And just as she was about to swoop upon him, and +he was in fear of death, he espied a heap of winnowed wheat on the floor of +a barn, and he dropped among the wheat and buried himself into one of the +grains. Then she transformed herself into a high-crested black hen, +and went to the wheat and scratched it with her feet, and found him and +swallowed him.”</p> +</blockquote> +<p>The tale of Ceridwen, whose fame was such that she can without +exaggeration be styled the goddess of witches, resembles in part the chase +of the witch-hare by the black dog, and probably her story gave rise to +many tales of transformations.</p> +<p>I now come to another kind of transformation. It was believed by +the aged in Wales that witches could not only turn themselves into hares, +but that by incantation they could change other people into animals. +My friend, the <!-- page 236--><a name="page236"></a><span +class="pagenum">p. 236</span>Rev. T. Lloyd Williams, Wrexham, lodged whilst +he was at Ystrad Meurig School with a Mrs. Jones, Dolfawr, who was a firm +believer in “Rhibo” or Rheibo, or witching, and this lady told +my friend the following tales of <i>Betty’r Bont</i>, a celebrated +witch in those parts.</p> +<h3>A Man turned into a Hare.</h3> +<p>One of the servant men at Dolfawr, some years before Mr. Williams lodged +there, laughed at Betty’r Bont’s supposed power. However, +he lived to repent his folly. One night after he had gone to bed he +found that he had been changed into a hare, and to his dismay and horror he +saw a couple of greyhounds slipped upon him. He ran for bare life, +and managed to elude his pursuers, and in a terrible plight and fright he +ran to Dolfawr, and to his bed. This kind of transformation he ever +afterwards was subjected to, until by spells he was released from the +witch’s power over him.</p> +<h3>A Man changed into a Horse.</h3> +<p>Mr. Williams writes of the same servant man who figures in the preceding +tale:—”However, after that, she (Betty’r Bont) turned him +into a grey mare, saddled him, and actually rode him herself; and when he +woke in the morning, he was in a bath of perspiration, and positively +declared that he had been galloping all night.”</p> +<p>Singularly enough <i>Giraldus Cambrensis</i> mentions the same kind of +transformation. His words are:—</p> +<blockquote> +<p>“I myself, at the time I was in Italy, heard it said of some +districts in those parts, that there the stable-women, who had learnt +magical arts, were wont to give something to travellers in their cheese, +which transformed them into beasts of burden, so that they carried all +sorts of burdens, and after they had performed their tasks, resumed their +own forms.”—Bohn’s Edition, p. 83.</p> +</blockquote> +<p><!-- page 237--><a name="page237"></a><span class="pagenum">p. +237</span>From Brand’s <i>Popular Antiquities</i>, p. 225, I find +that a common name for <i>nightmare</i> was <i>witch-riding</i>, and the +night-mare, he tells us, was “a spectre of the night, which seized +men in their sleep and suddenly deprived them of speech and motion,” +and he quotes from Ray’s Collection of Proverbs:—</p> +<blockquote> +<p>“Go in God’s name, so <i>ride</i> no witches.”</p> +</blockquote> +<p>I will now leave this subject with the remark that people separated by +distance are often brought together by their superstitions, and probably, +these beliefs imply a common origin of the people amongst whom these myths +prevail.</p> +<p>The following tales show how baneful the belief in witchcraft was; but, +nevertheless, there was some good even in such superstitions, for people +were induced, through fear of being witched, to be charitable.</p> +<h3>A Witch who turned a Blue Dye into a Red Dye.</h3> +<p>An old hag went to a small farmhouse in Clocaenog parish, and found the +farmer’s wife occupied in dyeing wool blue. She begged for a +little wool and blue dye. She was informed by Mrs. --- that she was +really very sorry that she could not part with either, as she had only just +barely enough for her own use. The hag departed, and the woman went +on with her dyeing, but to her surprise, the wool came out of the pot dyed +red instead of blue. She thought that possibly it was the dye that +was to blame, and so she gave up for the night her employment, and the next +day she went to Ruthin for a fresh supply of blue to finish her work, but +again she failed to dye the wool blue, for red, and not blue, was the +result of her dyeing. She, in surprise, told a neighbour of her +unaccountable failure to dye her wool blue. This neighbour asked her +if she had been visited by anyone, and she in answer told her that old so +and so had been at her house begging. “Ah,” was the +response, “I see <!-- page 238--><a name="page238"></a><span +class="pagenum">p. 238</span>how it is you can never dye that wool blue, +you have been witched, send the red wool and the part that you have not +touched here to me, and I will finish the work for you.” This +was done, and the same colour was used by both women, but now it became +blue, whilst with the other, it was red.</p> +<p>This tale was told me by a gentleman who does not wish his name to +appear in print, as it would lead to the identification of the parties +mentioned, and the descendants of the supposed witch, being respectable +farmers, would rather that the tale of their canny grandmother were +forgotten, but my informant vouches for the truth of the tale.</p> +<h3>A Pig Witched.</h3> +<p>A woman sold a pig at Beaumaris to a man called Dick y Green; she could +not that day sell any more, but the following market day she went again to +Beaumaris. Dick was there waiting her appearance, and he told her +that the pig he bought was bewitched and she must come with him to undo the +curse. Away the woman went with Dick, and when they came to the pig +she said, “What am I to do now, Dick?” “Draw thy +hand seven times down his back,” said Dick, “and say every +time, ‘<i>Rhad Duw arnat ti</i>,’” i.e., “The +blessing of God be on thee.” The woman did so, and then Dick +went for physic for the pig, which recovered.</p> +<h3>Milk that would not churn, and the steps taken to counteract +the malice of the Witch that had cursed the churn and its +contents.</h3> +<p>Before beginning this tale, it should be said that some witches were +able to make void the curses of other witches. Bella of Denbigh, who +lived in the early part of the present century, was one of these, and her +renown extended over many counties.</p> +<p><!-- page 239--><a name="page239"></a><span class="pagenum">p. +239</span>I may further add that my informant is the Rev. R. Jones, whom I +have often mentioned, who is a native of Llanfrothen, the scene of the +occurrences I am about to relate, and that he was at one time curate of +Denbigh, so that he would be conversant with the story by hearsay, both as +to its evil effects and its remedy.</p> +<p>About the year 1815 an old woman, supposed to be a witch, lived at +Ffridd Ucha, Llanfrothen, and she got her living by begging. One day +she called at Ty mawr, in the same parish, requesting a charity of milk; +but she was refused. The next time they churned, the milk would not +turn to butter, they continued their labours for many hours, but at last +they were compelled to desist in consequence of the unpleasant odour which +proceeded from the churn. The milk was thrown away, and the farmer, +John Griffiths, divining that the milk had been witched by the woman who +had been begging at their house, went to consult a conjuror, who lived near +Pwllheli. This man told him that he was to put a red hot crowbar into +the milk the next time they churned. This was done, and the milk was +successfully churned. For several weeks the crowbar served as an +antidote, but at last it failed, and again the milk could not be churned, +and the unpleasant smell made it again impossible for anyone to stand near +the churn. Griffiths, as before, consulted the Pwllheli conjuror, who +gave him a charm to place underneath the churn, stating, when he did so, +that if it failed, he could render no further assistance. The charm +did not act, and a gentleman whom he next consulted advised him to go to +Bell, or Bella, the Denbigh witch. Griffiths did so, and to his great +surprise he found that Bell could describe the position of his house, and +she knew the names of his fields. Her instructions were—Gather +all the cattle to Gors Goch field, a meadow in <!-- page 240--><a +name="page240"></a><span class="pagenum">p. 240</span>front of the house, +and then she said that the farmer and a friend were to go to a certain +holly tree, and stand out of sight underneath this tree, which to this day +stands in the hedge that surrounds the meadow mentioned by Bell. This +was to be done by night, and the farmer was told that he should then see +the person who had injured him. The instructions were literally +carried out. When the cows came to the field they herded together in +a frightened manner, and commenced bellowing fearfully. In a very +short time, who should enter the field but the suspected woman in evident +bodily pain, and Griffiths and his friend heard her uttering some words +unintelligible to them, and having done so, she disappeared, and the cattle +became quiet, and ever after they had no difficulty in churning the milk of +those cows.</p> +<p>The two following tales were told the writer by the Rev. T. Lloyd +Williams, Wrexham. The scene of the stories was Cardiganshire, and +Betty’r Bont was the witch.</p> +<h3>A Witch who was refused a Goose, and her revenge.</h3> +<p>A witch called at a farm when they were feathering geese for sale, and +she begged much for one. She was refused, but it would have been +better, according to the tale, had her request been granted, for they could +not afterwards rear geese on that farm.</p> +<p>Another version of the preceding tale is, that the same witch called at +a farm when the family was seated at dinner partaking of a goose; she +requested a taste, but was refused, when leaving the house door she was +heard to mutter, “Let there be no more geese at . . .” and her +curse became a fact.</p> +<h3>A Witch refused Butter, and the consequence.</h3> +<p>An old hag called at a farm and begged the wife to sell her a pound of +butter. This was refused, as they wanted to <!-- page 241--><a +name="page241"></a><span class="pagenum">p. 241</span>pot the butter. +The witch went away, therefore, empty handed. The next day when the +maid went to the fields for the cows she found them sitting like cats +before a fire, with their hind legs beneath them. I am indebted to my +friend Mr. Lloyd Williams for this tale. A friend told me the +following tale.</p> +<h3>A Witch’s Revenge, and her Discomfiture.</h3> +<p>An old beggar woman was refused her requests by a farmer’s wife, +and it was noticed that she uttered words that might have been a threat, +when going away from the door, and it was also observed that she picked up +a few straws from the yard and carried them away with her. In the +course of a few days, a healthy calf died, and the death of several calves +followed in rapid succession. These misfortunes caused the wife to +remember the old woman whom she had sent away from her door, and the farmer +came to the conclusion that his cattle had been witched by this old woman, +so he went to a conjuror, who told him to cut out the heart of the next +calf that should die, and roast it before the fire, and then, after it had +been properly roasted, he was to prick it all over with a fork, and if +anyone should appear as a beggar, they were to give her what she +asked. The instructions were carried out literally, and just as the +heart was being pricked, the old woman whom the wife had driven away came +up to the house in a dreadful state, and rushing into the house, +said—“In the name of God, what are you doing here?” +She was told that they were doing nothing particular, and while the +conversation was being carried on, the pricking operation was discontinued +and the old hag became less excited, and then she asked the farmer kindly +to give her a few potatoes, which he gladly did, and the old woman +departed; and no more calves died after that.</p> +<p><!-- page 242--><a name="page242"></a><span class="pagenum">p. +242</span>Tales of the kind related above are extremely common, and might +be multiplied to almost any extent. It would seem that the evil +influence of witches was exerted not only at times when they were refused +favours, but that, at will, they could accomplish mischief. Thus I +have heard it said of an old woman, locally supposed to be a witch, that +her very presence was ominous of evil, and disaster followed wherever she +went; if she were inclined to work evil she was supposed to be able to do +so, and that without any provocation.</p> +<p>I will give one tale which I heard in Garthbeibio of this old +hag’s doings.</p> +<h3>A Horse Witched.</h3> +<p>Pedws Ffoulk, a supposed witch, was going through a field where people +were employed at work, and just as she came opposite the horse it fell +down, as if it were dead. The workmen ran to the horse to ascertain +what was the matter with it, but Pedws went along, not heeding what had +occurred. This unfeeling conduct on her part roused the suspicion of +the men, and they came to the conclusion that the old woman had witched the +horse, and that she was the cause of its illness. They, therefore, +determined to run after the woman and bring her back to undo her own evil +work. Off they rushed after her, and forced her back to the field, +where the horse was still lying on the ground. They there compelled +the old creature to say, standing over the horse, these +words—“<i>Duw arno fo</i>” (God be with him). This +she did, and then she was allowed to go on her way. By and by the +horse revived, and got upon his feet, and looked as well as ever, but this, +it was thought, would not have been the case had not the witch undone her +own curse.</p> +<p>In Anglesey, as I was informed by my brother, the late Rev. Elijah Owen, +Vicar of Llangoed, it was believed that witches <!-- page 243--><a +name="page243"></a><span class="pagenum">p. 243</span>made void their own +curses of animals by saying over them “<i>Rhad Duw ar y da</i>” +(The Blessing of God be on the cattle).</p> +<h3>Cows and Horses Witched.</h3> +<p>The writer was told the name of the farm where the following events were +said to have taken place, but he is not quite sure that his memory has not +deceived him, so he will only relate the facts without giving them a +locality.</p> +<p>A farmer had a good mare that went mad, she foamed at the mouth, rushed +about the stall, and died in great agony. But this was not all, his +cows kept back their milk, and what they could extract from them stank, nor +could they churn the milk, for it turned into froth.</p> +<p>A conjuror was consulted, and the farmer was told that all this evil had +been brought about by a witch who had been refused milk at his door, and +her mischief was counteracted by the conjuror thus consulted.</p> +<p>Occasionally we hear of injured persons retaliating upon the witches who +had brought about their losses. This, however, was not often +attempted, for people feared the consequences of a failure, but it was, +nevertheless, supposed to be attainable.</p> +<p>I will relate a few instances of this punishment of witches for their +evil doings.</p> +<h3>Witches Punished.</h3> +<p>A neighbour, who does not wish to have his name recorded, states that he +can vouch for the incidents in the following tale. A farmer who lost +much stock by death, and suspected it was the work of an old hag who lived +in his neighbourhood, consulted a conjuror about the matter, and he was +told that his suspicions were correct, that his losses were brought about +by this old woman, and, added the conjuror, if you wish it, I can wreak +vengeance on the wretch for what she has done to your cattle. The +injured <!-- page 244--><a name="page244"></a><span class="pagenum">p. +244</span>farmer was not averse to punishing the woman, but he did not wish +her punishment to be over severe, and this he told the conjuror, but said +he, “I should like her to be deprived of the power to injure anyone +in future.” This was accomplished, my informant told me, for +the witch-woman took to her bed, and became unable to move about from that +very day to the end of her life. My informant stated that he had +himself visited this old woman on her sick bed, and that she did not look +ill, but was disinclined to get up, and the cause of it all was a matter of +general gossip in the neighbourhood, that she had been cursed for her evil +doings.</p> +<p>Another tale I have heard is that a conjuror obliged a witch to jump +from a certain rock into the river that ran at its foot, and thus put an +end to her life.</p> +<p>Rough punishment was often inflicted upon these simple old women by +silly people.</p> +<p>The tales already given are sufficiently typical of the faith of the +credulous regarding witches, and their ability to work out their evil +desires on their victims. I will now proceed briefly to relate other +matters connected with witchcraft as believed in, in all parts of +Wales.</p> +<h3>How to break, or protect people from, a Witch’s +Spell.</h3> +<p>There were various ways of counteracting the evils brought upon people +by witches.</p> +<p>1. The intervention of a priest or minister of religion made +curses of none effect.</p> +<p>The following tale was told me by my friend the Rector of +Rhydycroesau. When Mr. Jones was curate of Llanyblodwel a parishioner +sent to ask the “parson” to come to see her. He went, but +he could not make out what he had been sent for, as the woman was, to all +appearance, in her usual health. Perceiving a strong-looking woman +before him he said, “I presume I have missed the house, a sick <!-- +page 245--><a name="page245"></a><span class="pagenum">p. 245</span>person +wished to see me.” The answer was, “You are quite right, +Sir, I sent for you, I am not well; I am troubled.” In the +course of conversation Mr. Jones ascertained that the woman had sent for +him to counteract the evil machinations of her enemy. “I am +witched,” she said, “and a parson can break the +spell.” The clergyman argued with her, but all to no +purpose. She affirmed that she was witched, and that a clergyman +could withdraw the curse. Finding that the woman was obdurate he read +a chapter and offered up a prayer, and wishing the woman good day with a +hearty “God bless you,” he departed. Upon a subsequent +visit he found the woman quite well, and he was informed by her, to his +astonishment, that he had broken the spell.</p> +<p>2. Forcing the supposed witch to say over the cursed animals, +“<i>Rhad Duw ar y da</i>” (“God’s blessing be on +the cattle”), or some such expressions, freed them from spells.</p> +<p>An instance of this kind is related on page 242, under the heading, +“A Horse Witched.”</p> +<p>3. Reading the Bible over, or to, the bewitched freed them from +evil.</p> +<p>This was an antidote that could be exercised by anyone who could procure +a Bible. In an essay written in Welsh, relating to the parishes of +Garthbeibio, Llangadfan, and Llanerfyl, in 1863, I find the +following:—</p> +<p>“Gwr arall, ffarmwr mawr, a chanddo fuwch yn sal ar y Sabbath, ar +ol rhoddi <i>physic</i> iddi, tybiwyd ei bod yn marw, rhedodd yntau +i’r ty i nol y Bibl, <i>a darllenodd bennod iddi</i>;” which +rendered into English, is:—</p> +<p>Another man, a large farmer, having a cow sick on the Sabbath day, after +giving her physic, supposing she was dying, ran into the house to fetch the +Bible, and <i>read a chapter to her</i>.</p> +<p><!-- page 246--><a name="page246"></a><span class="pagenum">p. +246</span>4. A Bible kept in a house was a protection from all +evil.</p> +<p>This was a talisman, formerly only within the reach of the +opulent. Quoting again from the essay above referred to, I find these +words:—</p> +<p>“Byddai ambell Bibl mewn <i>ty mawr</i> yn cael ei gadw mewn cist +neu goffr a chlo arno, tuag at gadw y ty rhag niwaid.” That +is:—</p> +<p>A Bible was occasionally kept in the bettermost farms in a chest which +was locked, to protect the house from harm.</p> +<p>5. A ring made of the mountain ash acted as a talisman.</p> +<p>Rings made of this wood were generally placed under the doorposts to +frustrate the evil designs of witches, and the inmates dwelt securely when +thus protected. This tree was supposed to be a famous charm against +witchcraft.</p> +<p>Mrs. Susan Williams, Garth, a farm on the confines of Efenechtyd parish, +Denbighshire, told the writer that E. Edwards, Llwynybrain, Gwyddelwern, +was famous for breaking spells, and consequently his aid was often +required. Susan stated that they could not churn at Foel Fawn, +Derwen. They sent for Edwards, who came, and offered up a kind of +prayer, and then placed a ring made of the bark or of the wood of the +mountain ash (she could not recollect which) underneath the churn, or the +lid of the churn, and thus the spell was broken.</p> +<p>6. A horse-shoe found on a road or field, and nailed either on or +above the door of a house or stable, was considered a protection from +spells.</p> +<p>I have seen horse-shoes hanging by a string above a door, and likewise +nailed with the open part upwards, on the door lintel, but quite as often I +have observed that the open part is downwards; but however hung, on +enquiry, the object is the same, viz., to secure luck and prevent evil.</p> +<p><!-- page 247--><a name="page247"></a><span class="pagenum">p. +247</span>7. Drawing blood from a witch or conjuror by anyone +incapacitated these evil doers from working out their designs upon the +person who spilt their blood.</p> +<p>I was told of a tailor’s apprentice, who on the termination of his +time, having heard, and believing, that his master was a conjuror, when +saying good-bye doubled up his fingers and struck the old man on the nose, +making his blood spurt in all directions. “There, +master,” said he, “there is no ill will between us, but you can +now do me no harm, for I have drawn your blood, and you cannot witch +me.”</p> +<p>8. Drawing blood from a bewitched animal breaks the spell.</p> +<p>In the days of my youth, at Llanidloes, a couple of valuable horses were +said to be bewitched, and they were bled to break the spell. If blood +could not be got from horses and cattle, it was considered to be a positive +proof that they were bewitched, and unless the spell could be broken, +nothing, it was said, could save them from death.</p> +<p>9. It was generally thought that if a witch said the word +“God” to a child or person, whom she had bewitched, it would +“undo her work.”</p> +<p>My friend Mr. Edward Hamer, in his “Parochial Account of +Llanidloes,” published in <i>The Montgomeryshire Collections</i>, +vol. x., p. 242, records an instance of this belief. His words +are:—</p> +<blockquote> +<p>“About fifty years ago the narrator was walking up Long Bridge +Street, when he saw a large crowd in one of the yards leading from the +street to a factory. Upon making his way to the centre of this crowd, +he saw an old woman in a ‘fit,’ real or feigned, he could not +say, but he believed the latter, and over her stood an angry, middle-aged +man, gesticulating violently, and threatening the old dame, that <!-- page +248--><a name="page248"></a><span class="pagenum">p. 248</span>he would +hang her from an adjacent beam if she would not pronounce the word +‘God’ to a child which was held in its mother’s arms +before her. It was in vain that the old woman protested her +innocence; in vain that she said that by complying with his request she +would stand before them a confessed witch; in vain that she fell into one +fit after another, and prayed to be allowed to depart; not a sympathising +face could she for some time see in the crowd, until the wife of a +manufacturer, who lived close by, appeared on the scene, who also pleaded +in vain on her behalf. Terrified beyond all measure, and scarcely +knowing what she did, the old woman mumbled something to the child. +It smiled. The angry parents were satisfied the spell was broken, the +crowd dispersed, and the old woman was allowed to depart +quietly.”</p> +</blockquote> +<p>10. The earth from a churchyard sprinkled over any place preserved +it from spells.</p> +<p>Mr. Roberts, Plas Einion, Llanfair D. Clwyd, a very aged farmer, told me +that when a certain main or cock fighting had been arranged, his +father’s servant man, suspecting unfair play, and believing that his +master’s birds had been bewitched, went to the churchyard and carried +therefrom a quantity of consecrated earth, with which he slyly sprinkled +the cock pit, and thus he averted the evil, and broke the spell, and all +the birds fought, and won, according to their deserts.</p> +<p>11. Anything taken into a church belonging to a farm supposed to +be cursed broke the spell or curse laid upon the place from which that +thing was taken.</p> +<p>About twenty years ago, when the writer was curate of Llanwnog, +Montgomeryshire, a Mrs. Hughes, a farmer’s wife, who was a firm +believer in omens, charms, and spells, told me that she knew nothing would +come of the spell against <!-- page 249--><a name="page249"></a><span +class="pagenum">p. 249</span>so and so, and when asked to explain the +matter, she said that she had seen straw taken from that farm to kindle the +fire in the church, and thus, she said, the spell was broken.</p> +<p>12. A pin thrust into “Witch’s Butter” would +cause the witch to undo her work.</p> +<p>“Witch’s Butter” is the name given to a kind of fungus +that grows on decayed wood. The fungus resembles little lumps of +butter, and hence its name. Should anyone think himself witched, all +that he has got to do is to procure “witch’s butter,” and +then thrust a pin into it. It was thought that this pin penetrated +the wicked witch, and every pin thrust into the fungus went into her body, +and thus she was forced to appear, and undo her mischief, and be herself +relieved from bodily pain by relieving others.</p> +<p>13. A conjuror’s charm could master a witch’s +spell.</p> +<p>It was thought that when a person was under a witch’s spell he +could get relief and punish the witch by procuring a charm from a +conjuror. This charm was a bit of paper, often covered with illegible +writing, but whatever was on it made no great difference, for the persons +who procured the charms were usually illiterate. The process was as +follows:—The party cursed took the charm, and thrust a pin through +it, and having waited awhile to see whether the witch would appear or not, +proceeded to thrust another pin through the paper, and if the witch were +tardy in appearing, pin after pin was thrust into the paper, and every pin, +it was thought, went into the body of the spiteful hag, and brought her +ultimately to the house where her curse was being broken, in shocking pain, +and when there it was believed she would say—</p> +<blockquote> +<p>“Duw gatto bobpeth ag a feddwch chwi.”</p> +<p>God preserve everything which you possess.</p> +</blockquote> +<p>14. Certain plants were supposed to possess the power of +destroying charms.</p> +<p><!-- page 250--><a name="page250"></a><span class="pagenum">p. +250</span>The Rev. D. James, Rector of Garthbeibio, was asked by Evan +Williams, the Voel, a parishioner, whether he feared witches, and when +answered in the negative, his interrogator appeared surprised; however, +awhile afterwards, Williams went to the Rectory, and told the rector that +he knew why he did not fear witches, and proceeded to tell him that he had +seen a plant in the front of the rectory that protected the house from +charms. This was what he called, <i>Meipen Fair</i>. In some +parts of England the snapdragon is supposed to possess a like virtue, and +also the elder tree.</p> +<p>Mr. Davies, schoolmaster, Llangedwyn, informed the writer that at one +time hyssop was hung on the inside of the house door to protect the inmates +from charms.</p> +<p>15. The seventh daughter could destroy charms. The seventh +son was thought to possess supernatural power, and so also was the seventh +daughter, but her influence seems to have been exerted against +witchcraft.</p> +<p>16. The sign of the cross on the door made the inmates +invulnerable, and when made with the finger on the breast it was a +protection from evil.</p> +<p>The sign of the cross made on the person was once common in Wales, and +the advice given by the aged when a person was in any difficulty was +“<i>ymgroesa</i>,” cross yourself. The custom of crossing +the door on leaving the house lingered long in many places, and, I think, +it is not altogether given up in our days.</p> +<p>17. Invoking the aid of the Holy Trinity. This was resorted +to, as seen in the charm given on page 270, when animals were witched.</p> +<h3>The way to find out whether a Hag is a Witch or not.</h3> +<p>It was generally supposed that a witch could not pray, and one way of +testing her guilty connection with the evil one was to ascertain whether +she could repeat the Lord’s <!-- page 251--><a +name="page251"></a><span class="pagenum">p. 251</span>Prayer +correctly. If she failed to do so, she was pronounced to be a +witch. This test, as everyone knows, must have been a fallacious one, +for there are good living illiterate people who are incapable of saying +their <i>Pader</i>; but such was the test, and failure meant death.</p> +<p>Some fifty years ago, when the writer was a lad in school, he noticed a +crowd in Short Bridge Street, Llanidloes, around an aged decrepit woman, +apparently a stranger from the hill country, and on inquiring what was +going on, he was told that the woman was a suspected witch, and that they +were putting her to the test. I believe she was forced to go on her +knees, and use the name of God, and say the Lord’s Prayer. +However, the poor frightened thing got successfully through the ordeal, and +I saw her walk away from her judges.</p> +<p>Another manner for discovering a witch was to weigh her against the +Church Bible; if the Bible went up, she was set at liberty, if, on the +other hand, she were lighter than the Bible, she was a witch, and forfeited +her life.</p> +<p>Swimming a witch was another method, and this was the one generally +resorted to. The suspected person was taken to a river or pool of +water, her feet and hands were tied, and she was thrown in; if she sank she +was innocent, if she floated she was a witch, and never reached the bank +alive.</p> +<p>Such as the preceding were some of the ridiculous trials to which poor, +badly clad, aged, toothless, and wrinkled women were put by their +superstitious neighbours to ascertain whether these miserable women were in +league with the devil.</p> +<h2>CONJURORS.</h2> +<p>1. It was formerly believed that men could sell themselves to the +devil, and thus become the possessors of supernatural power. These +men were looked upon as malicious conjurors.</p> +<p><!-- page 252--><a name="page252"></a><span class="pagenum">p. +252</span>2. Another species of conjurors practised magical arts, +having obtained their knowledge from the study of books. These were +accounted able to thwart the designs of evil workers of every +description.</p> +<p>3. There was another class of men supposed to have obtained +strange power from their ancestors. They were looked upon as charmers +and conjurors by descent.</p> +<p>1. Those who belonged to the first-mentioned class were not in +communion with the Church, and the first step taken by them to obtain their +object was to unbaptize themselves. The process was as +follows:—The person who wished to sell himself to the devil went to a +Holy Well, took water therefrom three times into his mouth, and spurted it +out in a derisive manner, and thus having relieved himself, as it was +thought, of his baptismal vow, he was ready and fit to make a contract with +the evil one.</p> +<p>2. The second kind of conjurors obtained their knowledge of the +occult science from the study of books. Generally learned men were by +the ignorant supposed to possess uncanny power. When the writer lived +in Carnarvonshire he was informed that Owen Williams, Waenfawr, had magical +books kept in a box under lock and key, and that he never permitted anyone +to see them. Poor Owen Williams, I wonder whether he knew of the +popular rumour!</p> +<p>The following tale of Huw Llwyd’s books I obtained from the Rev. +R. Jones, rector of Llanycil.</p> +<h3>Huw Llwyd and his Magical Books.</h3> +<p>The story, as it has reached our days, is as follows:—It is said +that Huw Llwyd had two daughters; one of an inquisitive turn of mind, like +himself, while the other resembled her mother, and cared not for +books. On his death bed he called his learned daughter to his side, +and directed her to take his books on the dark science, and throw them <!-- +page 253--><a name="page253"></a><span class="pagenum">p. 253</span>into a +pool, which he named, from the bridge that spanned the river. The +girl went to Llyn Pont Rhyd-ddu with the books, and stood on the bridge, +watching the whirlpool beneath, but she could not persuade herself to throw +them over, and thus destroy her father’s precious treasures. So +she determined to tell him a falsehood, and say that she had cast them into +the river. On her return home her father asked her whether she had +thrown the books into the pool, and on receiving an answer in the +affirmative, he, inquiring whether she had seen anything strange when the +books reached the river, was informed that she had seen nothing. +“Then,” said he, “you have not complied with my +request. I cannot die until the books are thrown into the +pool.” She took the books a second time to the river, and now, +very reluctantly, she hurled them into the pool, and watched their +descent. They had not reached the water before two hands appeared, +stretched upward, out of the pool, and these hands caught the books before +they touched the water and, clutching them carefully, both the books and +the hands disappeared beneath the waters. She went home immediately, +and again appeared before her father, and in answer to his question, she +related what had occurred. “Now,” said he, “I know +you have thrown them in, and I can now die in peace,” which he +forthwith did.</p> +<p>3. Hereditary conjurors, or charmers, were thought to be +beneficial to society. They were charmers rather than +conjurors. In this category is to be reckoned:—</p> +<p>(a) The seventh son of a family of sons, born the one after the +other.</p> +<p>(b) The seventh daughter in a family of daughters, born in succession, +without a brother between. This person could undo spells and curses, +but she could not herself curse others.</p> +<p><!-- page 254--><a name="page254"></a><span class="pagenum">p. +254</span>(c) The descendants of a person, who had eaten eagles’ +flesh could, for nine generations, charm for the shingles, or, as it is +called in Welsh, <i>Swyno’r ’Ryri</i>.</p> +<p>Conjurors were formerly quite common in Wales; when I say common, I mean +that there was no difficulty in obtaining their aid when required, and they +were within easy reach of those who wished to consult them. Some +became more celebrated than others, and consequently their services were in +greater requisition; but it may be said, that each district had its wise +man.</p> +<p>The office of the conjuror was to counteract the machinations of +witches, and to deliver people from their spells. They were looked +upon as the natural enemies of witches. Instances have already been +given of this antagonism.</p> +<p>But conjurors could act on their own account, and if they did not show +the same spiteful nature as witches, they, nevertheless, were credited with +possessing great and dangerous power. They dealt freely in charms and +spells, and obtained large sums of money for their talismanic papers. +They could, it was believed, by their incantations reveal the future, and +oblige light-fingered people to restore the things they had stolen.</p> +<p>Even a fishing rod made by a conjuror was sure to bring luck to the +fisherman. Lovers and haters alike resorted to the wise man to attain +through his aid their object.</p> +<p>There were but few, if any, matters beyond their comprehension, and +hence the almost unbounded confidence placed in these impostors by the +superstitious and credulous.</p> +<p>Strange as it may seem, even in this century there are many who still +consult these deceivers, but more of this by and by.</p> +<p>I will now relate a few tales of the doings of these conjurors, and from +them the reader can infer how baneful their influence was upon the rustic +population of Wales.</p> +<h3><!-- page 255--><a name="page255"></a><span class="pagenum">p. +255</span><i>The Magician’s Glass</i>.</h3> +<p>This glass, into which a person looked when he wished to solve the +future, or to ascertain whom he or she was to marry, was used by Welsh, as +well as other magicians. The glass gave back the features of the +person sought after, and reflected the future career of the seeker after +the hidden future. It was required that the spectator should +concentrate all his attention on the glass, and, on the principle that they +who gazed long should not gaze in vain, he obtained the desired +glimpse. <i>Cwrt Cadno</i>, already referred to, professed to have +such a glass.</p> +<p>But, the magician’s glass is an instrument so often mentioned in +connection with necromancy in all parts of the world, that more need not be +said of it.</p> +<p>I will now give a few stories illustrative of the conjuror’s +power.</p> +<h3>A Conjuror’s Punishment of an Innkeeper for his exorbitant +charges.</h3> +<p>A famous conjuror, Dick Spot, was on his way to Llanrwst, and he turned +into a public house at Henllan for refreshments. He called for a +glass of beer and bread and cheese, and was charged tenpence for the same, +fourpence for the beer, and sixpence for the bread and cheese. This +charge he considered outrageous, but he paid the demand, and before +departing he took a scrap of paper and wrote on it a spell, and hid it +under the table, and then went on his way. That evening, soon after +the landlord and landlady had retired for the night, leaving the servant +girl to clear up, they were surprised to hear in the kitchen an +unaccountable noise; shouting and jumping was the order of the day, or +rather night, in that room. The good people heard the girl shout at +the top of her voice—</p> +<blockquote> +<p>“Six and four are ten,<br /> +Count it o’er again,”</p> +</blockquote> +<p><!-- page 256--><a name="page256"></a><span class="pagenum">p. +256</span>and then she danced like mad round and round the kitchen. +They sternly requested the girl to cease yelling, and to come to bed, but +the only answer they received was—</p> +<blockquote> +<p>“Six and four are ten,<br /> +Count it o’er again,”</p> +</blockquote> +<p>and with accelerated speed she danced round and round the kitchen.</p> +<p>The thought now struck the landlord that the girl had gone out of her +mind, and so he got up, and went to see what was the matter with her, with +the intention of trying to get her away from the kitchen. But the +moment he placed his foot in the kitchen, he gave a jump, and joined the +girl in her mad dance, and with her he shrieked out—</p> +<blockquote> +<p>“Six and four are ten,<br /> +Count it o’er again.”</p> +</blockquote> +<p>So now the noise was doubled, and the good wife, finding that her +husband did not return to her, became very angry, if not jealous. She +shouted to them to cease their row, but all to no purpose, for the dancing +and the shouting continued. Then she left her bed and went to the +kitchen door, and greatly disgusted she was to see her husband and maid +dancing together in that shameless manner. She stood at the door a +moment or two observing their frantic behaviour, and then she determined +forcibly to put a stop to the proceedings, so into the room she bounded, +but with a hop and a jump she joined in the dance, and sang out in chorus +with the other two—</p> +<blockquote> +<p>“Six and four are ten,<br /> +Count it o’er again.”</p> +</blockquote> +<p>The uproar now was great indeed, and roused the neighbours from their +sleep. They from outside heard the mad dance and the words, and +guessed that Dick Spot had been the cause of all this. One of those +present hurried after the conjuror, who, fortunately, was close at hand, +and desired <!-- page 257--><a name="page257"></a><span class="pagenum">p. +257</span>him to return to the inn to release the people from his +spell. “Oh,” said Dick, “take the piece of paper +that is under the table and burn it, and they will then stop their +row.” The man returned to the inn, pushed open the door, rushed +to the table, and cast the paper into the fire, and then the trio became +quiet. But they had nearly exhausted themselves by their severe +exertions ere they were released from the power of the spell.</p> +<h3>A Conjuror and Robbers.</h3> +<p>A conjuror, or <i>Gwr Cyfarwydd</i>, was travelling over the +Denbighshire hills to Carnarvonshire; being weary, he entered a house that +he saw on his way, and he requested refreshments, which were given him by a +young woman. “But,” said she, “you must make haste +and depart, for my brothers will soon be here, and they are desperate men, +and they will kill you.” But no, the stranger was in no hurry +to move on, and though repeatedly besought to depart, he would not do +so. To the great dread and fear of the young woman, her brothers came +in, and, in anger at finding a stranger there, bade him prepare for +death. He requested a few minutes’ respite, and took out a book +and commenced reading it. When he was thus engaged a horn began +growing in the centre of the table, and on this the robbers were obliged to +gaze, and they were unable even to move. The stranger went to bed, +and found the robbers in the morning still gazing at the horn, as he knew +they would be, and he departed leaving them thus engaged, and the tale +goes, that they were arrested in that position, being unable to offer any +resistance to their captors.</p> +<p>There are several versions of the Horn Tale afloat; instead of being +made to grow out of a table, it was made to grow out of a person’s +head or forehead. There is a tradition <!-- page 258--><a +name="page258"></a><span class="pagenum">p. 258</span>that Huw Llwyd was +able to do this wonderful thing, and that he actually did it.</p> +<h3>The Conjuror and the Cattle.</h3> +<p>R. H., a farmer in Llansilin parish, who lost several head of cattle, +sent or went to Shon Gyfarwydd, who lived in Llanbrynmair, a well-known +conjuror, for information concerning their death, and for a charm against +further loss. Both were obtained, and the charm worked so well that +the grateful farmer sent a letter to Shon acknowledging the benefit he had +derived from him.</p> +<p>This Shon was a great terror to thieves, for he was able to spot them +and mark them in such a way that they were known to be culprits. I am +indebted to Mr. Jones, Rector of Bylchau, near Denbigh, for the three +following stories, in which the very dread of being marked by Shon was +sufficient to make the thieves restore the stolen property.</p> +<h3>Stolen property discovered through fear of applying to the +Llanbrynmair Conjuror.</h3> +<p>Richard Thomas, Post Office, Llangadfan, lost a coat and waistcoat, and +he suspected a certain man of having stolen them. One day this man +came to the shop, and Thomas saw him there, and, speaking to his wife from +the kitchen in a loud voice, so as to be heard by his customer in the shop, +he said that he wanted the loan of a horse to go to Llanbrynmair. +Llanbrynmair was, as we know, the conjuror’s place of abode. +Thomas, however, did not leave his house, nor did he intend doing so, but +that very night the stolen property was returned, and it was found the next +morning on the door sill.</p> +<h3>Reclaiming stolen property through fear of the Conjuror.</h3> +<p>A mason engaged in the restoration of Garthbeibio Church placed a trowel +for safety underneath a stone, but by morning it was gone. Casually +in the evening he informed <!-- page 259--><a name="page259"></a><span +class="pagenum">p. 259</span>his fellow workmen that he had lost his +trowel, and that someone must have stolen it, but that he was determined to +find out the thief by taking a journey to Llanbrynmair. He never +went, but the ruse was successful, for the next morning he found, as he +suspected would be the case, the trowel underneath the very stone where he +had himself placed it.</p> +<h3>Another similar Tale.</h3> +<p>Thirty pounds were stolen from Glan-yr-afon, Garthbeibio. The +owner made known to his household that he intended going to Shon the +conjuror, to ascertain who had taken his money, but the next day the money +was discovered, being restored, as was believed, by the thief the night +before.</p> +<p>These stories show that the ignorant and superstitious were influenced +through fear, to restore what they had wrongfully appropriated, and their +faith in the conjuror’s power thus resulted, in some degree, in good +to the community. The <i>Dyn Hyspys</i> was feared where no one else +was feared, and in this way the supposed conjuror was not altogether an +unimportant nor unnecessary member of society. At a time, +particularly when people are in a low state of civilization, or when they +still cling to the pagan faith of their forefathers, transmitted to them +from remote ages, then something can be procured for the good of a +benighted people even through the medium of the <i>Gwr Cyfarwydd</i>.</p> +<p>Events occurred occasionally by a strange coincidence through which the +fame of the <i>Dyn Hyspys</i> became greatly increased. An event of +this kind is related by Mr. Edward Hamer. He states that:—</p> +<blockquote> +<p>“Two respectable farmers, living in the upper Vale of the Severn +(Cwm Glyn Hafren), and standing in relationship to each other of uncle and +nephew, a few years ago <!-- page 260--><a name="page260"></a><span +class="pagenum">p. 260</span>purchased each a pig of the same litter, from +another farmer. When bought, both animals were, to all appearance, in +excellent health and condition, and for a short time after their removal to +their new homes both continued to improve daily. It was not long, +however, before both were taken ill very suddenly. As there appeared +something very strange in the behaviour of his animal, the nephew firmly +believed that he was ‘witched,’ and acting upon this belief, +set out for the neighbouring conjuror. Having received certain +injunctions from the ‘wise man,’ he returned home, carried them +out, and had the satisfaction of witnessing the gradual recovery of his +pig. The uncle paid no attention to the persuasions and even +entreaties of his nephew; he would not believe that his pig was +‘witched,’ and refused to consult the conjuror. The pig +died after an illness of three weeks; <i>and many thought the owner +deserved little sympathy for manifesting so much obstinacy and +scepticism</i>. These events occurred in the spring of the year 1870, +and were much talked of at the time.”—<i>Montgomeryshire +Collections</i>, vol. x., p. 240.</p> +</blockquote> +<p>Conjurors retained their repute by much knavery and collusion with +others.</p> +<p>Tales are not wanted that expose their impostures. The Rev. +Meredith Hamer, late of Berse, told me of the following exposure of a +conjuror. I know not where the event occurred, but it is a typical +case.</p> +<h3>A Conjuror’s Collusion exposed.</h3> +<p>This man’s house consisted of but few rooms. Between the +kitchen and his study, or consulting room, was a slight partition. He +had a servant girl, whom he admitted as a partner in his trade. This +girl, when she saw a patient approach the house, which she was able to do, +because there was only one approach to it, and only one entrance, <!-- page +261--><a name="page261"></a><span class="pagenum">p. 261</span>informed her +master of the fact that someone was coming, and he immediately disappeared, +and he placed himself in a position to hear the conversation of the girl +with the person who had come to consult him. The servant by +questioning the party adroitly obtained that information respecting the +case which her master required, and when she had obtained the necessary +information, he would appear, and forthwith tell the stranger that he knew +hours before, or days ago, that he was to have the visit now paid him, and +then he would relate all the particulars which he had himself heard through +the partition, to the amazement of the stranger, who was ignorant of this +means of communication.</p> +<p>At other times, if a person who wished to consult him came to the house +when the conjuror was in the kitchen, he would disappear as before, stating +that he was going to consult his books, and then his faithful helper would +proceed to extort the necessary information from the visitor. On +this, he would re-appear and exhibit his wonderful knowledge to the amazed +dupe.</p> +<p>On one occasion, though, a knowing one came to the conjuror with his arm +in a sling, and forthwith the wise man disappeared, leaving the maid to +conduct the necessary preliminary examination, and her visitor minutely +described how the accident had occurred, and how he had broken his arm in +two places, etc.</p> +<p>All this the conjuror heard, and he came into the room and rehearsed all +that he had heard; but the biter was bitten, for the stranger, taking his +broken arm out of the sling, in no very polite language accused the +conjuror of being an impostor, and pointed out the way in which the +collusion had been carried out between him and his maid.</p> +<p>This was an exposure the conjuror had not foreseen!</p> +<h3><!-- page 262--><a name="page262"></a><span class="pagenum">p. +262</span><i>The Conjuror’s Dress</i>.</h3> +<p>Conjurors, when engaged in their uncanny work, usually wore a grotesque +dress and stood within a circle of protection. I find so graphic a +description of a doctor who dealt in divination in Mr. Hancock’s +“History of Llanrhaiadr-yn-Mochnant” that I will transcribe +it:—“He” (the raiser of the devils) “was much +resorted to by the friends of parties mentally deranged, many of whom he +cured. Whenever he assumed to practise the ‘black art,’ +he put on a most grotesque dress, a cap of sheepskin with a high crown, +bearing a plume of pigeons’ feathers, and a coat of unusual pattern, +with broad hems, and covered with talismanic characters. In his hand +he had a whip, the thong of which was made of the skin of an eel, and the +handle of bone. With this he drew a circle around him, outside of +which, at a proper distance, he kept those persons who came to him, whilst +he went through his mystic sentences and +performances.”—<i>Montgomeryshire Collections</i>, vol. vi, pp. +329-30.</p> +<h2>CHARMS.</h2> +<p>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.</p> +<h3>Swyno’r ’Ryri (Charming the Shingles).</h3> +<p>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 <!-- page 263--><a name="page263"></a><span +class="pagenum">p. 263</span>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.</p> +<p>It was believed that the descendants of a person who had eaten +eagle’s flesh <i>to the ninth generation</i> could charm for +shingles.</p> +<p>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 <i>Montgomeryshire +Collections</i>.</p> +<h3>A Charm for the Shingles.</h3> +<p>“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.</p> +<p>“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 <i>of either +the charmer himself</i>, <i>or one of his ancestors within the ninth +degree</i>, <i>having eaten of the flesh of the eagle</i>, the virtue +being, it was alleged, transmitted from the person who had so partaken to +his descendants <!-- page 264--><a name="page264"></a><span +class="pagenum">p. 264</span>for nine generations. The tradition is +that the disorder was introduced into the country by a malevolent +eagle.</p> +<p>“Some charmers before the operation of spitting, muttered to +themselves the following incantation:—</p> +<blockquote> +<p>Yr Eryr Eryres<br /> +Mi a’th ddanfonais<br /> +Dros naw môr a thros naw mynydd,<br /> +A thros naw erw o dir anghelfydd;<br /> +Lle na chyfartho ci, ac na frefo fuwch,<br /> +Ac na ddelo yr eryr byth yn uwch.”</p> +<p>Male eagle, female eagle,<br /> +I send you (by the operation of blowing, we presume)<br /> +Over nine seas, and over nine mountains,<br /> +And over nine acres of unprofitable land,<br /> +Where no dog shall bark, and no cow shall low,<br /> +And where no eagle shall higher rise.”</p> +</blockquote> +<p>The charmer spat first on the rash and rubbed it with his finger over +the affected parts, and then breathed nine times on it.</p> +<p>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.</p> +<p>There were several charms for many of the ailments to which man is +subject, which were thought to possess equal curative virtues.</p> +<h3>Toothache charms.</h3> +<p>By repeating the following doggerel lines the worst case of toothache +could be cured—</p> +<blockquote> +<p>Peter sat on a marble stone,<br /> +Jesus came to him all alone.<br /> +What’s up, Peter? The toothache, my lord;<br /> +Rise up Peter, and be cured of this pain,<br /> +And all those <i>who carry these few lines</i> for my sake.</p> +</blockquote> +<p><!-- page 265--><a name="page265"></a><span class="pagenum">p. +265</span>This charm appeared in the <i>Wrexham Advertiser</i> as one that +was used in <i>Coedpoeth</i> and <i>Bwlch Gwyn</i>. But the words +appear in “<i>Y Gwyliedydd</i>” 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:—</p> +<blockquote> +<p>Fel yr oedd Pedr yn eistedd ar faen Mynor,<br /> +Crist a ddaeth atto, ac efe yn unig.<br /> +Pedr, beth a ddarfu i ti? Y Ddanodd, fy Arglwydd Dduw.<br /> +Cyfod, Pedr, a rhydd fyddi;<br /> +A bydd pob dyn a dynes iach oddiwrth y ddanodd<br /> +Y rhai a gredant i’r geiriau hyn,<br /> +Yr wyf fi yn gwneuthur yn enw Duw.</p> +</blockquote> +<p>The first two lines of the English and Welsh are the same but the third +and succeeding lines in Welsh are as follows:—</p> +<blockquote> +<p>Peter, what is the matter?<br /> +The toothache, my Lord God.<br /> +Rise Peter, and thou shalt be cured;<br /> +And every man and woman who believes these words<br /> +Shall be cured of the toothache,<br /> +Which I perform in the name of God.</p> +</blockquote> +<p>Another version of this charm was given me by Mrs. Reynolds, Pembroke +House, Oswestry—</p> +<blockquote> +<p>As Jesus walked through the gates of Jerusalem,<br /> +He saw Peter weeping. Jesus said unto him, why weepest thou?<br /> +I have got the toothache. Jesus touched his tooth,<br /> +And Jesus said, have faith and believe,<br /> +Thy tooth shall ache no more.<br /> +I return you humble and hearty thanks<br /> +For the blessing which you have bestowed on me.</p> +</blockquote> +<p>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.</p> +<h3><!-- page 266--><a name="page266"></a><span class="pagenum">p. +266</span><i>Rosemary Charm for Toothache</i>.</h3> +<p>“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.”—<i>Y Brython</i>, p. 339.</p> +<p>“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.”</p> +<p>It was thought at one time that toothache was caused by a worm in the +tooth, as intimated above.</p> +<h3>Whooping Cough Charm.</h3> +<p>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.</p> +<p>The writer has been told of instances of the success of this charm.</p> +<p>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.</p> +<h3>Charm for Fits.</h3> +<p>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.</p> +<p>The Rev. J. D. Edwards, late vicar of Rhosymedre, informed the writer +that his parishioners often obtained silver <!-- page 267--><a +name="page267"></a><span class="pagenum">p. 267</span>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.</p> +<p>Another charm for fits was to procure a human being’s skull, grind +it into powder, and take it as medicine.</p> +<h3>Charm for Cocks about to fight.</h3> +<p>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.”</p> +<p>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.</p> +<h3>Charm for Asthma.</h3> +<p>Place the Bible for three successive nights under the bolster of the +sufferer, and it will cure him.</p> +<h3>Charms for Warts.</h3> +<p>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.</p> +<p><!-- page 268--><a name="page268"></a><span class="pagenum">p. +268</span>2. Rub the warts with the inside of a bean pod, and then +throw the pod away.</p> +<p>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.</p> +<p>4. Rub the warts with elderberry leaves plucked by night, and then +burn them, and the warts will disappear.</p> +<p>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.</p> +<p>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.</p> +<h3>Charm for removing a Stye from the eye.</h3> +<p>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 <i>no</i> +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.</p> +<h3>Charms for Quinsy.</h3> +<p>Apply to the throat hair cut at midnight from the black shoulder stripe +of the colt of an ass.</p> +<h3>Charming the Wild Wart.</h3> +<p>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 <!-- page 269--><a name="page269"></a><span +class="pagenum">p. 269</span>with a thorn. Bury the skewer transfixed +with the thorn in a dunghill. The wart will rot away just as the +buried things decay.</p> +<h3>Charm for Rheumatism.</h3> +<p>Carry a potato in your pocket, and when one is finished, supply its +place with another.</p> +<h3>Charm for removing the Ringworm.</h3> +<p>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.</p> +<p>2. Hold an axe over the fire until it perspires, and then anoint +the ringworm with the sweat.</p> +<h3>Cattle Charms.</h3> +<p>Mr. Hamer in his “Parochial Account of Llanidloes” published +in <i>The Montgomeryshire Collections</i>, 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:—</p> +<blockquote> +<p>“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.”</p> +</blockquote> +<p>Mr. Hamer further states that:—</p> +<blockquote> +<p>“At the bottom of the sheet, on the left, is the magical word, +<i>Abracadabra</i>, 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 +<!-- page 270--><a name="page270"></a><span class="pagenum">p. +270</span>paper was then carefully folded up, and put in some safe place +where the animals were housed, as a guard against future +visitations.”</p> +</blockquote> +<p>In other cases the charm was worn by the cattle, as is shown by the +following tale:—</p> +<h3>Charm against Foot and Mouth Disease.</h3> +<p>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.</p> +<p>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.</p> +<blockquote> +<p><i>Yn enw y Tad</i>, <i>a’r Mab</i>, <i>a’r Ysbryd</i>.</p> +<p>Bod I grist Iesu y gysegredig a oddefe ar y groes,<br /> +Pan godaist Sant Lasarys o’i fedd wedi farw,<br /> +Pan faddeuaist Bechodau I fair fagdalen, a thrygra<br /> +wrthyf fel bo gadwedig bob peth a henwyf fi ag a<br /> +croeswyf fi ++++ trwy nerth a rhinwedd dy eiriau<br /> +Bendigedig di fy Arglwydd Iesu Crist. Amen.<br /> +Iesu Crist ain harglwydd ni gwared ni rhag pop<br /> +rhiwogaeth o Brofedigaeth ar yabrydol o uwch deiar<br /> +nag o Is deiar, rhag y gythraelig o ddun nei ddynes<br /> +a chalon ddrwg a reibia dda ei berchenog ei<br /> +ddrwg rhinwedd ei ddrwg galon ysgymynedig<br /> +<!-- page 271--><a name="page271"></a><span class="pagenum">p. 271</span>a +wahanwyd or ffydd gatholig ++++ trwy nerth a<br /> +rhinwedd dy eiriau Bendigedig di fy Arglwydd Iesu Crist. Amen.<br /> +Iesu Crist ain harglwydd ni Gwared ni rhag y glwy<br /> +ar bar, ar Llid, ar genfigain ar adwyth . . .<br /> +ar Pleined Wibrenon ar gwenwyn<br /> +deiarol, trwy nerth a rhinwedd dy eiriau<br /> +Bedigedig di Fy Arglwydd Iesu Crist. Amen.</p> +</blockquote> +<p>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:—</p> +<blockquote> +<p><i>In the Name of the Father</i>, <i>the Son</i>, <i>and the +Spirit</i>.</p> +<p>May Christ Jesus the sanctified one, who suffered death on the cross,<br +/> +When thou didst raise Lazarus from his tomb after his death,<br /> +When Thou forgavest sins to Mary Magdalen, have<br /> +mercy on me, so that everything named by me and<br /> +crossed by me ++++ may be saved by the power and<br /> +virtue of thy blessed words my Lord Jesus Christ. Amen.<br /> +Jesus Christ our Lord save us from every kind of<br /> +temptation whether spiritual above the earth or<br /> +under the earth, from the devilish man or woman<br /> +with evil heart who bewitcheth the goods of their<br /> +owner; his evil virtue, his evil excommunicated heart<br /> +cut off from the Catholic Faith ++++ by the power<br /> +and virtue of thy blessed words my Lord Jesus Christ. Amen.<br /> +Jesus Christ our Lord save us from the disease and the<br /> +affliction, and the wrath, and the envy, and the<br /> +mischief, and the . . . and the planet of the sky<br /> +and the earthly poison, by the power and virtue<br /> +of Thy blessed words, my Lord Jesus Christ. Amen.</p> +</blockquote> +<p>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.</p> +<h3><!-- page 272--><a name="page272"></a><span class="pagenum">p. +272</span><i>Another Cattle Charm Spell</i>.</h3> +<p>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.</p> +<h3>A Charm for Calves.</h3> +<p>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.</p> +<h3>A Charm for Stopping Bleeding.</h3> +<p>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:—</p> +<blockquote> +<p>Our Blessed Saviour Jesus Christ was born at Bethlehem,<br /> +By the Virgin Mary,<br /> +Baptized in the River Jordan,<br /> +By St. John the Baptist.<br /> +He commanded the water to stop, and it obeyed Him.<br /> +And I desire in the name of Jesus Christ,<br /> +That the blood of this vein (or veins) might stop,<br /> +As the water did when Jesus Christ was baptized.</p> +<p>Amen.</p> +</blockquote> +<h3>Charm to make a Servant reliable.</h3> +<p>“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.”—<i>Y Brython</i>, vol. iii., p. 137.</p> +<p>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.</p> +<p>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 <i>Y Brython</i>, vol. iii., p. 137.</p> +<h3><!-- page 273--><a name="page273"></a><span class="pagenum">p. +273</span><i>Charms performed with Snake’s Skin</i>.</h3> +<p>1. Burn the skin and preserve the ashes. A little salve made +out of the ashes will heal a wound.</p> +<p>2. A little of the ashes placed between the shoulders will make a +man invulnerable.</p> +<p>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.</p> +<p>4. Cast a little of the ashes into thy neighbour’s house, +and he will leave it.</p> +<p>5. Place the ashes under the sole of thy foot, and everybody will +agree with thee.</p> +<p>6. Should a man wrestle, let him place some of the ashes under his +tongue, and no one can conquer him.</p> +<p>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.</p> +<p>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.</p> +<p>9. Has already been given above. (See page 272).</p> +<p>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.</p> +<p>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.</p> +<p>12. The skin of the adder is a remedy against fevers.</p> +<h3>The Charms performed with Rosemary.</h3> +<p>Rosemary dried in the sun and made into powder, tied in a cloth around +the right arm, will make the sick well.</p> +<p>The smoke of rosemary bark, sniffed, will, even if you are in gaol, +release you.</p> +<p><!-- page 274--><a name="page274"></a><span class="pagenum">p. +274</span>The leaves made into salve, placed on a wound, where the flesh is +dead, will cure the wound.</p> +<p>A spoon made out of its wood will make whatever you eat therewith +nutritious.</p> +<p>Place it under the door post, and no snake nor adder can ever enter thy +house.</p> +<p>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.</p> +<p>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.</p> +<p>Such were some of the wonderful virtues of this plant, as given in the +<i>Brython</i>, vol. iii., p. 339.</p> +<h3>Charm for Clefyd y Galon, or Heart Disease.</h3> +<p>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 <!-- page +275--><a name="page275"></a><span class="pagenum">p. 275</span>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.</p> +<p>The above information I received from Mr. Felix, who is still alive and +well.</p> +<p>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.</p> +<h3>Clefyd yr Ede Wlan or Yarn Sickness.</h3> +<p>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 <i>Clwyf yr ede wlan</i> or the woollen thread +sickness, and she said that the yarn had <i>lengthened</i>, 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 <!-- page 276--><a name="page276"></a><span +class="pagenum">p. 276</span>of death, if it lengthened it indicated a +recovery. However, although the yarn in this case lengthened, the +young woman died. The charm failed.</p> +<p>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.</p> +<p>But from ancient times, omens, charms, and auguries have held +considerable sway over the destinies of men. That charming book, +<i>Plutarch’s Lives</i>, 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.</p> +<p>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 <!-- page 277--><a name="page277"></a><span +class="pagenum">p. 277</span><i>Commentaries</i> 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.”</p> +<p>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.</p> +<p>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 <!-- page 278--><a name="page278"></a><span +class="pagenum">p. 278</span>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?</p> +<p>In the <i>Dictionary of the Welsh Language</i> by the Rev. Canon Silvan +Evans, part i., p. 8, under the word <i>Abred</i>, 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.</p> +<p>“<i>Abred</i> . . . 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, +<!-- page 279--><a name="page279"></a><span class="pagenum">p. +279</span>and elucidated by documents which had not previously been made +public, but of which none are of an early date.”</p> +<p>Thus writes the Welsh lexicographer on this matter. The word +<i>abred</i> 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 <i>abred</i> 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.</p> +<h2>RHAMANTA, OR OMEN SEEKING.</h2> +<p><i>Rhamanta</i> was a kind of divination that could be resorted to +without the intervention of any outside party, by anyone wishful to +ascertain the future with reference to herself or himself. It +differed, therefore, from the preceding tales of conjurors or witches, +insomuch that the services of neither of these parties were required by the +anxious seekers of coming events. They could themselves uplift the +veil, using, however, for this purpose certain means, which were credited +with possessing the power of opening to their view events which were about +to happen.</p> +<p>As there was something uncanny in this seeking for hidden information, +young women generally in companies of three sought for the information +their inquisitiveness required. This was usually done in the dead of +night, and twelve o’clock was the hour when they resorted to their +incantations. Some of the expedients adopted were harmless, though +silly; others were cruel. To the effective carrying out <!-- page +280--><a name="page280"></a><span class="pagenum">p. 280</span>of the +matter it was generally necessary that at least one of the party should +have slept within the year on an oat-straw bed, or a bed made of the leaves +of mountain ash, mixed with the seeds of a spring fern, and a pillow of +Maiden Hair.</p> +<p>The nights generally resorted to for the purpose mentioned above were +All Hallow Eve, S. John’s Eve, and Mayday Eve, but there were other +times also when the lovesick could get a glimpse of their life +partners.</p> +<p>I have said that some of the means employed were innocent and others +cruel. Before proceeding I will record instances of both kinds. +It was thought that if a young woman placed a snail under a basin on <i>Nos +Wyl Ifan</i>, S. John’s Eve, it would by its movements trace the name +of her coming husband underneath, or at least his initials. One can +very well imagine a young woman not over particular as to form, being able +to decipher the snail’s wanderings, and making them represent her +lover’s name. Should the snail have remained immovable during +the night, this indicated her own or her lover’s death; or at the +least, no offer of marriage in the coming year.</p> +<p>It was usual for young women to hunt for <i>Llysiau Ifan</i> (S. +John’s Wort) on <i>Nos Wyl Ifan</i>, at midnight, and it was thought +that the silvery light of a glow-worm would assist them in discovering the +plant. The first thing, therefore, was to search for their living +lanthorn. This found, they carried the glow-worm in the palm of the +hand, and proceeding in their search they sought underneath or among the +fern for St. John’s Wort. When found, a bunch was carried away, +and hung in the young woman’s bedroom. If in the morning the +leaves appeared fresh, it was a sign that she should be married within the +year; if, however, the leaves were found hanging down or dead, this +indicated her death, or that she was not to get a husband within that +year. We <!-- page 281--><a name="page281"></a><span +class="pagenum">p. 281</span>can well understand that a sharp young person +would resort to means to keep the plant alive, and thus avert what she most +feared.</p> +<p>The following instance of <i>Rhamanta</i> I received from a young woman +who witnessed the work done. She gave me the name of the party, but +for special reasons I do not supply names.</p> +<p>A young woman was madly in love with a young man, and she gave the +servant man a jug of beer for procuring a frog for her. This he did; +and she took the poor creature to the garden, and thrust several pins into +its back. The tortured creature writhed under the pain, but the cruel +girl did not cease until the required number had been inserted. Then +she placed the frog under a vessel to prevent its escape, and turning to my +informant, she said, “There, he will now come to our house this +evening.” The man certainly came, and when he entered she +smiled at my informant, and then both went together to the lacerated frog, +and the pins were extracted one by one from its back, and the wounded +animal was set at liberty. My informant said that the hard-hearted +girl mumbled something both when inserting and extracting the pins.</p> +<p>It was believed that the spirit of a person could be invoked and that it +would appear, after the performance of certain ceremonies, to the person +who was engaged in the weird undertaking. Thus a young woman who had +gone round the church seven times on All Hallow Eve came home to her +mistress, who was in the secret that she was going to <i>rhamanta</i>, and +said, “Why did you send master to frighten me?” But the +master had not left the house. His wife perceived that it was the +spirit of her husband that had appeared to the girl, and she requested the +girl to be kind to her children, “for,” said she, “you +will soon be mistress here.” In a short time <!-- page 282--><a +name="page282"></a><span class="pagenum">p. 282</span>afterwards the wife +died, and the girl became her successor.</p> +<p>I obtained the preceding tale from the Rev. P. Edwards, son of the +Rector of Llanwyddelan, Montgomeryshire, and the lady who related the tale +of herself to Mr. Edwards said the occurrence took place when she was +servant girl.</p> +<p>There are several versions of the above tale to be met with in many +places in Wales.</p> +<p>I will give one, omitting names, from my work on “<i>Old Stone +Crosses</i>,” p. 203:—“An aged woman in Gyffylliog +parish, who is still alive (1886), saw her husband by <i>rhamanta</i>; and +so did her fellow-servant. I am indebted to Mr. Jones, Woodland Farm, +to whom the woman related it, for the story I am about to give. When +young women, she and her fellow-servant, in accordance with the practice of +the country, determined to obtain a sight of the men whom they were to +marry. The mistress was let into the secret that that night one of +the two was going to raise the veil of the future, and the other the +following night. As the clock began striking twelve the +fellow-servant began striking the floor with a strap, repeating the +doggerel lines</p> +<blockquote> +<p>“Am gyd-fydio i gyd-ffatio,”</p> +</blockquote> +<p>and almost immediately she saw her master come down stairs. The +girl innocently the next day asked her mistress why she had sent her master +down stairs to frighten her. The answer of her mistress was, +‘Take care of my children.’ This girl ultimately married +her master. The next night it was the other girl’s turn, and +she saw a dark man, whom she had never seen before; but in the course of a +week or so, a stranger came into the farmyard, and she at once perceived +that it was the person whom she had seen when divining. Upon inquiry, +she ascertained that he was a married man, but in time his wife died, and +the girl became his wife.”</p> +<p>There were several ways of proceeding by young girls who <!-- page +283--><a name="page283"></a><span class="pagenum">p. 283</span>were anxious +to ascertain whom they were to marry. One of these was by means of +yarn. This divination was usually performed by two young girls after +the family had retired for the night. It has been called <i>Coel ede +wlan</i>, or the yarn test, and under this name I will describe the +process.</p> +<h3>Coel Ede Wlan, or the Yarn Test.</h3> +<p>Two young women took a ball of yarn and doubled the threads, and then +tied tiny pieces of wood along these threads so as to form a miniature +ladder. Then they went upstairs together, and opening the window +threw this artificial ladder to the ground, and then the one who was +performing the incantation commenced winding the yarn back, saying the +while:—</p> +<blockquote> +<p>“Y fi sy’n dirwyn<br /> +Pwy sy’n dal?”</p> +<p>I am winding,<br /> +Who is holding?</p> +</blockquote> +<p>This was done three times, and if no lover made his appearance, then for +that year her chances of marriage were gone. The next evening the +other girl in the same manner tried her fortune, and possibly better luck +would attend her trial. It was believed that the spirit of the coming +husband would mount this ladder and present himself to his future wife.</p> +<p>The Rev. R. Jones, rector of Llanycil, told me the following tale. +Two young men from Festiniog went to court two young girls in the parish of +Maentwrog, servants at a farm called Gellidywyll. As they were going +towards the farm one of them said, “Let me rest awhile.” +He at once seated himself on the ground, and apparently he fell asleep +immediately. This surprised his friend, but he was thoroughly +frightened when he saw <i>a blue light emanate</i> from his mouth, and he +attempted to awaken the man, but he failed to arouse him, he seemed as if +dead. However, after awhile, <!-- page 284--><a +name="page284"></a><span class="pagenum">p. 284</span>the blue light was +seen returning, and it entered the mouth of the sleeper, and he instantly +awoke, and they proceeded together towards Gellidywyll. At the very +time that the man felt an irresistible inclination to sleep, his love had +used the yarn incantation, and the unconscious man during his short sleep +dreamt that he had seen his sweetheart in the window, and the girl said +that he had appeared to her at the window. In a few months after this +proof of true love they were married.</p> +<p>Another form of incantation was to walk around the church seven or nine +times on certain nights. This I will call the <i>Twca Test</i> or +<i>Knife Test</i>. This was a very common form of incantation.</p> +<h3>Divination with the Twca or Knife.</h3> +<p>The proceeding was as follows:—The party who wished to know whom +he, or she, was to marry, went to the church secretly and walked around it +seven times, repeating the while these words:—</p> +<blockquote> +<p>“Dyma’r Twca,<br /> +Lle mae’r wain?”</p> +<p>Here’s the knife,<br /> +Where’s the sheath?</p> +</blockquote> +<p>And it was thought that the spirit of his or her life partner would +appear to the person who held the knife, with the sheath in his or her +hand, and that it would be found that the one fitted the other +exactly. I have been told by a person who resorted to this test that +if the person was to become a wife, her lover would certainly appear to +her; if she was to die an old maid then a coffin would meet her. The +superstition is mentioned in <i>Bardd Cwsg</i>—</p> +<p>“Fe glywai rai yn son am fyned i droi o gwmpas yr Eglwys i weled +eu cariadau, a pheth a wnaeth y catffwl ond ymddangos i’r ynfydion yn +ei lun ei hun.” That is in English:—</p> +<p><!-- page 285--><a name="page285"></a><span class="pagenum">p. +285</span>“He heard some persons talking of going round the church to +see their sweethearts, but what did the stupid one (the devil) do, but +appear to the foolish things in his own person.”</p> +<h3>The Washing Test.</h3> +<p>Another well-known and often practised form of divination was for a +young woman to take an article to wash, such as a stocking, to the +water-spout or <i>pistyll</i>, and with her she carried two pieces of wood +wherewith to strike the article which was being washed. She went on +her knees and commenced striking the stocking, saying the while:—</p> +<blockquote> +<p>“Am gyd-fydio i gyd-ffatio.”</p> +<p>We’ll live together to strike together.</p> +</blockquote> +<p>It was thought that her future husband would then appear, take hold of +the other piece of wood, and join her in her work; should the wraith +appear, a marriage within six months followed.</p> +<h3>Troi Crysau or Clothes Drying Test.</h3> +<p>Young maidens washed linen after the household had retired, and placed +the articles by the fire to dry, and then watched to see who should come at +midnight to turn the clothes. In this case, again, the evil one is +said to have entered the kitchen to perform this work for the young woman, +and also it is affirmed that a coffin has, ere this, moved along through +the room, a sure prognostication that she was doomed to die single. +<i>Bardd Cwsg</i> mentions this practice.</p> +<p>He writes in the third part of his book, where a devil is accused in the +Parliament of Hell, thus:—“Aeth nos <i>Ystwyll</i> ddiweddaf i +ymweled a dwy ferch ieuanc yng Nghymru <i>oedd yn troi crysau</i>, ac yn +lle denu’r genethod i faswedd, yn rhith llanc glandeg, myned ag elor +i sobreiddio un; a myned a thrwst rhyfel at y llall mewn corwynt +uffernol.”</p> +<p><!-- page 286--><a name="page286"></a><span class="pagenum">p. +286</span>“He went on the night of <i>Epiphany</i> to visit two young +girls in Wales, who were turning shirts, and, instead of enticing them to +folly, in the form of a handsome young man, he took to the one a coffin to +sober her, and to the other he appeared in a hellish whirlwind, with a +horrible noise.”</p> +<p>Happy, however, is the young woman should the man she loves appear, for +he is to be her husband.</p> +<h3>Hemp Seed Sowing.</h3> +<p>A young married woman, a native of Denbighshire, told me that if a young +woman sowed hemp seed, the figure of her lover would appear and follow +her. This was to be done by night on Hallow Eve. I find from +<i>English Folk-Lore</i>, p. 15, that this divination is practised in +Devonshire on St. Valentine’s Eve, and that the young woman runs +round the church repeating, without stopping, the following +lines:—</p> +<blockquote> +<p>“I sow hempseed, hempseed I sow,<br /> + He that loves me best<br /> +Come, and after me now.”</p> +<p><i>Sage Gathering</i>.</p> +</blockquote> +<p>A young person who went of a night to the garden, and stripped the +leaves of the sage tree, would, as the clock struck twelve, be joined by +her lover. This was to be done on All Hallow Eve.</p> +<h3>Pullet’s Egg Divination.</h3> +<p>Mr. J. Roberts, Plas Einion, Llanfair Dyffryn Clwyd, told me the +following:—When he was a young man, he, his sister, and the servant +man, formed a company to find out by divination their future life +partners. They procured a pullet’s egg, it was emptied into a +cup, to this was added flour and salt, in equal proportions, these +ingredients were mixed together, made into three small cakes, and +baked. They all ate one half of their cake, and the other half was +placed in their respective stockings, to be placed under their +bolsters. <!-- page 287--><a name="page287"></a><span +class="pagenum">p. 287</span>They went upstairs backward, and thus to bed, +preserving the while, absolute silence. It was believed, he said, +that they should that night, in their dreams, if everything were carried +out properly, see their partners, who would come to their bedsides to offer +them a drink of water.</p> +<h3>The Candle and Pin Divination.</h3> +<p>The process is as follows:—A couple of young women meet, and stick +pins in a candle, and if the divination acts properly the last pin drops +out of the candle at 12 o’clock at night, and then the future husband +of the girl to whom that pin belongs appears.</p> +<p>I must not name the lady whom I am indebted to for the following +information, but she told me that when she was a young woman, she, and her +friend, took part in this prying into the future, and exactly at 12 +o’clock her companion’s pin fell out of the candle, and at that +very instant there was a knocking at the door, and in great fright both ran +upstairs, but the knocking continued, and her friend put her head out of +the window to enquire who was there, and my informant told me that the man +at the door became her friend’s husband, though at the time they were +consulting the future she was desperately in love with another man.</p> +<p>There were other ways in which people could <i>Rhamant</i>. Enough +has been said on this subject, but there are other practices resorted to, +having much the same object in view, which I will now relate.</p> +<h3>To ascertain the condition of the Person whom you are to +Marry.</h3> +<h4><i>Water in Basin Divination</i>.</h4> +<p>Should young persons wish to know whether their husbands were to be +bachelors, or their wives spinsters, the following test was to be resorted +to:—</p> +<p>Three persons were necessary to carry out the test. These <!-- +page 288--><a name="page288"></a><span class="pagenum">p. 288</span>three +young ladies were to join in the undertaking and they were to proceed as +follows:—On <i>Nos Calan Gauaf</i>, All Hallow Eve, at night, three +basins were to be placed on a table, <i>one filled with clear spring +water</i>, <i>one with muddy water</i>, <i>and the other empty</i>. +The young ladies in turn were led blindfolded into the room, and to the +table, and they were told to place their hands on the basins. She who +placed her hand on the clear spring water was to marry a bachelor, whilst +the one who touched the basin with muddy water was to wed a widower, and +should the empty basin be touched it foretold that for that person a life +of single blessedness was in store.</p> +<h4><i>Hairs of a Lover found under a Holly Tree</i>.</h4> +<p>This test is to be carried out on All Hallow Eve. The young person +walks backwards to a holly tree, takes a handful of grass from underneath +it, and then carries the leaves to the light, and she then sees among the +grass several hairs of her true lover.</p> +<h4><i>The Bible and Key Divination</i>.</h4> +<p>A key is taken, and placed on the 16th verse of the 1st chapter of +Ruth:—“And Ruth said, intreat me not to leave thee, or to +return from following after thee; for whither thou goest, I will go; and +where thou lodgest I will lodge; thy people shall be my people, and thy God +my God.”</p> +<p>The Bible is then closed with that part of the key that enters the lock +on this verse. The person who wishes to look into the future takes +the garter off his left leg, and then ties the Bible round with his garter, +which also passes through the loop of the key. He has with him a +friend who joins in carrying out the test. Both men place one of +their big or central fingers on the key underneath the loop, and press the +key, so as to keep the Bible steady and the key from falling. Then +the man, who does not consult the <!-- page 289--><a +name="page289"></a><span class="pagenum">p. 289</span>future, reads the +verse above written, and should the Bible turn towards the other man, it is +an affirmative answer that the young lady he loves will accept him.</p> +<p>The writer received this account from a man who had himself consulted +the future by the Bible and Key.</p> +<h4><i>Testing a Lover’s Love by Cracking of Nuts</i>.</h4> +<p>This divination is common to many countries, but the writer knows that +it is resorted to on <i>All Hallows Eve</i> in Denbighshire by young +ladies, partly, it may be in fun, and partly in earnest. The plan of +proceeding is as follows:—Nuts are placed on the bars of the fire +grate, equal in number to the young lady’s lovers, and the nut that +cracks first, and jumps off the bar, represents her true love. She +has, of course fixed in her mind the lover each nut stands for. So +common is this test that in the North of England <i>All Hallows Eve</i> is +called “<i>Nutcrack night</i>.”</p> +<p><i>Gay</i> describes the ceremony:—</p> +<blockquote> +<p>Two hazel nuts I throw into the flame<br /> +And to each nut I give a sweetheart’s name;<br /> +This with the loudest bounce me sore amazed,<br /> +That in a flame of brightest-colour blazed;<br /> +As blazed the nut, so may thy passions grow,<br /> +For ’twas thy nut that did so brightly glow.</p> +</blockquote> +<p><i>Burns</i>, in his poem of <i>Hallowe’en</i> also mentions the +nut divination.</p> +<blockquote> +<p>The auld guidwife’s weel-hoordet nits<br /> + Are round an’ round divided,<br /> +An’ monie lads’ and lasses’ fates<br /> + Are there that night decided;<br /> +Some kindle, couthie, side by side,<br /> + An’ burn thegither trimly;<br /> +Some start awa’ wi’ saucy pride,<br /> + And jump out-owre the chimlie<br /> + Fu’ high that night.<br /> +<!-- page 290--><a name="page290"></a><span class="pagenum">p. +290</span>Jean slips in twa’ wi’ tentie e’e;<br /> + Wha ’twas, she wadna tell;<br /> +But this is Jock, an’ this is me,<br /> + She says in to hersel’:<br /> +He bleez’d owre her, and she owre him,<br /> + As they wad never mair part;<br /> +’Till, fuff! he started up the lum,<br /> + An’ Jean had e’en a sair heart<br /> + To see’t that night.</p> +</blockquote> +<h3>The Apple Pip Trial of Lovers.</h3> +<p>The fair lady takes as many pips as she has lovers, and these she places +on the point of a knife, which she inserts between the bars of the fire +grate. Each pip represents a lover, and the pip that swells out and +jumps into the fire indicates that he is the best lover for whom the pip +stands.</p> +<h2>SPIRITUALISM.</h2> +<p>The next subject I shall treat of is curious, and partakes of the nature +of spiritualism. I hardly know by what other word to describe it, +therefore I will give particulars, so as to make the matter intelligible to +the reader, and call it “Spiritualism.”</p> +<p>It was believed that it was possible for the spirit to leave the body, +and then, after an absence of some time, to return again and re-enter +it. The form the spirit assumed when it quitted the body was a bluish +light like that of a candle, but somewhat longer. This light left the +body through the mouth, and re-entered the same way.</p> +<p>The writer was informed by a certain female friend at Llandegla that she +had seen a bluish light leave the mouth of a person who was sick, light +which she thought was the life, or spirit of that person, but the person +did not immediately die.</p> +<p><!-- page 291--><a name="page291"></a><span class="pagenum">p. +291</span>For another tale of this kind I am indebted to Mr. R. +Roberts, who lives in the village of Clocaenog, near Ruthin. He was +not himself a witness of the occurrence, but vouches for the accuracy of +the report. It is as follows:—</p> +<h3>A Spirit leaving and re-entering the body.</h3> +<p>A man was in love with two young girls, and they were both in love with +him, and they knew that he flirted with them both. It is but natural +to suppose that these young ladies did not, being rivals, love each +other. It can well be believed that they heartily disliked each +other. One evening, according to custom, this young man spent the +night with one of his sweethearts, and to all appearance she fell asleep, +or was in a trance, for she looked very pale. He noticed her face, +and was frightened by its death-like pallor, but he was greatly surprised +to see <i>a bluish flame proceed out of her mouth</i>, and go towards the +door. He followed this light, and saw it take the direction of the +house in which his other love lived, and he observed that from that house, +too, a like light was travelling, as if to meet the light that he was +following. Ere long these lights met each other, and they apparently +fought, for they dashed into each other, and flitted up and down, as if +engaged in mortal combat. The strife continued for some time, and +then the lights separated and departed in the direction of the respective +houses where the two young women lived. The man returned to the house +of the young woman with whom he was spending the night, following close on +the light, which he saw going before him, and which re-entered her body +through her mouth; and then she immediately awoke.</p> +<p>Here, presumedly, these two troubled young ladies met in a disembodied +form to contend for the possession of this young man.</p> +<p><!-- page 292--><a name="page292"></a><span class="pagenum">p. +292</span>A tale much like the preceding occurs on page 283.</p> +<p>There is something akin to this spectral appearance believed in in +Scotland, where the apparition is called <i>Wraith</i>, which word is +defined in <i>Jameson’s Etymological Dictionary</i>, published by +Gardner, 1882, thus:—</p> +<p>“<i>Wraith</i>, <i>etc</i>.: Properly an apparition in the exact +likeness of a person, supposed by the vulgar to be seen before, or soon +after, death.”</p> +<p>This definition does not correspond exactly to what has been said of the +Welsh spirit appearance, but it teaches the possibility, or shows the +people’s faith in the possibility, of the soul’s existence +apart from the body. It would seem that in Scotland this spectre is +seen before, or after, death; but the writer has read of a case in which +the <i>wraith</i> of a person appeared to himself and was the means of +saving his life, and that he long survived after his other self had rescued +him from extreme danger.</p> +<p>Lately a legend of Lake Ogwen went the round of the papers, but the +writer, who lived many years in the neighbourhood of that lake, never heard +of it until he saw it in the papers in 1887. As it bears on the +subject under consideration, I will in part transcribe the +story:—</p> +<p>“On one of these occasions a friend who had known something of the +Welsh gipsies repeated to Rossetti an anecdote which had been told him as a +‘quite true fack’ by a Romani girl—an anecdote touching +another Romani girl <i>whose wraith had been spirited away in the night +from the</i> ‘<i>camping place</i>’ by the incantations of a +wicked lover, had been seen rushing towards Ogwen Lake in the moonlight, +‘While all the while that ’ere same chavi wur asleep an’ +a-sobbin’ in her daddy’s livin’ +waggin.’”—<i>Bye-Gones</i>, Ap. 13, 1887.</p> +<p><!-- page 293--><a name="page293"></a><span class="pagenum">p. +293</span>This tale resembles in many respects the one given on page 291, +for there is in both a lover and a sleeping girl, and the girl does not +die, but there are minor differences in the tales, as might be +expected.</p> +<p>In Germany like tales are current. Baring-Gould, in his <i>Myths +of the Middle Ages</i>, pp. 423-4, says:—</p> +<blockquote> +<p>“The soul in German mythology is supposed to bear some analogy to +a mouse. In Thuringia, at Saalfeld, a servant girl fell asleep whilst +her companions were shelling nuts. They observed <i>a little red +mouse creep out of her mouth</i> and run out of the window. One of +the fellows present shook the sleeper but could not wake her, so he moved +her to another place. Presently the mouse ran back to the former +place and dashed about seeking the girl; not finding her, it vanished; at +the same moment the girl died.”</p> +</blockquote> +<p>One other tale on this subject I will give, which appeared in the +<i>North Wales Chronicle</i> for April 22, 1883, where it is +headed—</p> +<h3>A Spiritualistic Story from Wales.</h3> +<p>“In an article relating to spiritualism in the February number of +the <i>Fortnightly Review</i>, a story was told which is here +shortened. The anecdote is given on the authority of a Welsh +gentleman named Roberts, who resided at Cheetham, near Manchester, and the +scene of the adventure is Beaumaris, the date 184--. The narrator was +then an apprentice in a draper’s shop. His master was strict, +and allowed his apprentice but half an hour for dinner, which he had to +take at his lodgings, some distance away from the shop. At whatever +time he left the shop he had to be back there punctually at half past +twelve. One day he was late, and while hastily swallowing his meat, +his aunt being at the table, he looked up and saw that the clock pointed to +<i>half past</i> twelve! He was thunderstruck, and, with the <!-- +page 294--><a name="page294"></a><span class="pagenum">p. 294</span>fear of +his master before him, all but lost consciousness, and was indeed in a +dazed state for a few minutes, as was noticed by those at the table. +Shaking this off by an effort, he again looked at the clock, and, to his +relief and astonishment, saw that the hands only pointed to a <i>quarter +past</i> twelve. Then he quickly finished his dinner and returned to +the shop at the appointed time. There he was told that at a +<i>quarter past</i> twelve he had returned to the shop, put up his hat, +moved about in an absent manner, had been scolded, and had thereupon put on +his hat again and walked out. Several persons on the one hand +corroborated this story, whilst on the other his aunt was positive that, +although at that moment he had fallen into a strange fit of abstraction, he +had never left the table. This is the narrative, attested by a +gentleman now living. The year 184-- is not so far back; perhaps +there are still those residing on the upper side of the turf at Beaumaris +who remember the circumstance.”</p> +<p>This tale in its nature is not unlike the others herein given. It +belongs to the supernatural side of life.</p> +<p>However improbable these stories may appear, they point to the notion +that spirits can exist independently of the body. The Irish +<i>fetch</i>, the Scotch <i>wraith</i>, and the Welsh <i>Canwyll Corph</i>, +are alike in their teaching, but of this latter I shall speak more +particularly when treating of death portents.</p> +<h3>A Doctor called from his bed by a Voice.</h3> +<p>Mr. Hugh Lloyd, Llanfihangel-Glyn-Myfyr, who received the story from Dr. +Davies, the gentleman who figures in the tale, informed me of the following +curious incidents:—</p> +<p>Doctor Davies, of Cerrig-y-drudion, had gone to bed and slept, but in +the night he heard someone under his bedroom window shout that he was +wanted in a farmhouse <!-- page 295--><a name="page295"></a><span +class="pagenum">p. 295</span>called Craigeirchan, which was three miles +from the doctor’s abode, and the way thereto was at all times beset +with difficulties, such as opening and shutting the many gates; but of a +night the journey to this mountain farm was one that few would think of +taking, unless called to do so by urgent business. The doctor did not +pay much attention to the first request, but he lay quietly on the bed +listening, and almost immediately he heard the same voice requesting him to +go at once to Craigeirchan, as he was wanted there. He now got up to +the window, but could not see anyone; he therefore re-entered his bed, but +for the third time he heard the voice telling him to go to the farm named, +and now he opened the window and said that he would follow the messenger +forthwith. The doctor got up, went to the stable, saddled the horse, +and off he started for a long dismal ride over a wild tract of mountain +country; such a journey he had often taken. He was not surprised that +he could not see, nor hear, anyone in advance, for he knew that Welsh lads +are nimble of foot, and could, by cutting across fields, etc., outstrip a +rider. At last he neared the house where he was wanted, and in the +distance he saw a light, and by this sign he was convinced that there was +sickness in the house. He drove up to the door and entered the abode, +to the surprise but great joy of the inmates. To his inquiry after +the person who had been sent for him, he was told that no one had left the +house, nor had anyone been requested by the family to go to the +doctor. But he was told his services were greatly wanted, for the +wife was about to become a mother, and the doctor was instrumental in +saving both the life of the child and mother.</p> +<p>What makes this tale all the more curious is the fact, that the doctor +was an unbeliever in such things as ghosts, etc., and he had often enjoyed +a quiet laugh over the tales he <!-- page 296--><a name="page296"></a><span +class="pagenum">p. 296</span>heard of a supernatural kind. Mr. Lloyd +asked the doctor whether he had heard of the woman’s condition, but +he affirmed he was ignorant of everything connected with the place and +family.</p> +<h3>Another Tale of a Doctor.</h3> +<p>I received the following tale from the Rev. Philip Edwards, formerly +curate at Selattyn, near Oswestry:—</p> +<p>There was, or perhaps is—for my informant says he believes the +lady is still alive—in a place called Swyddffynnon, Cardiganshire, a +Mrs. Evans, who had a strange vision. Mr. Edwards’s father +called one evening upon Mrs. Evans, and found her sitting by the fire in +company with a few female friends, greatly depressed. On enquiring as +to the cause of her distress, she stated that she had had a strange sight +that very evening. She saw, she said, in the unoccupied chamber at +the further end of the house, a light, and, whilst she was wondering what +light it was, she observed a tall, dark, stranger gentleman, who had a +long, full beard, enter the house and go straight to the room where the +light was, but before going in he took off his hat and placed it on the +table; then he took off his gloves and threw them into the hat, and then he +placed his riding whip across the hat, and without uttering a single word +he entered the lit-up room. Shortly afterwards she saw the stranger +emerge from the room and leave the house, and on looking again towards the +room she saw that the light had disappeared. It was, she said, this +apparition that had disconcerted her. Some time after this vision +Mrs. Evans was in a critical state, and as she lived far away from a doctor +my informant’s father was requested to ride to Aberystwyth for +one. He found, however, that the two doctors who then resided in that +town were from home. But he was informed at the inn that there was a +London doctor <!-- page 297--><a name="page297"></a><span +class="pagenum">p. 297</span>staying at Hafod. He determined, whether +he could or could not, induce this gentleman to accompany him to +Swyddffynnon, to go there. The gentleman, on hearing the urgency of +the case, consented to visit the sick woman. Mr. Edwards and the +doctor rode rapidly to their destination, and Mr. Edwards was surprised to +find that the doctor did everything exactly as had been stated by Mrs. +Evans. There was also a light in the chamber, for there the +neighbours had placed the still-born child, and it was the providential +help of the London doctor that saved Mrs. Evans’s life. I may +add that the personal appearance of this gentleman corresponded with the +description given of him by Mrs. Evans.</p> +<h2>DEATH PORTENTS.</h2> +<p>These are common, in one form or other, to all nations. I will +give a list of those which were formerly in high repute in Wales.</p> +<h3>The Corpse Bird, or Deryn Corph.</h3> +<p>This was a bird that came flapping its wings against the window of the +room in which lay a sick person, and this visit was considered a certain +omen of that person’s death. The bird not only fluttered about +the lighted window, but also made a screeching noise whilst there, and also +as it flew away. The bird, singled out for the dismal honour of being +a death prognosticator, was the tawny, or screech owl. Many are the +instances, which have been told me by persons who heard the bird’s +noise, of its having been the precursor of death. This superstition +is common to all parts of Wales.</p> +<h3>A Crowing Hen.</h3> +<p>This bird, too, is supposed to indicate the death of an inmate of the +house which is its home; or, if not the death, some sore disaster to one or +other of the members of that <!-- page 298--><a name="page298"></a><span +class="pagenum">p. 298</span>family. The poor hen, though, as soon as +it is heard crowing, certainly foretells its own death, for no one will +keep such an uncanny bird on the premises, and consequently the crowing hen +loses its life.</p> +<p>It is a common saying that—</p> +<blockquote> +<p>A whistling woman, and a <i>crowing hen</i>,<br /> +Are neither good for God nor men.</p> +</blockquote> +<p>Should a hen lay a small egg it was to be thrown over the head, and over +the roof of the house, or a death would follow.</p> +<h3>A Cock Crowing in the Night.</h3> +<p>This, too, was thought to foretell a death, but whose death, depended on +the direction of the bird’s head whilst crowing. As soon as the +crowing was heard someone went to ascertain the position of the +cock’s head, and when it was seen that his head was turned from their +own house towards someone else’s abode, the dwellers in that house +slept in peace, believing that a neighbour, and not one of themselves, was +about to die. It was supposed, that to make the prognostication sure, +the cock would have to crow three times in succession before or about +midnight, and in the same direction.</p> +<h3>The Corpse Candle—Canwyll Corph.</h3> +<p>The corpse candle, or <i>canwyll corph</i>, was a light like that of a +candle, which was said to issue from the house where a death was about to +occur, and take the course of the funeral procession to the burial +place. This was the usual way of proceeding, but this mysterious +light was also thought to wend its way to the abode of a person about to +die. Instances could be given of both kinds of appearances.</p> +<p>I have met with persons in various parts of Wales who told me that they +had seen a corpse candle. They <!-- page 299--><a +name="page299"></a><span class="pagenum">p. 299</span>described it as a +pale bluish light moving slowly along a short distance above the +ground. Strange tales are told of the course the light has +taken. Once it was seen to go over hedges and to make straight for +the churchyard wall. This was not then understood, but when the +funeral actually took place the ground was covered with snow, and the drift +caused the procession to proceed along the fields and over the hedges and +churchyard wall, as indicated by the corpse candle.</p> +<p>It was ill jesting with the corpse candle. The Rev. J. Jenkins, +Vicar of Hirnant, told me that a drunken sailor at Borth said he went up to +a corpse candle and attempted to light his pipe at it, but he was whisked +away, and when he came to himself he discovered that he was far off the +road in the bog.</p> +<p>The Rev. Edmund Jones, in his book entitled <i>A Relation of Ghosts and +Apparitions</i>, <i>etc</i>., states:—</p> +<blockquote> +<p>“Some have seen the resemblance of a skull carrying the candle; +others the shape of the person that is to die carrying the candle between +his fore-fingers, holding the light before his face. Some have said +that they saw the shape of those who were to be at the burying.”</p> +</blockquote> +<p>Those who have followed the light state that it proceeded to the church, +lit up the building, emerged therefrom, and then hovered awhile over a +certain spot in the churchyard, and then sank into the earth at the place +where the deceased was to be buried.</p> +<p>There is a tradition that St. David, by prayer, obtained the corpse +candle as a sign to the living of the reality of another world, and that +originally it was confined to his diocese. This tradition finds no +place in the Life of the Saint, as given in the <i>Cambro-British +Saints</i>, and there are there many wonderful things recorded of that +saint.</p> +<p><!-- page 300--><a name="page300"></a><span class="pagenum">p. +300</span>It was thought possible for a man to meet his own Candle. +There is a tale of a person who met a Candle and struck it with his +walking-stick, when it became sparks, which, however, re-united. The +man was greatly frightened, became sick, and died. At the spot where +he had struck the candle the bier broke and the coffin fell to the ground, +thus corroborating the man’s tale.</p> +<p>I will now record one tale not of the usual kind, which was told me by a +person who is alive.</p> +<h3>Tale of a Corpse Candle.</h3> +<p>My informant told me that one John Roberts, Felin-y-Wig, was in the +habit of sitting up a short time after his family had retired to rest to +smoke a quiet pipe, and the last thing he usually did before retiring for +the night was to take a peep into the night. One evening, whilst +peering around, he saw in the distance a light, where he knew there was no +house, and on further notice he observed that it was slowly going along the +road from Bettws-Gwerfil-Goch towards Felin-y-Wig. Where the road +dipped the light disappeared, only, however, to appear again in such parts +of the road as were visible from John Roberts’s house. At first +Roberts thought that the light proceeded from a lantern, but this was so +unusual an occurrence in those parts that he gave up this idea, and +intently followed the motions of the light. It approached +Roberts’s house, and evidently this was its destination. He +endeavoured to ascertain whether the light was carried by a man or woman, +but he could see nothing save the light. When, therefore, it turned +into the lane approaching Roberts’s house, in considerable fear he +entered the house and closed the door, awaiting, with fear, the approach of +the light. To his horror, he perceived the light passing through the +shut door, and it played in a quivering way underneath the roof, <!-- page +301--><a name="page301"></a><span class="pagenum">p. 301</span>and then +vanished. That very night the servant man died, and his bed was right +above the spot where the light had disappeared.</p> +<h3>Spectral Funerals, or Drychiolaeth.</h3> +<p>This was a kind of shadowy funeral which foretold the real one. In +South Wales it goes by the name <i>toilu</i>, <i>toili</i>, or <i>y +teulu</i> (the family) <i>anghladd</i>, unburied; in Montgomeryshire it is +called <i>Drychiolaeth</i>, spectre.</p> +<p>I cannot do better than quote from Mr. Hamer’s <i>Parochial +Account of Llanidloes (Montgomeryshire Collections</i>, vol. x., p. 256), a +description of one of these phantom funerals. All were much +alike. He writes:—</p> +<blockquote> +<p>“It is only a few years ago that some excitement was caused +amongst the superstitious portion of the inhabitants by the statement of a +certain miner, who at the time was working at the Brynpostig mine. On +his way to the mine one dark night, he said that he was thoroughly +frightened in China Street on seeing a spectral funeral leaving the house +of one Hoskiss, who was then very ill in bed. In his fright the miner +turned his back on the house, with the intention of going home, but almost +fainting he could scarcely move out of the way of the advancing procession, +which gradually approached, at last surrounded him, and then passed on down +Longbridge Street, in the direction of the church. The frightened man +managed with difficulty to drag himself home, but he was so ill that he was +unable to go to work for several days.”</p> +</blockquote> +<p>The following weird tale I received from the Rev. Philip Edwards, whom I +have already mentioned (p. 282). I may state that I have heard +variants of the story from other sources.</p> +<p>While the Manchester and Milford Railway was in course of construction +there was a large influx of navvies into <!-- page 302--><a +name="page302"></a><span class="pagenum">p. 302</span>Wales, and many a +frugal farmer added to his incomings by lodging and boarding workmen +engaged on the line. Several of these men were lodged at a farm +called Penderlwyngoch, occupied by a man named Hughes.</p> +<p>One evening when the men were seated round the fire, which burned +brightly, they heard the farm dogs bark, as they always did at the approach +of strangers. This aroused the attention of the men, and they +perceived from the furious barking of the dogs that someone was coming +towards the house. By-and-by they heard the tramp of feet, mingled +with the howling of the frightened dogs, and then the dogs ceased barking, +just as if they had slunk away in terror. Before many minutes had +elapsed the inmates heard the back door opened, and a number of people +entered the house, carrying a heavy load resembling a dead man, which they +deposited in the parlour, and all at once the noise ceased. The men +in great dread struck a light, and proceeded to the parlour to ascertain +what had taken place. But they could discover nothing there, neither +were there any marks of feet in the room, nor could they find any +footprints outside the house, but they saw the cowering dogs in the yard +looking the picture of fright. After this fruitless investigation of +the cause of this dread sound, the Welsh people present only too well knew +the cause of this visit. On the very next day one of the men who sat +by the fire was killed, and his body was carried by his fellow-workmen to +the farm house, in fact everything occurred as rehearsed the previous +night. Most of the people who witnessed the vision are, my informant +says, still alive.</p> +<h3>Cyhyraeth—Death Sound.</h3> +<p>This was thought to be a sound made by a crying spirit. It was +plaintive, yet loud and terrible. It made the hair <!-- page 303--><a +name="page303"></a><span class="pagenum">p. 303</span>stand on end and the +blood become cold; and a whole neighbourhood became depressed whenever the +awful sound was heard. It was unlike all other voices, and it could +not be mistaken. It took in its course the way the funeral procession +was to go, starting from the house of the dead, and ending in the +churchyard where the deceased was to be buried. It was supposed to +announce a death the morning before it occurred, or, at most, a few days +before. It was at one time thought to belong to persons born in the +Diocese of Llandaff, but it must have travelled further north, for it is +said to have been heard on the Kerry Hills in Montgomeryshire. The +function of the <i>Cyhyraeth</i> was much the same as that of the Corpse +Candle, but it appealed to the sense of sound instead of to the sense of +sight. Dogs, when they heard the distressing sound of the +<i>Cyhyraeth</i>, showed signs of fear and ran away to hide.</p> +<h3>Lledrith—Spectre of a Person.</h3> +<p>This apparition of a friend has in the Scotch wraith, or Irish fetch its +counterpart. It has been said that people have seen friends walking +to meet them, and that, when about to shake hands with the approaching +person, it has vanished into air. This optical illusion was +considered to be a sign of the death of the person thus seen.</p> +<h3>Tolaeth—Death Rapping or Knocking.</h3> +<p>The death rappings are said to be heard in carpenters’ workshops, +and that they resembled the noise made by a carpenter when engaged in +coffin-making. A respectable miner’s wife told me that a female +friend told her, she had often heard this noise in a carpenter’s shop +close by her abode, and that one Sunday evening this friend came and told +her that the <i>Tolaeth</i> was at work then, and if she would come with +her she should hear it. She complied, and there she heard this +peculiar sound, and was thoroughly frightened. <!-- page 304--><a +name="page304"></a><span class="pagenum">p. 304</span>There was no one in +the shop at the time, the carpenter and his wife being in chapel. +Sometimes this noise was heard by the person who was to die, but generally +by his neighbours. The sounds were heard in houses even, and when +this was the case the noise resembled the noise made as the shroud is being +nailed to the coffin.</p> +<h3>A Raven’s Croaking.</h3> +<p>A raven croaking hoarsely as it flew through the air became the angel of +death to some person over whose house it flew. It was a bird of ill +omen.</p> +<h3>The Owl.</h3> +<p>This bird’s dismal and persistent screeching near an abode also +foretold the death of an inmate of that house.</p> +<h3>A Solitary Crow.</h3> +<p>The cawing of a solitary crow on a tree near a house indicates a death +in that house.</p> +<h3>The Dog’s Howl.</h3> +<p>A dog howling on the doorsteps or at the entrance of a house also +foretold death. The noise was that peculiar howling noise which dogs +sometimes make. It was in Welsh called <i>yn udo</i>, or crying.</p> +<h3>Missing a Butt.</h3> +<p>Should a farmer in sowing wheat, or other kind of corn, or potatoes, or +turnips, miss a row or butt, it was a token of death.</p> +<h3>Stopping of a Clock.</h3> +<p>The unaccountable stopping of the kitchen clock generally created a +consternation in a family, for it was supposed to foretell the death of one +of the family.</p> +<h3>A Goose Flying over a House.</h3> +<p>This unusual occurrence prognosticated a death in that house.</p> +<h3><!-- page 305--><a name="page305"></a><span class="pagenum">p. +305</span><i>Goose or Hen Laying a Small Egg</i>.</h3> +<p>This event also was thought to be a very bad omen, if not a sign of +death.</p> +<h3>Hen laying Two Eggs in the same day.</h3> +<p>Should a hen lay two eggs in the same day, it was considered a sign of +death. I have been told that a hen belonging to a person who lived in +Henllan, near Denbigh, laid an egg early in the morning, and another about +seven o’clock p.m. in the same day, and the master died.</p> +<h3>Thirteen at a Table.</h3> +<p>Should thirteen sit at a table it was believed that the first to leave +would be buried within the year.</p> +<h3>Heather.</h3> +<p>Should any person bring heather into a house, he brought death to one or +other of the family by so doing.</p> +<h3>Death Watch.</h3> +<p>This is a sound, like the ticking of a watch, made by a small +insect. It is considered a sign of death, and hence its name, +<i>Death Watch</i>.</p> +<p>A working man’s wife, whose uncle was ill in bed, told the writer, +that she had no hopes of his recovery, because death ticks were heard night +and day in his room. The man, who was upwards of eighty years old, +died.</p> +<h3>Music and Bird Singing heard before Death.</h3> +<p>The writer, both in Denbighshire and Carnarvonshire, was told that the +dying have stated that they heard sweet voices singing in the air, and they +called the attention of the watchers to the angelic sounds, and requested +perfect stillness, so as not to lose a single note of the heavenly +music.</p> +<p><!-- page 306--><a name="page306"></a><span class="pagenum">p. +306</span>A young lad, whom the writer knew—an intelligent and +promising boy—whilst lying on his death-bed, told his mother that he +heard a bird warbling beautifully outside the house, and in rapture he +listened to the bird’s notes.</p> +<p>His mother told me of this, and she stated further, that she had herself +on three different occasions previously to her eldest daughter’s +death, in the middle of the night, distinctly heard singing of the most +lovely kind, coming, as she thought, from the other side of the +river. She went to the window and opened it, but the singing +immediately ceased, and she failed to see anyone on the spot where she had +imagined the singing came from. My informant also told me that she +was not the only person who heard lovely singing before the death of a +friend. She gave me the name of a nurse, who before the death of a +person, whose name was also given me, heard three times the most beautiful +singing just outside the sick house. She looked out into the night, +but failed to see anyone. Singing of this kind is expected before the +death of every good person, and it is a happy omen that the dying is going +to heaven.</p> +<p>In the <i>Life of Tegid</i>, which is given in his <i>Gwaith +Barddonawl</i>, p. 20, it is stated:—</p> +<p>“Yn ei absenoldeb o’r Eglwys, pan ar wely angeu, ar fore +dydd yr Arglwydd, tra yr oedd offeiriad cymmydogaethol yn darllen yn ei le +yn Llan Nanhyfer, boddwyd llais y darllenydd gan fwyalchen a darawai drwy +yr Eglwys accen uchel a pherseiniol yn ddisymwth iawn. . . . Ar ol +dyfod o’r Eglwys cafwyd allan mai ar yr amser hwnw yn gywir yr +ehedodd enaid mawr Tegid o’i gorph i fyd yr ysprydoedd.”</p> +<p>Which translated is as follows:—</p> +<p>In his absence from Church, when lying on his deathbed, in the morning +of the Lord’s Day, whilst a <!-- page 307--><a +name="page307"></a><span class="pagenum">p. 307</span>neighbouring +clergyman was taking the service for him in Nanhyfer Church, the voice of +the reader was suddenly drowned by the beautiful song of a thrush, that +filled the whole Church. . . . It was ascertained on leaving the +church that at that very moment the soul of Tegid left his body for the +world of spirits.</p> +<p>In the <i>Myths of the Middle Ages</i>, p. 426, an account is given of +“The Piper of Hamelin,” and there we have a description of this +spirit song:—</p> +<blockquote> +<p>Sweet angels are calling to me from yon shore,<br /> +Come over, come over, and wander no more.</p> +</blockquote> +<p>Miners believe that some of their friends have the gift of seeing fatal +accidents before they occur. A miner in the East of Denbighshire told +me of instances of this belief and he gave circumstantial proof of the +truth of his assertion. Akin to this faith is the belief that people +have seen coffins or spectral beings enter houses, both of which augur a +coming death.</p> +<p>In <i>The Lives of the Cambro-British Saints</i>, p. 444, it is stated +that previously to the death of St. David “the whole city was filled +with the music of angels.”</p> +<p>The preceding death omens do not, perhaps, exhaust the number, but they +are quite enough to show how prevalent they were, and how prone the people +were to believe in such portents. Some of them can be accounted for +on natural grounds, but the majority are the creation of the imagination, +strengthened possibly in certain instances by remarkable coincidences which +were remembered, whilst if no death occurred after any of the omens, the +failure was forgotten.</p> +<h2><!-- page 308--><a name="page308"></a><span class="pagenum">p. +308</span>BIRDS AND BEASTS.</h2> +<p>Folk-lore respecting animals is common in Wales. It has been +supposed that mountainous countries are the cradles of superstitions. +But this is, at least, open to a doubt; for most places perpetuate these +strange fancies, and many of them have reached our days from times of old, +and the exact country whence they came is uncertain. Still, it cannot +be denied that rugged, rocky, sparsely inhabited uplands, moorlands, and +fens, are congenial abodes for wild fancies, that have their foundation in +ignorance, and are perpetuated by the credulity of an imaginative people +that lead isolated and solitary lives.</p> +<p>The bleating of the sheep, as they wander over a large expanse of barren +mountain land, is dismal indeed, and well might become ominous of storms +and disasters. The big fat sheep, which are penned in the lowlands of +England, with a tinkling bell strapped to the neck of the king of the +flock, convey a notion of peace and plenty to the mind of the spectator, +that the shy active mountain sheep, with their angry grunt and stamping of +their feet never convey. Still, these latter are endowed with an +instinct which the English mutton-producer does not exercise. Welsh +sheep become infallible prognosticators of a change of weather; for, by a +never failing instinct, they leave the high and bare mountain ridges for +sheltered nooks, and crowd together when they detect the approach of a +storm. Man does not observe atmospheric changes as quickly as sheep +do, and as sheep evidently possess one instinct which is strongly developed +and exercised, it is not unreasonable to suppose that man in a low state of +civilisation might credit animals with possessing powers which, if +observed, indicate or foretell other events beside storms.</p> +<p><!-- page 309--><a name="page309"></a><span class="pagenum">p. +309</span>Thus the lowly piping of the solitary curlew, the saucy burr of +the grouse, the screech of the owl, the croaking of the raven, the flight +of the magpie, the slowly flying heron, the noisy cock, the hungry seagull, +the shrill note of the woodpecker, the sportive duck, all become omens.</p> +<p>Bird omens have descended to us from remote antiquity. Rome is +credited with having received its pseudo-science of omens from Etruria, but +whence came it there? This semi-religious faith, like a river that +has its source in a far distant, unexplored mountain region, and meanders +through many countries, and does not exclusively belong to any one of the +lands through which it wanders; so neither does it seem that these +credulities belong to any one people or age; and it is difficult, if not +impossible, to trace to their origin, omens, divination, magic, witchcraft, +and other such cognate matters, which seem to belong to man’s +nature.</p> +<p>Readers of Livy remember how Romulus and Remus had recourse to bird +omens to determine which of the brothers should build Rome. Remus saw +six vultures, and Romulus twelve; therefore, as his number was the greater, +to him fell the honour of building the famous city.</p> +<p>But this was not the only bird test known to the Romans. Before a +battle those people consulted their game fowl to ascertain whether or not +victory was about to attend their arms. If the birds picked up +briskly the food thrown to them victory was theirs, if they did so +sluggishly the omen was unpropitious, and consequently the battle was +delayed.</p> +<p>Plutarch, in his “Life of Alexander,” gives us many proofs +of that great general’s credulity. The historian +says:—“Upon his (Alexander’s) approach to the walls (of +Babylon) he saw a great number of crows fighting, some of which fell down +dead at his feet.” This was a bad sign. But I will not +pursue the subject. Enough has been said <!-- page 310--><a +name="page310"></a><span class="pagenum">p. 310</span>to prove how common +omens were. I will now confine my remarks to Wales.</p> +<h3>Birds singing before February.</h3> +<p>Should the feathered songsters sing before February it is a sign of +hard, ungenial weather. This applies particularly to the blackbird +and throstle. The following lines embody this faith:—</p> +<blockquote> +<p>Os cân yr adar cyn Chwefror, hwy griant cyn Mai.</p> +<p>If birds sing before February, they will cry before May.</p> +</blockquote> +<p>Thus their early singing prognosticates a prolonged +winter.—<i>Bye-Gones</i>, vol. i., p. 88.</p> +<h3>Birds flocking in early Autumn.</h3> +<p>When birds gather themselves together and form flocks in the early days +of autumn, it is thought to foretell an early and severe winter.</p> +<p>On the other hand, should they separate in early spring, and again +congregate in flocks, this shews that hard weather is to be expected, and +that winter will rest on the lap of May.</p> +<h3>Birds’ Feathers.</h3> +<p>Feather beds should be made of domestic birds’ feathers, such as +geese, ducks, and fowls. Wild fowl feathers should not be mixed with +these feathers; for, otherwise, the sick will die hard, and thus the agony +of their last moments will be prolonged.</p> +<h3>The Cock.</h3> +<p>Cæsar, Bk. v., c.12, tells us that the Celtic nation did not +regard it lawful to eat the cock.</p> +<p>It was thought that the devil assumed occasionally the form of a +cock. It is said that at Llanfor, near Bala, the evil spirit was +driven out of the church in the form of a cock, and laid in the river +Dee.</p> +<p><!-- page 311--><a name="page311"></a><span class="pagenum">p. +311</span>Formerly the cock was offered to the water god. And at +certain Holy Wells in Wales, such as that in the parish of Llandegla, it +was customary to offer to St. Tecla a cock for a male patient, and a hen +for a female. A like custom prevailed at St. Deifer’s Well, +Bodfari. Classical readers may remember that Socrates, before his +death, desired his friend Crito to offer a cock to Æsculapius. +“Crito,” said he, and these were his last words, “we owe +a cock to Æsculapius, discharge that debt for me, and pray do not +forget it;” soon after which he breathed his last.</p> +<p>In our days, the above-mentioned superstitions do not prevail, but the +cock has not been resigned entirely to the cook. By some means or +other, it still retains the power of announcing the visit of a friend; at +least, so says the mountain farmer’s wife.</p> +<p>The good-wife in North Wales, when the cock comes to the door-sill and +there crows many times in succession, tells her children that “Some +one is coming to visit us, I wonder who it is.” Before +nightfall a friend drops in, and he is informed that he was expected, that +the cock had crowed time after time by the door, and that it was no good +sending him away, for he would come back and crow and crow, “and +now,” adds she, “you have come.” “Is it not +strange,” says the good woman, “that he never makes a +mistake,” and then follows a word of praise for chanticleer, which +the stranger endorses.</p> +<p>However much the hospitable liked to hear their cock crow in the day +time, he was not to crow at night. But it was formerly believed that +at the crowing of the cock, fairies, spirits, ghosts, and goblins rushed to +their dread abodes. Puck was to meet the Fairy King, “ere the +first cock crow.”</p> +<h3><!-- page 312--><a name="page312"></a><span class="pagenum">p. +312</span><i>Cock-fighting</i>.</h3> +<p>Cock-fighting was once common in Wales, and it was said that the most +successful cock-fighters fought the bird that resembled the colour of the +day when the conflict took place; thus, the blue game-cock was brought out +on cloudy days, black when the atmosphere was inky in colour, black-red on +sunny days, and so on.</p> +<p>Charms for cocks have already been mentioned (p. 267). These +differed in different places. In Llansantffraid, Montgomeryshire, a +crumb from the communion table, taken therefrom at midnight following the +administration of the Holy Communion, was an infallible charm. This +was placed in the socket of the steel spur, which was then adjusted to the +natural spur.—<i>Bye-Gones</i>, vol. i., p. 88.</p> +<h3>The Goose.</h3> +<p>Should a goose lay a soft egg, a small egg, or two eggs in a day, it is +a sign of misfortune to the owner of that goose.</p> +<p>An old woman in Llandrinio parish, Montgomeryshire, who lived in a +cottage by the side of the Severn, and who possessed a breed of geese that +laid eggs and hatched twice a year, when I asked her the time that geese +should begin to lay, said:—</p> +<blockquote> +<p>Before St. Valentine’s Day<br /> +Every good goose will lay.</p> +</blockquote> +<p>and she added:—</p> +<blockquote> +<p>By St. Chad,<br /> +Every good goose, and bad.</p> +</blockquote> +<p>St. Chad’s Day is March the 2nd.</p> +<p>Mr. Samuel Williams, Fron, Selattyn, gave me the following version of +the above ditty:—</p> +<blockquote> +<p>On Candlemas Day,<br /> +Every good goose begins to lay.</p> +</blockquote> +<p><!-- page 313--><a name="page313"></a><span class="pagenum">p. +313</span>Another rendering is:—</p> +<blockquote> +<p>Every good goose ought to lay<br /> +On Candlemas Day.</p> +</blockquote> +<p>Candlemas Day is February 2nd.</p> +<p>Geese should sit so as to hatch their young when the moon waxes and not +when it wanes, for, otherwise, the goslings would not thrive. The +lucky one in the family should place the eggs for hatching under the goose +or hen.</p> +<p>For the following paragraph I am indebted to “Ffraid,” a +writer in <i>Bye-Gones</i>, vol. i., p. 88:—</p> +<p>“The goose is thought to be a silly bird, and hence the +expression, ‘You silly goose,’ or ‘You stupid +goose,’ as applied to a person. The falling snow is believed to +be the effect of celestial goose-feathering, and the patron of +geese—St. Michael—is supposed to be then feathering his +protegés. The first goose brought to table is called a +Michaelmas goose; a large annual fair at Llanrhaiadr-yn-Mochnant is called +‘Ffair y cwarter Gwydd,’ the quarter goose fair. Seven +geese on grass land are supposed to eat as much grass as will keep a +cow. Permanent grass land is called ‘Tir Gwydd,’ goose +land. A bed of goose feathers is required to complete a +well-furnished house. The fat of geese, called +‘goose-oil,’ is a recipe for many ailments. A small bone +in the head of a goose, called the ‘goose’s tooth,’ is +carried in the pocket for luck, and is a sure preventative against +toothache.”</p> +<p>Much of the above paragraph is common to most parts of Wales, but the +writer used to be told, when he was a lad, that the snow was caused by +“the old woman feathering her geese,” and a Michaelmas goose +was called a green goose, as well as a “Michaelmas goose.”</p> +<h3><!-- page 314--><a name="page314"></a><span class="pagenum">p. +314</span><i>The Crow</i>.</h3> +<p>The crow figures much in Welsh folk-lore. In many ways he is made +to resemble the magpie; thus, when one crow or one magpie was seen, it was +thought to foretell misfortune, as implied by the saying:—</p> +<blockquote> +<p>Un frân ddu,<br /> +Lwc ddrwg i mi.</p> +</blockquote> +<p>But should the spectator shout out in a defiant way:—</p> +<blockquote> +<p>Hen frân ddu,<br /> +Gras Duw i mi,</p> +</blockquote> +<p>no harm would follow. The former lines in English would +be:—</p> +<blockquote> +<p>One crow I see,<br /> +Bad luck to me.</p> +</blockquote> +<p>But this foretold evil, brought about by the old black crow, could be +counteracted by repeating the following words, (a translation of the second +couplet), with a pause between each line, and thus the last line would +assume the form of a prayer:—</p> +<blockquote> +<p>Old Black Crow!<br /> +God, grace bestow;</p> +</blockquote> +<p>or the evil could be hurled back upon the Old Black Crow by the +repetition of these words:—</p> +<blockquote> +<p>Hen frân ddu,<br /> +Gras Duw i mi,<br /> +Lwc ddrwg i ti.</p> +</blockquote> +<p>Freely translated, these lines would be:—</p> +<blockquote> +<p>Old Black Crow!<br /> +God’s grace to me,<br /> +Bad luck to thee.</p> +</blockquote> +<p>In the English-speaking parts of Wales, such as along the borders of +Montgomeryshire, adjoining Shropshire, I have heard the following doggerel +lines substituted for the Welsh:—</p> +<blockquote> +<p>Crow, crow, get out of my sight,<br /> +Before I kill thee to-morrow night.</p> +</blockquote> +<p>The bad luck implied by the appearance of one crow <!-- page 315--><a +name="page315"></a><span class="pagenum">p. 315</span>could also be +overcome, as in the case of the magpie, by making a cross on the ground, +with finger or stick.</p> +<p>Although one crow implied bad luck, two crows meant good luck; thus we +have these lines:—</p> +<blockquote> +<p>Dwy frân ddu,<br /> +Lwc dda i mi.</p> +<p>Two black crows,<br /> +Good luck to me.</p> +</blockquote> +<p>Many prognostications were drawn from the appearance of crows. A +crow seen on the highest branch of a tree implied that the person seeing it +should shortly see his or her sweetheart. The manner in which they +flew foretold a wedding or a burying. When they fly in a long line +there is to be a wedding, if crowded together a funeral.</p> +<p>There is a common expression in Montgomeryshire—“Dwy +frân dyddyn”—“The two crows of the +farm”—just as if each farm had its two crows, either as +guardians of the farm—for two crows implied good luck—or as if +they were located by couples in various places, which places became their +feeding ground and homes. This, however, is not true of rooks, which +feed in flocks and roost in flocks.</p> +<h3>Crows’ Feathers.</h3> +<p>In Montgomeryshire it was, at one time, supposed that if a person picked +up a crow’s feather he was sure to meet a mad dog before the day was +over.</p> +<p>But in other parts it was considered lucky to find a crow’s +feather, if, when found, it were stuck on end into the ground. This +superstition lingered long in Llanfihangel Glyn Myfyr, a remote, hilly +parish in Denbighshire.</p> +<p>Some years ago, crows’ wing or tail feathers could be seen stuck +upright in the ground in many parts of Wales, but at present such a thing +cannot be seen. The practice and the superstition have come to an +end.</p> +<h3><!-- page 316--><a name="page316"></a><span class="pagenum">p. +316</span><i>A Rookery deserted was a sign of bad luck</i>, <i>but when +they nested near a house it was a sign of good luck</i>.</h3> +<p>The writer visited, in the year 1887, a gentleman’s park, where +for generations the rooks had made a lodgment, and by several persons his +attention was called to the ominous fact that the rooks had left the +ancestral trees which ornamented the spacious and well-wooded park, and had +even carried their nests away with them. He was informed that the +desertion boded no good to the highly respected family that occupied that +ancient seat.</p> +<p>The writer also visited a friend, who lives in an ancient abode, a mile +or two from the rook-rejected park, and, with a smile, he was informed by +the lady of the house that a colony of rooks had taken possession of the +trees that surrounded her house. He gladly wished her luck, to which +she responded—“It has been a long time coming.”</p> +<p>Both these places are in East Denbighshire.</p> +<p>The writer remembers a case in which a rookery was deserted just before +misfortune fell upon the gentleman who occupied the house around which grew +the trees occupied by the rooks. This gentleman one morning noticed +the rooks carrying away their nests to a new home. Se called his +servant man to him, and desired him to go after the rooks and destroy their +nests in their new abode, in the fond hope that they would thus be induced +to return to their old home. This was done more than once, but the +rooks would not take the hint; they persisted in gathering up the scattered +sticks that strewed the ground, but these they replaced in the trees above, +which now had become their new home. When it was found that they +would not return, the man desisted, and his master, as he had feared, met +with dire misfortune shortly afterwards (see p. 304).</p> +<h3><!-- page 317--><a name="page317"></a><span class="pagenum">p. +317</span><i>The Cuckoo</i>. <i>Y Gôg</i>.</h3> +<p>The cuckoo is a sacred bird. It is safe from the +gamekeeper’s gun. Its advent is welcomed with pleasure. +“Have you heard the cuckoo?” is a question put by the fortunate +person who first hears its notes to every person he meets. When it is +ascertained that the cuckoo has arrived, parents give their children pence +for luck, and they themselves take care not to leave their houses with +empty pockets, for should they do so, those pockets, if the cuckoo is +heard, will be empty all the year. Those who hear the cuckoo for the +first time thrust immediately their hand in their pockets, and turn their +money, or toss a piece into the air, and all this is for luck for the +coming year ushered in by the cheering sound of the cuckoo’s +notes.</p> +<p>It is believed that the cuckoo is in our country for several days before +its welcome two notes are heard, and that the cause of its huskiness is, +that it is tired, and has not cleared its voice by sucking birds’ +eggs.</p> +<p>Generally the cuckoo is heard for the first time yearly about the same +place, and the hill tops not far from the abodes of man are its favourite +resort. Thus we have the ditty:—</p> +<blockquote> +<p>Cynta’ lle y cân y cogydd,<br /> +Yw y fawnog ar y mynydd.</p> +<p>The place where first the cuckoo sings,<br /> +Is by the peat pits on the hills.</p> +</blockquote> +<p>The cuckoo is supposed to be accompanied by the wry-neck, hence its +name, “Gwas-y-gôg,” the cuckoo’s servant. The +wryneck was thought to build the nest, and hatch and feed the young of the +cuckoo.</p> +<p>Many superstitions cluster round the cuckoo; thus, should a person be in +doubt as to the way to take, when going from home, to secure success in +life, he, or she, waits <!-- page 318--><a name="page318"></a><span +class="pagenum">p. 318</span>for the cuckoo’s return, and then should +the bird be heard for the first time, singing towards the east, as it +flies, that is the direction to take, or any other direction as the case +may be; and it is, or was, even thought that the flight of the cuckoo, +singing as it flies before a person, for the first time in the year, +indicated a change of abode for that person, and the new home lay in the +direction in which the cuckoo flew.</p> +<p>Should the cuckoo make its appearance before the leaves appear on the +hawthorn bush, it is a sign of a dry, barren year.</p> +<blockquote> +<p>Os cân y gôg ar ddrain-llwyn llwm,<br /> +Gwerth dy geffyl a phryn dy bwn.</p> +<p>If the cuckoo sings on a hawthorn bare,<br /> +Sell thy horse, and thy pack prepare.</p> +</blockquote> +<p>The Welsh words I heard at Llanuwchllyn, a good many years ago, just as +the cuckoo’s voice was heard for the first time in those parts, and +there were then no leaves out on the hedgerows. I do not recollect +whether the prophecy became true, but it was an aged Welshman that made use +of the words. Another version of the same is heard in Llanwddyn +parish:—</p> +<blockquote> +<p>Os cân y gôg ar bincyn llwm,<br /> +Gwerth dy geffyl a phryn dy bwn.</p> +<p>If the cuckoo sings on a sprig that’s bare,<br /> +Sell thy horse, and thy pack prepare.</p> +</blockquote> +<p>The latter ditty suits a hilly country, and the former applies to the +low lands where there are hedgerows.</p> +<p>The early singing of the cuckoo implies a plentiful crop of hay, and +this belief is embodied in the following ditty:—</p> +<blockquote> +<p>Mis cyn Clamme cân y côge,<br /> +Mis cyn Awst y cana’ inne.</p> +</blockquote> +<p><!-- page 319--><a name="page319"></a><span class="pagenum">p. +319</span>That is:—</p> +<blockquote> +<p>If the cuckoo sings a month before May-day,<br /> +I will sing a month before August.</p> +</blockquote> +<p><i>Calan Mai</i>, May-day, abbreviated to <i>Clamme</i>, according to +the Old Style, corresponds with our 12th of May, and the above saying +means, that there would be such an abundant hay harvest if the cuckoo sang +a month before May-day, that the farmer would himself sing for joy on the +12th of July. It was the custom in the uplands of Wales to begin the +hay harvest on the 1st of July.</p> +<p>The above I heard in Montgomeryshire, and also the following:—</p> +<blockquote> +<p>Mis cyn Clamme cân y côge,<br /> +Mis cyn hynny tyf mriallu.</p> +</blockquote> +<p>That is:—</p> +<blockquote> +<p>If the cuckoo sings a month before May-day,</p> +</blockquote> +<p>Primroses will grow a month before that time.</p> +<p>I do not know what this means, unless it implies that early primroses +foretell an early summer.</p> +<p>But, speaking of the song of the cuckoo, we have the following +lines:—</p> +<blockquote> +<p>Amser i ganu ydi Ebrill a Mai,<br /> +A hanner Mehefin, chwi wyddoch bob rhai.</p> +</blockquote> +<p>This corresponds somewhat with the English:—</p> +<blockquote> +<p>The cuckoo sings in April,<br /> +The cuckoo sings in May,<br /> +The cuckoo sings to the middle of June,<br /> +And then she flies away.</p> +</blockquote> +<p>In Mochdre parish, Montgomeryshire, I was told the following:—</p> +<blockquote> +<p>In May she sings all day,<br /> +In June she’s out of tune.</p> +</blockquote> +<p><!-- page 320--><a name="page320"></a><span class="pagenum">p. +320</span>The following Welsh lines show that the cuckoo will not sing when +the hay harvest begins:—</p> +<blockquote> +<p>Pan welith hi gocyn,<br /> +Ni chanith hi gwcw.</p> +<p>When she sees a heap,<br /> +Silence she will keep.</p> +</blockquote> +<p>In certain parts of Wales, such as Montgomeryshire, bordering on +Shropshire, it is thought that the cuckoo never sings after +Midsummer-day. This faith finds corroborative support in the +following lines:—</p> +<blockquote> +<p>The cuckoo sings in April,<br /> +The cuckoo sings in May,<br /> +The cuckoo sings in Midsummer,<br /> +But never on that day.</p> +</blockquote> +<p>In Flintshire, in Hawarden parish, it is believed that she mates in +June, as shown by these words:—</p> +<blockquote> +<p>The cuckoo comes in April,<br /> +The cuckoo sings in May,<br /> +The cuckoo mates in June,<br /> +And in July she flies away.</p> +</blockquote> +<p>In Montgomeryshire I have often heard these lines:—</p> +<blockquote> +<p>The cuckoo is a fine bird,<br /> +She sings as she flies,<br /> +She brings us good tidings,<br /> +And never tells us lies;<br /> +She sucks young birds’ eggs,<br /> +To make her voice clear,<br /> +And the more she sings “Cuckoo,”<br /> +The summer is quite near.</p> +</blockquote> +<p>The last two lines are varied thus:—</p> +<blockquote> +<p>And then she sings, “Cuckoo”<br /> +Three months in every year.</p> +</blockquote> +<p>Or:—</p> +<blockquote> +<p>And when she sings “Cuckoo”<br /> +The summer is near.</p> +</blockquote> +<p><!-- page 321--><a name="page321"></a><span class="pagenum">p. +321</span>The cuckoo was credited with sucking birds’ eggs, to make +room for her own, as well as to acquire a clear voice. Perhaps the +rustic belief is at fault here. The writer has seen a cuckoo rise +from the ground with an egg in her mouth, but he has seen it stated that +the cuckoo always lays her eggs on the ground, and carries them in her +mouth until she discovers a nest wherein to deposit them, and when she has +done this her mother’s care is over.</p> +<h3>A White Cock.</h3> +<p>A white cock was looked upon as an unlucky bird, thus:—</p> +<blockquote> +<p>Na chadw byth yn nghylch dy dŷ,<br /> +Na cheiliog gwyn, na chath ddu.</p> +<p>Never keep about thy house,<br /> +A white cock, nor black cat.</p> +</blockquote> +<h3>Crane.</h3> +<p>The crane is often mistaken for the heron. When the crane flies +against the stream, she asks for rain, when with the stream she asks for +fair weather.</p> +<p>This bird is said to be thin when the moon wanes, and fat at the waxing +of the moon.</p> +<h3>Ducks.</h3> +<p>When ducks sportively chase each other through the water, and flap their +wings and dive about, in evident enjoyment of their pastime, it is a sign +that rain is not far off.</p> +<h3>Eagle.</h3> +<p>Persons who had eaten eagle’s flesh had power to cure erysipelas, +and this virtue was said by some to be transmitted to their descendants for +ever, whilst others affirmed it only lasted for nine generations. See +page 263, where this subject is fully treated.</p> +<h3><!-- page 322--><a name="page322"></a><span class="pagenum">p. +322</span><i>The Goat Sucker</i>.</h3> +<p>A curious notion prevailed respecting this bird, arrived at, presumably, +in consequence of its peculiar name—the <i>goat +sucker</i>—viz., that it lives on the milk of the goat, which it +obtains by sucking the teats of that animal.</p> +<h3>Putting Hens to Sit.</h3> +<p>Placing the eggs in the nest for hens, geese, and ducks to sit on was +considered an important undertaking. This was always done by the +lucky member of the family. It was usual to put fowl to sit so as to +get the chick out of the egg at the waxing, and not at the waning, of the +moon. It was thought that the young birds were strong or weak +according to the age of the moon when they were hatched.</p> +<p>March chickens were always considered the best. A game bird +hatched in March was thought to be stronger and more plucky than those that +broke their shells in any other month, and, further, to obtain all +extraneous advantages, that bird which was hatched at full moon began life +with very good prospects.</p> +<p>A singular custom prevailed at Llansantffraid, Montgomeryshire, when +putting hens, and other fowl, to sit. I obtained the information from +the late Vicar, the Rev. R. H. M. Hughes, M.A., an observant gentleman, who +took a lively interest in all matters connected with his parish. I +was staying with him, and he made the remark that in his parish it was +considered lucky to place the hen, when she first began to sit, with her +head towards the church. This the cottagers in the village could +easily do, for the parish church was in their midst. I do not know +whether this kind of proceeding prevailed in other places.</p> +<p>The number of eggs placed under a hen varied with her size, but one +general rule was followed, viz., an odd number of <!-- page 323--><a +name="page323"></a><span class="pagenum">p. 323</span>eggs was always +placed under her; eleven or thirteen was the usual number, but never ten or +twelve.</p> +<h3>The Heron.</h3> +<p>The heron as it flies slowly towards the source of a river is said to be +going up the river to bring the water down, in other words, this flight is +a sign of coming rain. The same thing is said of the crane.</p> +<h3>Fable of why the Heron frequents the banks of rivers and +lakes.</h3> +<p>It is from thirty to forty years ago that I heard the fable I am about +to relate, and the circumstances under which I heard it are briefly as +follows. I was walking towards Bangor from Llanllechid, when I saw a +farmer at work hedging. I stopped to chat with him, and a bramble +which had fastened itself on his trousers gave him a little trouble to get +it away, and the man in a pet said, “Have I not paid thee thy +tithe?” “Why do you say those words, Enoch?” said +I, and he said, “Have you not heard the story?” I +confessed my ignorance, and after many preliminary remarks, the farmer +related the following fable:—</p> +<p>The heron, the cat, and the bramble bought the tithe of a certain +parish. The heron bought the hay, mowed it, harvested it, and cocked +it, and intended carrying it the following day, but in the night a storm +came on, and carried the hay away, and ever since then the heron frequents +the banks of the rivers and lakes, looking for her hay that was carried +away, and saying “Pay me my tithe.”</p> +<p>The cat bought the oats, cut them, and even threshed them, and left them +in the barn, intending the following day to take them to the market for +sale. But when she went into the barn, early the next morning, she +found the floor covered with rats and mice, which had devoured the oats, +and the cat flew at them and fought with them, and <!-- page 324--><a +name="page324"></a><span class="pagenum">p. 324</span>drove them from the +barn, and this is why she is at enmity with rats and mice even to our +day.</p> +<p>The bramble bought the wheat, and was more fortunate than the heron and +cat, for the wheat was bagged, and taken to the market and sold, but sold +on trust, and the bramble never got the money, and this is why it takes +hold of everyone and says “Pay me my tithe,” for it forgot to +whom the wheat had been sold.</p> +<h3>The Jackdaw.</h3> +<p>This bird is considered sacred, because it frequents church steeples and +builds its nest there, and it is said to be an innocent bird, though given +to carrying off things and hiding them in out-of-the-way places. When +ignorance of a fault is pleaded, it is a common saying—“I have +no more knowledge of the fact than the Devil has of the jackdaw” (see +<i>Bye-Gones</i>, Vol. I., 86). The Devil evidently will have nothing +to do with this bird, because it makes its home in the church steeple, and +he hates the church and everything belonging to it.</p> +<h3>The Magpie.</h3> +<p>The magpie was considered a bird of ill-omen. No one liked to see +a magpie when starting on a journey, but in certain parts of +Montgomeryshire, such as the parish of Llanwnog, <i>if the magpie flew from +left to right it foretold good luck</i>; in other parts, such as +Llansantffraid, if seen at all, it was considered a sign of bad luck.</p> +<p>However, fortunately, a person could make void this bad luck, for he had +only to spit on the ground, and make a cross with his finger, or stick, +through the spittle, and boldly say—</p> +<blockquote> +<p>“Satan, I defy thee,”</p> +</blockquote> +<p>and the curse, or bad luck, indicated by the appearance of the magpie, +could not then come.</p> +<p><!-- page 325--><a name="page325"></a><span class="pagenum">p. +325</span>The number of magpies seen implied different events. It was +a common saying:—</p> +<blockquote> +<p>One’s grief, two’s mirth,<br /> +Three’s a marriage, four’s a birth;</p> +</blockquote> +<p>and another rendering of the above heard in Montgomeryshire +was:—</p> +<blockquote> +<p>One for bad luck,<br /> +Two for good luck,<br /> +Three for a wedding,<br /> +Four for a burying.</p> +</blockquote> +<p>Another ditty is as follows:—</p> +<blockquote> +<p>One’s joy, two’s greet (crying),<br /> +Three’s a wedding, four’s a sheet (death).</p> +</blockquote> +<p>As stated above, one is grief, or bad luck, if it flies from right to +left, but if from left to right it implied success or joy. So these +various readings can only be reconciled by a little verbal explanation, but +“four’s a birth” cannot be made to be an equivalent to +“four’s a sheet,” a winding sheet, or a burying, by any +amount of ingenuity.</p> +<p>Should a magpie be seen stationary on a tree, it was believed that the +direction in which it took its flight foretold either success or disaster +to the person who observed it. If it flew to the left, bad luck was +to follow; if to the right, good luck; if straight, the journey could be +undertaken, provided the bird did not turn to the left whilst in sight, but +disappeared in that direction.</p> +<p>I heard the following tale in Denbighshire:—In days of old, a +company of men were stealthily making their way across the country to come +upon the enemy unawares. All at once they espied a magpie on a tree, +and by common consent they halted to see which way it would take its +flight, and thus foretell the fortune which would attend their +journey. One of the party, evidently an unbeliever in his +comrades’ superstition, noiselessly approached the <!-- page 326--><a +name="page326"></a><span class="pagenum">p. 326</span>bird, and shot it +dead, to the great horror of his companions. The leader of the party, +in great anger, addressed the luckless archer—“You have shot +the bird of fate, and you shall be shot.” The dauntless man +said, “I shot the magpie, it is true, but if it could foretell our +fate, why could it not foresee its own?” The archer’s +reasoning was good, but I do not know whether people were convinced by +logic in those distant times, any more than they are in ours.</p> +<p>I will relate one other tale of the magpie, which I heard upwards of +twenty years ago in the parish of Llanwnog, Montgomeryshire.</p> +<p>I was speaking to a farmer’s wife—whose name it is not +necessary to give, as it has nothing to do with the tale—when a +magpie flew across our view. “Ah!” she ejaculated, +“you naughty old thing, what do you want here?” “I +see,” said I, “you think she brings bad luck with +her.” “Oh, yes,” was the response, “I know +she does.” “What makes you so positive,” said I, +“that she brings bad luck with her?” My question elicited +the following story. My friend commenced:—“You know the +brook at the bottom of the hill. Well, my mother met with very bad +luck there, a good many years ago, and it was in this way—she was +going to Newtown fair, on our old horse, and she had a basket of eggs with +her. But, just as she was going to leave the ‘fould,’ a +magpie flew before her. We begged of her not to go that +day—that bad luck would attend her. She would not listen to us, +but started off. However, she never got further than the brook, at +the bottom of the hill, for, when she got there, the old mare made straight +for the brook, and jerked the bridle out of mother’s hand, and down +went the mare’s head to drink, and off went the basket, and poor +mother too. All the eggs were broken, but I’m glad to say +mother was not much the worse for her fall. But <!-- page 327--><a +name="page327"></a><span class="pagenum">p. 327</span>ever since then I +know it is unlucky to see a magpie. But sir,” she added, +“there is no bad luck for us to-day, for <i>the magpie flew from left +to right</i>.”</p> +<p>The magpie was thought to be a great thief, and it was popularly +supposed that if its tongue were split into two with silver it could talk +like a man.</p> +<p>The cry of the magpie is a sign of rain. To man its dreaded notes +indicated disaster, thus:—</p> +<blockquote> +<p>Clyw grechwen nerth pen, iaith pi—yn addaw<br /> +Newyddion drwg i mi.</p> +<p>List! the magpie’s hoarse and bitter cry<br /> +Shows that misfortune’s sigh is nigh.</p> +</blockquote> +<p>If this bird builds her nest at the top of a tree the summer will be +dry; if on the lower branches, the summer will be wet.</p> +<h3>The Owl.</h3> +<p>The hooting of an owl about a house was considered a sign of ill luck, +if not of death. This superstition has found a place in rhyme, +thus:—</p> +<blockquote> +<p>Os y ddylluan ddaw i’r fro,<br /> + Lle byddo rhywun afiach<br /> +Dod yno i ddweyd y mae’n ddinâd,<br /> + Na chaiff adferiad mwyach.<br /> +If an owl comes to those parts,<br /> + Where some one sick is lying,<br /> +She comes to say without a doubt,<br /> + That that sick one is dying.</p> +</blockquote> +<h3>Peacock.</h3> +<p>The peacock’s shrill note is a sign of rain. Its call is +supposed to resemble the word <i>gwlaw</i>, the Welsh for rain.</p> +<h3>Pigeon.</h3> +<p>If the sick asks for a pigeon pie, or the flesh of a pigeon, it is a +sign that his death is near.</p> +<p>If the feathers of a pigeon be in a bed, the sick cannot die on it.</p> +<h3><!-- page 328--><a name="page328"></a><span class="pagenum">p. +328</span><i>The Raven</i>.</h3> +<p>The raven has ever enjoyed a notoriously bad name as a bird of +ill-omen.</p> +<p>He was one of those birds which the Jews were to have in abomination +(Lev., xi., 5-13).</p> +<p>But other nations besides the Jews dreaded the raven.</p> +<blockquote> +<p>The raven himself is hoarse<br /> +That croaks the fatal entrance of<br /> +Duncan under thy battlements.</p> +</blockquote> +<p> <i>Macbeth</i>, Act i., s. 5.</p> +<p>Thus wrote Shakespeare, giving utterance to a superstition then +common. From these words it would seem that the raven was considered +a sign of evil augury to a person whose house was about to be entered by a +visitor, for his croaking forebode treachery. But the raven’s +croaking was thought to foretell misfortune to a person about to enter +another’s house. If he heard the croaking he had better turn +back, for an evil fate awaited him.</p> +<p>In Denmark the appearance of a raven in a village is considered an +indication that the parish priest is to die, or that the church is to be +burnt down that year. (<i>Notes and Queries</i>, vol. ii., second +series, p. 325.) The Danes of old prognosticated from the appearance +of the raven on their banners the result of a battle. If the banner +flapped, and exhibited the raven as alive, it augured success; if, however, +it moved not, defeat awaited them.</p> +<p>In Welsh there is a pretty saying:—</p> +<blockquote> +<p>Duw a ddarpar i’r frân.</p> +<p>God provides for the raven.</p> +</blockquote> +<p>But this, after all, is only another rendering of the lovely +words:—</p> +<blockquote> +<p>Your heavenly Father feedeth them.</p> +</blockquote> +<p>Such words imply that the raven is a favoured bird. (See p. +304).</p> +<h3><!-- page 329--><a name="page329"></a><span class="pagenum">p. +329</span><i>Robin Redbreast</i>.</h3> +<p>Ill luck is thought to follow the killer of dear Robin Redbreast, the +children’s winter friend. No one ever shoots Robin, nor do +children rob its nest, nor throw stones at it. Bad luck to anyone who +does so. The little bird with its wee body endeavoured to staunch the +blood flowing from the Saviour’s side, and it has ever since retained +on its breast the stain of His sacred blood, and it consequently enjoys a +sacred life. It is safe from harm wherever English is spoken.</p> +<p>There is another legend, which is said to be extant in Carmarthenshire, +accounting for the Robin’s <i>red breast</i>. It is given in +<i>Bye-Gones</i>, vol. i., p. 173, from Mr. Hardwick’s +<i>Traditions</i>, <i>Superstitions</i>, <i>Folk-lore</i>, +<i>etc</i>.:—“Far, far away, is a land of woe, darkness, +spirits of evil, and fire. Day by day does the little bird bear in +its bill a drop of water to quench the flame. So near to the burning +stream does he fly that his dear little feathers are scorched; and hence is +he named Bronchuddyn (qu. Bronrhuddyn), i.e., breast-burned, or +breast-scorched. To serve little children, the robin dares approach +the infernal pit. No good child will hurt the devoted benefactor of +man. The robin returns from the land of fire, and therefore he feels +the cold of winter far more than the other birds. He shivers in +brumal blasts, and hungry he chirps before your door. Oh, my child, +then, in pity throw a few crumbs to poor red-breast.”</p> +<h3>The Sea Gull.</h3> +<p>It is believed that when sea gulls leave the sea for the mountains it is +a sign of stormy weather.</p> +<p>A few years ago I was walking from Corwen to Gwyddelwern, and I overtook +an aged man, and we entered into conversation. Noticing the sea gulls +hovering about, I said, there is going to be a storm. The answer of +my old <!-- page 330--><a name="page330"></a><span class="pagenum">p. +330</span>companion was, yes, for the sea gull says before starting from +the sea shore:—</p> +<blockquote> +<p>Drychin, drychin,<br /> +Awn i’r eithin;</p> +</blockquote> +<p>and then when the storm is over, they say one to the other, before they +take their flight back again to the sea:—</p> +<blockquote> +<p>Hindda, hindda,<br /> +Awn i’r morfa.</p> +</blockquote> +<p>which first couplet may be translated:—</p> +<blockquote> +<p>Foul weather, foul weather,<br /> +Let’s go to the heather;</p> +</blockquote> +<p>and then the two last lines may be rendered:—</p> +<blockquote> +<p>The storm is no more,<br /> +Let’s go to the shore.</p> +</blockquote> +<p>This was the only occasion when I heard the above stanza, and I have +spoken to many aged Welshmen, and they had not heard the words, but every +one to whom I spoke believed that the sea gulls seen at a distance from the +sea was a sign of foul weather.</p> +<h3>The Swallow.</h3> +<p>The joy with which the first swallow is welcomed is almost if not quite +equal to the welcome given to the cuckoo. “One swallow does not +make a summer” is an old saw.</p> +<p>There is a superstition connected with the swallow that is common in +Wales, which is, that if it forsakes its old nest on a house, it is a sign +of ill luck to that house. But swallows rarely forsake their old +nests, and shortly after their arrival they are busily engaged in repairing +the breaches, which the storms of winter or mischievous children have made +in their abodes; and their pleasant twitterings are a pleasure to the +occupants of the house along which they build their nests, for the visit is +a sign of luck.</p> +<p><!-- page 331--><a name="page331"></a><span class="pagenum">p. +331</span>The flight of the swallow is a good weather sign. When the +swallow flies high in the air, it is a sign of fair weather; when, on the +other hand, it skims the earth, it is a sign of rain.</p> +<p>It was a great misfortune to break a swallow’s nest, +for—</p> +<blockquote> +<p>Y neb a doro nyth y wenol,<br /> +Ni wel fwyniant yn dragwyddol.</p> +<p>Whoever breaks a swallow’s nest,<br /> +Shall forfeit everlasting rest.</p> +</blockquote> +<h3>The Swan.</h3> +<p>The eggs of the swan are hatched by thunder and lightning. This +bird sings its own death song.</p> +<h3>The Swift.</h3> +<p>This bird’s motions are looked upon as weather signs. Its +feeding regions are high up in the air when the weather is settled for +fair, and low down when rain is approaching.</p> +<p>Its screaming is supposed to indicate a change of weather from fair to +rain.</p> +<h3>Tit Major>, or Sawyer.</h3> +<p>The Rev. E. V. Owen, Vicar of Llwydiarth, Montgomeryshire, told me that +the Tit’s notes are a sign of rain, at least, that it is so +considered in his parish. The people call the bird +“Sawyer,” and they say its notes resemble in sound the filing +of a saw. A man once said to my friend:—“I dunna like to +hear that old sawyer whetting his saw.” “Why not,” +said Mr. Owen. “‘Cause it’ll rain afore +morning,” was the answer. This bird, if heard in February, when +the snow or frost is on the ground, indicates a breaking up of the +weather. Its sharp notes rapidly repeated several times in succession +are welcome sounds in hard weather, for they show that spring is +coming.</p> +<h3>The Wren.</h3> +<p>The Wren’s life is sacred, excepting at one time of the year, for +should anyone take this wee birdie’s life away, upon <!-- page +332--><a name="page332"></a><span class="pagenum">p. 332</span>him some +mishap will fall. The wren is classed with the Robin:—</p> +<blockquote> +<p>The robin and the wren<br /> +Are God’s cock and hen.</p> +</blockquote> +<p>The cruel sport of hunting the wren on St. Stephen’s Day, which +the writer has a dim recollection of having in his boyhood joined in, was +the one time in the year when the wren’s life was in jeopardy.</p> +<p>The Rev. Silvan Evans, in a letter to the <i>Academy</i>, which has been +reproduced in <i>Bye-Gones</i>, vol. vii., p. 206, alludes to this sport in +these words:—</p> +<p>“Something similar to the ‘hunting of the wren’ was +not unknown to the Principality as late as about a century ago, or +later. In the Christmas holidays it was the custom of a certain +number of young men, not necessarily boys, to visit the abodes of such +couples as had been married within the year. The order of the +night—for it was strictly a nightly performance—was to this +effect. Having caught a wren, they placed it on a miniature bier made +for the occasion, and carried it in procession towards the house which they +intended to visit. Having arrived they serenaded the master and +mistress of the house under their bedroom window with the following +doggerel:—</p> +<blockquote> +<p>Dyma’r dryw,<br /> +Os yw e’n fyw,<br /> +Neu dderyn tô<br /> +I gael ei rostio.</p> +</blockquote> +<p>That is:—</p> +<blockquote> +<p>Here is the wren,<br /> +If he is alive,<br /> +Or a sparrow<br /> +To be roasted.</p> +</blockquote> +<p>If they could not catch a wren for the occasion, it was lawful to +substitute a sparrow (ad eryn tô). The husband, if agreeable, +would then open the door, admit the party, and <!-- page 333--><a +name="page333"></a><span class="pagenum">p. 333</span>regale them with +plenty of Christmas ale, the obtaining of which being the principal object +of the whole performance.”</p> +<p>The second line in the verse, “<i>Os yw e’n fyw</i>,” +intimates that possibly the wren is dead—“If he is +alive.” This would generally be the case, as it was next to +impossible to secure the little thing until it had been thoroughly +exhausted, and then the act of pouncing upon it would itself put an end to +its existence.</p> +<p>Perhaps the English doggerel was intended to put an end to this cruel +sport, by intimating that the wee bird belonged to God, was one of His +creatures, and that therefore it should not be abused.</p> +<p>There is a Welsh couplet still in use:—</p> +<blockquote> +<p>Pwy bynnag doro nyth y dryw,<br /> +Ni chaiff ef weled wyneb Duw.</p> +<p>Whoever breaks a wren’s nest,<br /> +Shall never see God’s face.</p> +</blockquote> +<p>This saying protects the snug little home of the wren. Much the +same thing is said of the Robin’s nest, but I think this was put, +“Whoever robs a robin’s nest shall go to hell.”</p> +<p>Another Welsh couplet was:—</p> +<blockquote> +<p>Y neb a doro nyth y dryw,<br /> +Ni chaiff iechyd yn ei fyw.</p> +<p>Whoever breaks the wren’s nest,<br /> +Shall never enjoy good health.</p> +</blockquote> +<p>Although the robin and the wren were favourites of heaven, still it was +supposed that they were under some kind of curse, for it was believed that +the robin could not fly through a hedge, it must always fly over, whilst on +the other hand, the wren could not fly over a hedge, but it was obliged to +make its way through it. (See Robin, p. 329).</p> +<h3>The Wood Pigeon.</h3> +<p>The thrice repeated notes of five sounds, with an abrupt note at the +end, of which the cooing of the wood pigeon <!-- page 334--><a +name="page334"></a><span class="pagenum">p. 334</span>consists, have been +construed into words, and these words differ in different places, according +to the state of the country, and the prevailing sentiments of the +people. Of course, the language of the wood pigeon is always the +language of the people amongst whom he lives. He always speaks Welsh +in Wales, and English in England, but in these days this bird is so far +Anglicised that it blurts out English all along the borders of Wales.</p> +<p>In the cold spring days, when food is scarce and the wood pigeon cold, +it forms good resolutions, and says:—</p> +<blockquote> +<p>Yn yr haf<br /> +Tŷ a wnaf;<br /> +Gwnaf.</p> +<p>In the summer<br /> +I’ll make a house;<br /> +I will.</p> +</blockquote> +<p>However, when the summer has come with flower, and warmth, the wood +pigeon ridicules its former resolution and changes its song, for in June it +forgets January, and now it asks:—</p> +<blockquote> +<p>Yn yr ha’<br /> +Tŷ pwy wna’?<br /> +Pwy?</p> +<p>In the summer<br /> +Who’ll make a house?<br /> +Who?</p> +</blockquote> +<p>For then a house is quite unnecessary, and the trouble to erect one +great. The above ditty was told me by the Rev. John Williams, Rector +of Newtown, a native of Flintshire.</p> +<p>In the English counties bordering upon Wales, such as Herefordshire, the +wood pigeon encouraged Welshmen to drive off Englishmen’s cattle to +their homes, by saying:—</p> +<blockquote> +<p>Take two cows, Taffy,<br /> +Take two cows, Taffy,<br /> +Take two.</p> +</blockquote> +<p><!-- page 335--><a name="page335"></a><span class="pagenum">p. +335</span>and ever since those days the same song is used; but another +version is:—</p> +<blockquote> +<p>Take two cows Davy,<br /> +Take two cows Davy,<br /> +Two.</p> +</blockquote> +<p>The late Rev. R. Williams, Rector of Llanfyllin, supplied me with the +above, and he stated that he obtained it from Herefordshire.</p> +<p>In the uplands of Denbighshire the poor wood pigeon has a hard time of +it in the winter, and, to make provision for the cold winter days, he, when +he sees the farmer sowing spring seeds, says:—</p> +<blockquote> +<p>Dyn du, dyn da,<br /> +Hau pys, hau ffa,<br /> +Hau ffacbys i ni<br /> +Fwyta.</p> +</blockquote> +<p>which rendered into English is:—</p> +<blockquote> +<p>Black man, good man,<br /> +Sow peas, sow beans,<br /> +Sow vetches for us<br /> +To eat.</p> +</blockquote> +<p>Mr. Hugh Jones, Pentre Llyn Cymmer, a farmer in Llanfihangel Glyn Myfyr, +a descendant of the bard Robert Davies, Nantglyn, supplied me with the +preceding ditty.</p> +<h3>The Magpie teaching a Wood Pigeon how to make a nest.</h3> +<p>The wood pigeon makes an untidy nest, consisting of a few bits of twigs +placed one on the other without much care. There is a fable in the +Iolo MSS., p. 159, in Welsh, and the translation appears on page 567 in +English, as follows:—</p> +<p> The magpie, observing the slight knowledge of nest building possessed +by the wood pigeon, kindly undertook the work of giving his friend a lesson +in the art, and as the lesson proceeded, the wood pigeon, bowing, cooed +out:—</p> +<blockquote> +<p><i>Mi wn</i>! <i>Mi wn</i>! <i>Mi wn</i>!</p> +<p>I know! I know! I know!</p> +</blockquote> +<p><!-- page 336--><a name="page336"></a><span class="pagenum">p. +336</span>The instructor was at first pleased with his apt pupil, and +proceeded with his lesson, but before another word could be uttered, the +bird swelling with pride at its own importance and knowledge, said +again:—</p> +<blockquote> +<p>I know! I know! I know!</p> +</blockquote> +<p>The magpie was annoyed at this ignorant assurance, and with bitter +sarcasm said: “Since you know, do it then,” and this is why the +wood pigeon’s nest is so untidy in our days. In its own mind it +knew all about nest building, and was above receiving instruction, and +hence its present clumsy way of building its nest. This fable gave +rise to a proverb, “As the wood pigeon said to the magpie: ‘I +know.’”</p> +<p>It is believed that when wood pigeons are seen in large flocks it is a +sign of foul weather.</p> +<h3>Woodpecker.</h3> +<p>The woodpecker’s screech was a sign of rain. This bird is +called by two names in Welsh which imply that it foretold storms; as, +<i>Ysgrech y coed</i>, the wood screech, and <i>Caseg y drycin</i>, the +storm mare.</p> +<p>These names have found a place in Welsh couplets:—</p> +<blockquote> +<p>“Ysgrech y coed!<br /> +Mae’r gwlaw yn dod.”</p> +<p>The Woodpecker’s cry!<br /> +The rain is nigh.</p> +</blockquote> +<p><i>Bardd Nantglyn</i>, Robert Davies, Nantglyn, has an englyn to the +woodpecker:—</p> +<blockquote> +<p>“I Gaseg y Drycin.”</p> +<p>“Och! rhag Caseg, grêg rwygiant,—y drycin,<br /> +Draw accw yn y ceunant,<br /> +Ar fol pren, uwch pen pant,<br /> +Cyn ’storm yn canu ’sturmant.”</p> +<p>Barddoniaeth R. Davies, p. 61.</p> +</blockquote> +<p><!-- page 337--><a name="page337"></a><span class="pagenum">p. +337</span>My friend Mr. Richard Williams, Celynog, Newtown, translates this +stanza as follows:—</p> +<blockquote> +<p>Ah! ’tis the hoarse note of the Woodpecker,<br /> +In yonder ravine,<br /> +On the round trunk of a tree, above the hollow,<br /> +Sounding his horn before the coming storm.</p> +<p><i>Yellow Hammer</i>. (<i>Penmelyn yr Eithin</i>).</p> +</blockquote> +<p>There is a strange belief in Wales that this bird sacrifices her young +to feed snakes.</p> +<h3>Ass.</h3> +<p>The stripe over the shoulders of the ass is said to have been made by +our Lord when He rode into Jerusalem on an ass, and ever since the mark +remains.</p> +<p>It was thought that the milk of an ass could cure the +“decay,” or consumption. This faith was common fifty +years ago in Llanidloes, Montgomeryshire. I do not know whether it is +so now. People then believed that ass’s milk was more +nutritious than other kind of food for persons whose constitutions were +weak.</p> +<h3>The Bee.</h3> +<p>The little busy bee has been from times of old an object of admiration +and superstition. It is thought that they are sufficiently sensitive +to feel a slight, and sufficiently vindictive to resent one, and as they +are too valuable to be carelessly provoked to anger, they are variously +propitiated by the cottager when their wrath is supposed to have been +roused. It is even thought that they take an interest in human +affairs; and it is, therefore, considered expedient to give them formal +notice of certain occurrences.</p> +<h3>Buying a Hive of Bees.</h3> +<p>In the central parts of Denbighshire people suppose that a hive of bees, +if bought, will not thrive, but that a present of a hive leads to its +well-doing.</p> +<p><!-- page 338--><a name="page338"></a><span class="pagenum">p. +338</span>A cottager in Efenechtyd informed the writer that a friend gave +her the hive she had, and that consequently she had had luck with it; but, +she added, “had I bought it, I could not have expected anything from +it, for bought hives do badly.” This was in the centre of +Denbighshire.</p> +<h3>Time of Bee Swarming.</h3> +<p>The month in which bees swarm is considered of the greatest importance, +and undoubtedly it is so, for the sooner they swarm, the longer their +summer, and therefore the greater the quantity of honey which they will +accumulate. A late swarm cannot gather honey from every opening +flower, because the flower season will have partly passed away before they +leave their old home.</p> +<p>This faith has found expression in the following lines:—</p> +<blockquote> +<p>A swarm of bees in May<br /> +Is worth a load of hay;<br /> +A swarm of bees in June<br /> +Is worth a silver spoon;<br /> +A swarm of bees in July<br /> +Is not worth a fly.</p> +</blockquote> +<p>These words are often uttered by cottagers when a swarm takes place in +the respective months named in the lines. It is really very seldom +that a swarm takes place in our days in May, and many a swarm takes place +in July which is of more value than a fly, But however, be this as it may, +the rhyme expresses the belief of many people.</p> +<h3>The Day of Swarming.</h3> +<p>Sunday is the favourite day for bee swarming. Country people say, +when looking at their bees clustering outside the hive, and dangling like a +rope from it, “Oh, they won’t swarm until next Sunday,” +and it is true that they are often right in their calculations, for bees +seem to prefer the peaceful Day of Rest to all other days for their +flight. The <!-- page 339--><a name="page339"></a><span +class="pagenum">p. 339</span>kettle and pan beating are often heard of a +Sunday in those parts of the country where bees are reared. It is +possible that the quietness of the day, and the cessation of every-day +noise, is appreciated by the little creatures, and that this prevailing +stillness entices them to take then their flight from their old home to +seek a new one.</p> +<h3>Luck comes with a Strange Swarm.</h3> +<p>It is considered very lucky indeed to find that a strange swarm of bees +has arrived in the garden, or tree, belonging to a cottager. The +advent of the bees is joyfully welcomed, and the conversation of the +neighbours on such an occasion intimates that they think that good fortune +has come with them to the person whom they have condescended to honour with +their presence.</p> +<p>Occasionally, if bees settle down on property of doubtful ownership, a +good deal of wrangling and bad feeling arises between the rival claimants +for their possession.</p> +<h3>It is considered unlucky for Bees to fly away from their +owner.</h3> +<p>As the coming of a strange swarm of bees is indicative of good luck to +the person to whom they come, so the decamping of a swarm shows that +misfortune is about to visit the person whom they leave.</p> +<h3>Bees in a Roof.</h3> +<p>It was thought lucky when bees made their home in the roof, or indeed in +any part of a house, and this they could easily do when houses were +thatched with straw. Many a swarm of bees found shelter in the roofs +of ancient churches, but in our days bees are seldom found in either houses +or churches.</p> +<h3>Informing Bees of a Death in a Family.</h3> +<p>Formerly it was the custom to tell the bees of a death in the +family. The head of the house whispered the news to <!-- page +340--><a name="page340"></a><span class="pagenum">p. 340</span>the bees in +the hive. If this were neglected, it was thought that another death +would soon follow the previous one. Instead of speaking to the bees, +it was the custom, in some parts of Wales, to turn the bee-hive round +before starting the funeral. This was always done by the +representative of the family, and it also was thought to be a protection +against death.</p> +<p>Mrs. Jones, Rhydycroesau Rectory, informed me that an old man, David +Roberts of Llanyblodwel, once came to her in deep grief, after the funeral +of his grandchild, because he had forgotten to turn the bee-hive before the +funeral started for the church. He said that he was in such distress +at the loss of the child, that he had neglected to tell the bees of the +death, and, said he, some other member of the family is now sure to +go. He informed Mrs. Jones that he had turned the hive at the death +of his old woman, and that consequently no death had followed hers in his +family.</p> +<h3>Putting Bees in Mourning.</h3> +<p>This is done after a death in a family, and the bees are put into +mourning by tying a piece of black ribbon on a bit of wood, and inserting +it into the hole at the top of the hive.</p> +<h3>Stolen Bees.</h3> +<p>It was believed that stolen bees would not make honey, and that the hive +which had been stolen would die.</p> +<h3>A Swarm entering a House.</h3> +<p>Should a swarm enter a house, it was considered unlucky, and usually it +was a sign of death to someone living in that house.</p> +<p>The culture of bees was once more common than it is, and therefore they +were much observed, and consequently they figure in the folk-lore of most +nations.</p> +<h3>Cat.</h3> +<p>The cat was thought to be a capital weather glass. If she stood or +lay with her face towards the fire, it was a sign of <!-- page 341--><a +name="page341"></a><span class="pagenum">p. 341</span>frost or snow; if she +became frisky, bad weather was near. If the cat washed her face, +strangers might be expected; and if she washed her face and ears, then rain +was sure to come. A <i>black</i> cat was supposed to bring luck to a +house, thus:—</p> +<blockquote> +<p>Cath ddu, mi glywais dd’wedyd,<br /> +A fedr swyno hefyd,<br /> +A chadw’r teulu lle mae’n hyw<br /> +O afael pob rhyw glefyd.</p> +<p>A black cat, I’ve heard it said,<br /> +Can charm all ill away,<br /> +And keep the house wherein she dwells<br /> +From fever’s deadly sway.</p> +</blockquote> +<p>Cats born in May, or May cats, were no favourites. They were +supposed to bring snakes or adders into the house. This supposition +has found utterance:—</p> +<blockquote> +<p>Cathod mis Mai<br /> +Ddaw a nadrodd i’r tai.</p> +<p>Cats born in May<br /> +Bring snakes to the house.</p> +</blockquote> +<p>In some parts the black cat was otherwise thought of than is stated +above, for this injunction is heard:—</p> +<blockquote> +<p>Na chadw byth yn nghylch dy dŷ<br /> +Na cheiliog gwyn na chath ddu.</p> +<p>Never keep about thy house<br /> +A white cock or <i>black</i> puss.</p> +</blockquote> +<p>Cats are so tenacious of life that they are said to have nine +lives. We have already spoken of witches transforming themselves into +cats.</p> +<p>A singular superstition connected with cats is the supposition that they +indicate the place to which the dead have gone by ascending or descending +trees immediately after the death of a person.</p> +<p>The Rev. P. W. Sparling, Rector of Erbistock, informed me that one day a +parishioner met him, and told him that his brother, who had lately died, +was in hell, and that he <!-- page 342--><a name="page342"></a><span +class="pagenum">p. 342</span>wished the Rector to get him out. Mr. +Sparling asked him how he knew where his brother was, and in answer the man +said that he knew, because he had seen his brother in the form of a white +cat descend a tree immediately after his death. On further inquiry, +the man stated that since the cat came <i>down the tree</i>, it was a sign +that his brother had gone down to hell; but had the cat <i>gone up the +tree</i>, it would have shown that he had gone up to heaven.</p> +<p>I have heard it stated, but by whom I have forgotten, that if a +<i>black</i> cat leaves a house where a person dies, immediately after that +person’s death, it shows he has gone to the bad place; but if a white +cat, that he has gone to heaven.</p> +<h3>Cows.</h3> +<h4><i>Cows Kneeling on Christmas Morn.</i></h4> +<p>In the upland parishes of Wales, particularly those in Montgomeryshire, +it was said, and that not so long ago, that cows knelt at midnight on +Christmas eve, to adore the infant Saviour. This has been affirmed by +those who have witnessed the strange occurrence.</p> +<p>Cows bringing forth two calves are believed to bring luck to a farmer; +but in some parts of Wales a contrary view is taken of this matter.</p> +<p>If the new born calf is seen by the mistress of the house with its head +towards her, as she enters the cowhouse to view her new charge and +property, it is a lucky omen, but should any other part of the calf present +itself to the mistress’s view, it is a sign of bad luck.</p> +<p>Witches were thought to have great power over cows, and it was not +unusual for farmers to think that their cows, if they did not thrive, had +been bewitched.</p> +<h3>Crickets.</h3> +<p>It is lucky to have crickets in a house, and to kill one is sure to +bring bad luck after it. If they are very numerous <!-- page 343--><a +name="page343"></a><span class="pagenum">p. 343</span>in a house, it is a +sign that peace and plenty reign there. The bakehouse in which their +merry chirp is heard is the place to bake your bread, for it is a certain +sign that the bread baked there will turn out well.</p> +<p>An aged female Welsh friend in Porthywaen told me that it is a sign of +death for crickets to leave a house, and she proved her case by an apt +illustration. She named all the parties concerned in the following +tale:—“There were hundreds of crickets in . . . house; they +were ‘sniving,’ swarming, all about the house, and were often +to be seen outside the house, or at least heard, and some of them perched +on the wicket to the garden; but all at once they left the place, and very +soon afterwards the son died. The crickets, she said, knew that a +death was about to take place, and they all left that house, going no one +knew where.”</p> +<p>It was not thought right to look at the cricket, much less to hurt +it. The warm fireplace, with its misplaced or displaced stones, was +not to be repaired, lest the crickets should be disturbed, and forsake the +place, and take with them good luck. They had, therefore, many snug, +warm holes in and about the chimneys. Crickets are not so plentiful +in Wales as they once were.</p> +<h3>Hare.</h3> +<p><i>Cæsar</i>, bk. v., ch. xii., states that the Celts “do +not regard it lawful to eat the <i>hare</i>, the cock, and the goose; they, +however, breed them for amusement and pleasure.” This gives a +respectable age to the superstitions respecting these animals.</p> +<p>Mention has already been made of witches turning themselves into +hares. This superstition was common in all parts of North +Wales. The Rev. Lewis Williams, rector of Prion, near Denbigh, told +me the following tales of this belief:—A witch that troubled a farmer +in the shape of a hare, was <!-- page 344--><a name="page344"></a><span +class="pagenum">p. 344</span>shot by him. She then transformed +herself into her natural form, but ever afterwards retained the marks of +the shot in her nose.</p> +<p>Another tale which the same gentleman told me was the following:—A +farmer was troubled by a hare that greatly annoyed him, and seemed to make +sport of him. He suspected it was no hare, but a witch, so he +determined to rid himself of her repeated visits. One day, spying his +opportunity, he fired at her. She made a terrible noise, and jumped +about in a frightful manner, and then lay as if dead. The man went up +to her, but instead of a dead hare, he saw something on the ground as big +as a donkey. He dug a hole, and buried the thing, and was never +afterwards troubled by hare or witch.</p> +<p>In Llanerfyl parish there is a story of a cottager who had only one cow, +but she took to Llanfair market more butter than the biggest farmer in the +parish. She was suspected of being a witch, and was watched. At +last the watcher saw a hare with a tin-milk-can hanging from its neck, and +it was moving among the cows, milking them into her tin-can. The man +shot it, and it made for the abode of the suspected witch. When he +entered, he found her on the bed bleeding.</p> +<p>It was supposed that there was something uncanny about hares. +Rowland Williams, Parish Clerk, Efenechtyd, an aged man, related to me the +following tale, and he gave the name of the party concerned, but I took no +note of the name, and I have forgotten it:—A man on his way one +Sunday to Efenechtyd Church saw a hare on its form. He turned back +for his gun, and fired at the hare. The following Sunday he saw again +a hare on the very same spot, and it lifted its head and actually stared at +him. The man was frightened and went to church; the third Sunday he +again saw a hare <!-- page 345--><a name="page345"></a><span +class="pagenum">p. 345</span>on the very same form, and this hare also +boldly looked at him. This third appearance thoroughly convinced the +man that there was something wrong somewhere, and he afterwards avoided +that particular place.</p> +<p>The pretty legend of Melangell, called Monacella, the patroness of +hares, is well known. One day the Prince of Powis chased a hare, +which took refuge under the robe of the virgin Melangell, who was engaged +in deep devotion. The hare boldly faced the hounds, and the dogs +retired to a distance howling, and they could not be induced to seize their +prey. The Prince gave to God and Melangell a piece of land to be +henceforth a sanctuary. The legend of the hare and the saint is +represented in carved wood on the gallery in the church of Pennant. +Formerly it belonged to the screen. Hares were once called in the +parish of Pennant Melangell <i>Wyn Melangell</i>, or St. Monacella’s +lambs. Until the last century no one in the parish would kill a hare, +and it was believed that if anyone cried out when a hare was being pursued, +“God and St. Monacella be with thee,” it would escape.</p> +<h3>Haddock.</h3> +<p>The haddock has a dark spot on each side its gills, and superstition +ascribes these marks to the impression of S. Peter’s thumb and +finger, when he took the tribute money out of the mouth of a fish of the +same species in the sea of Galilee.</p> +<h3>Hedgehog.</h3> +<p>It was believed that hedgehogs sucked cows, and so firmly were the +people convinced of this fact, that this useful little animal was doomed to +death, and I have seen in many Churchwardens’ accounts entries to the +effect that they had paid sums of money for its destruction. The +amount given in most parishes was two pence. I will give a few +entries, <!-- page 346--><a name="page346"></a><span class="pagenum">p. +346</span>from many that I have by me, to show that parishes paid this sum +for dead hedgehogs.</p> +<p>In Cilcen Churchwardens’ Accounts for the year 1710 I find the +following entry:—</p> +<blockquote> +<p>To Edward Lloyd for killing a hedgehog 00. 00. 02.</p> +</blockquote> +<p>One hundred years afterwards I find in Llanasa Churchwardens’ +Accounts for 1810-1811 this entry:—</p> +<blockquote> +<p>9 hedgogs ... ... ... 1. 6.</p> +</blockquote> +<p>It was thought, should the cow’s teats be swollen of a morning, +that she had been sucked the previous night by a hedgehog.</p> +<p>Formerly dead hedgehogs could be seen in company with foxes, polecats, +and other vermin suspended from the boughs of the churchyard yew trees, to +prove that the Churchwardens paid for work actually done.</p> +<h3>Horse.</h3> +<p>A white horse figures in the superstition of school children. When +the writer was a lad in school at Llanidloes, it was believed that if a +white horse were met in the morning it was considered lucky, and should the +boy who first saw the horse spit on the ground, and stealthily make the +sign of a cross with his toe across the spittle, he was certain to find a +coin on the road, or have a piece of money given to him before the day was +over; but he was not to divulge to anyone what he had done, and for the +working of the charm it was required that he should make sure that the +horse was perfectly white, without any black hairs in any part of the +body.</p> +<p>In Welshpool a like superstition prevails. Mr. Copnall, the master +of the Boys’ National School in that town, has kindly supplied me +with the following account of this matter:—“It is lucky to meet +a white horse on the road, if, when you meet it, you spit three times over +your little finger; if you <!-- page 347--><a name="page347"></a><span +class="pagenum">p. 347</span>neglect this charm you will be unlucky. +I asked the children if it signified whether it was the little finger on +the right or left hand; some boys said the left, but the majority said it +made no difference which hand.”</p> +<p>It was said that horses could see spirits, and that they could never be +induced to proceed as long as the spirit stood before them. They +perspired and trembled whilst the spirit blocked the way, but when it had +disappeared, then the horses would go on.</p> +<h3>Lady-bird.</h3> +<p>This pretty spotted little beetle was used formerly in the neighbourhood +of Llanidloes as a prognosticator of the weather. First of all the +lady-bird was placed in the palm of the left hand, or right; I do not think +it made any difference which hand was used, and the person who held it +addressed it as follows:—</p> +<blockquote> +<p>Iâr fach goch, gwtta,<br /> +Pa un ai gwlaw, neu hindda?</p> +</blockquote> +<p>and then having said these words, the insect was thrown skywards, the +person repeating the while—</p> +<blockquote> +<p>Os mai gwlaw, cwympa lawr,<br /> +Os mai têg, hedfana;</p> +</blockquote> +<p>which in English would be—</p> +<blockquote> +<p>Lady-bird, lady-bird, tell to me<br /> +What the weather is going to be;<br /> +If fair, then fly in the air,<br /> +If foul, then fall to the ground.</p> +</blockquote> +<p>The first two lines were said with the beetle in the hand, and the last +two whilst it was thrown upwards; if it came to the ground without +attempting to fly, it indicated rain; if, however, when thrown into the air +it flew away, then fair weather was to be expected. The writer has +often resorted to this test, but whether he found it true or false he +cannot now say.</p> +<h3><!-- page 348--><a name="page348"></a><span class="pagenum">p. +348</span><i>Mice</i>.</h3> +<p>A mouse nibbling clothes was a sign of disaster, if not death, to the +owner. It was thought that the evil one occasionally took the form of +a mouse. Years ago, when Craig Wen Farm, Llawr-y-glyn, near +Llanidloes, Montgomeryshire was haunted—the rumour of which event I +well remember—the servant girl told her mistress, the tenant of the +farm, that one day she was going through the corn field, and that a mouse +ran before her, and she ran after it to catch it, but that when she was +opposite the barn, <i>the mouse stopped and laughed at her</i>, and ran +into a hole. The mouse, therefore, was the evil spirit, and the cause +of all the mischief that followed.</p> +<h3>Moles.</h3> +<p>Moles are said to have no eyes. If mole hills move there will be a +thaw. By the moving of mole hills is meant bits of earth tumbling off +the mound. A labourer in Llanmerewig parish, Montgomeryshire, called +my attention to this fact. It was a frosty day, and apparently no +change was near, but it will thaw, said he, and certain I am, that by the +next morning a thaw had set in.</p> +<h3>Pigs.</h3> +<p>Pigs used to be credited with the power of seeing the wind. Devils +were fond of assuming the form of, or entering into, pigs. Pigs +littered in February could not be reared. This I was told by a native +of Llansantffraid, Montgomeryshire.</p> +<h3>The Snake, Serpent.</h3> +<p>The snake was supposed to be able to understand what men said. A +tale was told me by an aged man at Penrhos, Montgomeryshire, of an event +which took place in the last century. His father, he said, saw a +number of snakes, or <i>nethers</i>, as he called them, basking in the sun, +and he said when passing them, “I will make you jump +to-morrow.” The next day he, provided with a rod, passed the +spot, but no <!-- page 349--><a name="page349"></a><span class="pagenum">p. +349</span>adder could be seen. The next day he passed again the same +spot without his rod, and the man was now obliged to run for his life, so +furiously did the snakes attack him.</p> +<p>Traditions of Flying Snakes were once common in all parts of Wales.</p> +<h3>Flying Serpents.</h3> +<p>The traditional origin of these imaginary creatures was that they were +snakes, which by having drunk the milk of a woman, and by having eaten of +bread consecrated for the Holy Communion, became transformed into winged +serpents or dragons.</p> +<p>These dangerous creatures had their lurking places in many districts, +and they attacked everyone that crossed their paths. There was said +to have been one such den on Moel Bentyrch. Old Mrs. Davies, Plas, +Dolanog, who died 1890, aged 92, told the Rev. D. R. Evans, B.A., son of +the Vicar of Dolanog, that once, when she was a young woman, she went to +Llanfair market, and on the way she sat on a stile, and she saw smoke and +fire issuing from a hole on Moel Bentyrch, where the <i>Gwiber</i>, or +Flying Serpent, had its abode. She ran, and never stopped until she +had placed a good distance between her and the hill. She believed +that both the smoke and fire were caused by the serpent. There is +also a tradition still current in Dolanog that this flying serpent was +destroyed by wrapping some red material round a post into which sharp nails +were driven. The serpent, attacking this post with furious +onslaughts, was lacerated by the sharp spikes, and died. A like +tradition is current in Llanrhaiadr-yn-Mochnant in connection with the +<i>Post Coch</i>, or <i>Post-y-Wiber</i>, or Maen Hir y Maes-Mochnant.</p> +<p>Mr. Hancock in his “History of Llanrhaiadr-yn-Mochnant,” +writes as follows:—</p> +<blockquote> +<p>“The legend connected with this stone pillar is, that it was +raised in order to prevent the devastation which a <!-- page 350--><a +name="page350"></a><span class="pagenum">p. 350</span>winged serpent or +dragon (a <i>Wiber</i>) was committing in the surrounding country. +The stone was draped with scarlet cloth, to allure and excite the creature +to a furor, scarlet being a colour most intolerably hateful and provoking +to it. It was studded with iron spikes, that the reptile might wound +or kill itself by beating itself against it. Its destruction, it is +alleged, was effected by this artifice. It is said to have had two +lurking places in the neighbourhood, which are still called +<i>Nant-y-Wiber</i>, one at Penygarnedd, the other near Bwlch Sychtyn, in +the parish of Llansilin, and this post was in the direct line of its +flight. Similar legends referring to winged serpents exist in various +parts of Wales. In the adjoining parish of Llanarmon-Dyffryn-Ceiriog +there is a place called <i>Sarffle</i> (the serpent’s +hole).”—<i>Montgomeryshire Collections</i>, vol. ix., 237.</p> +</blockquote> +<h3>Snake Rings, or Glain Nadroedd.</h3> +<p>Mention is made in <i>Camden</i> of snake rings. Omitting certain +remarks not connected with the matter directly, he writes:—“In +some parts of Wales we find it a common opinion of the vulgar that about +Midsummer Eve (though in the time they do not all agree) ’tis usual +for snakes to meet in companies, and that by joyning heads together and +hissing, a kind of Bubble is form’d like a ring about the head of one +of them, which the rest by continual hissing, blow on till it comes off at +the tail, and then it immediately hardens, and resembles a glass ring; +which whoever finds (as some old women and children are persuaded) shall +prosper in all his undertakings.” The above quotation is in +Gibson’s additions to Camden, and it correctly states the popular +opinion. Many of these rings formerly existed, and they seemed to be +simply glass rings. They were thought to possess many healing +virtues, as, for instance, it could cure wens and whooping cough, and I +believe I have heard it said that it could cure the bite of a mad dog.</p> +<h3><!-- page 351--><a name="page351"></a><span class="pagenum">p. +351</span><i>Sheep</i>.</h3> +<p>It was thought that the devil could assume any animal’s form +excepting that of the sheep. This saying, however, is somewhat +different from what a farmer friend told me of <i>black sheep</i>. He +said his father, and other farmers as well, were in the habit of killing +all their black lambs, because they were of the same colour as the devil, +and the owners were afraid that Satan had entered, or would enter into +them, and that therefore these sheep were destroyed. He stated that +his father went on his knees on the ground and prayed, either before or +after he had killed the black lambs. It is a common saying that the +black sheep is the ringleader of all mischief in a flock of sheep. +The expression, “He is a black sheep,” as applied to a person, +conveys the idea that he is a worthless being, inclined to everything that +is bad.</p> +<p>It is even now in country places thought to be a lucky omen if anyone +sees the head of the first spring lamb towards him. This foretells a +lucky and prosperous year to the person whose eyes are thus greeted.</p> +<h3>Spider.</h3> +<p>The long-legged spider, or, as it is generally called in Wales, the +Tailor, is an object of cruel sport to children. They catch it, and +then handle it roughly, saying the while:—</p> +<blockquote> +<p>Old Harry long-leg<br /> +Cannot say his prayers,<br /> +Catch him by the right leg,<br /> +Catch him by the left leg.<br /> +And throw him down stairs;</p> +</blockquote> +<p>and then one leg after the other is plucked off, and the poor creature +is left to die miserably. This was done in Llanidloes.</p> +<h3>The Squirrel.</h3> +<p>Hunting this sprightly little animal became at Christmas the sport of +our rustic population. A number of lads <!-- page 352--><a +name="page352"></a><span class="pagenum">p. 352</span>gathered together, +and proceeded to the woods to hunt the squirrel. They followed it +with stones and sticks from tree to tree, shouting and screaming, to +frighten it on and on, until it was quite unable to make further progress, +and then they caught it. The writer, when a lad, has often joined in +this cruel hunt, but whether the squirrel was killed when caught he is +unable to recall to mind. Generally it escaped.</p> +<h3>The Blind Worm, or Slow Worm.</h3> +<p>This reptile is a snake, varying from twelve to eighteen inches +long. Its head is small, and its movements very rapid. At the +slightest noise, it darts away in a moment, and hides among rocks, stones, +or rank grass. It is said to have no eyes, but this is a popular +mistake—hence, however, its name, <i>Blind Worm</i>. This +beautiful timid creature is often wantonly cut into pieces by its cruel and +mistaken captors, for they credit it with the possession of evil +propensities. It is said that, could it see, it would be a formidable +enemy to man and beast. This supposition has found strength and +sanction in doggerel verse. The Blind Worm is said to address the +adder as follows:—</p> +<blockquote> +<p>If I could see,<br /> +As well as thee,<br /> +Man nor beast<br /> +Should ne’er pass me.</p> +</blockquote> +<p>Another version of these lines, heard in Shropshire, on the borders of +Wales, is:—</p> +<blockquote> +<p>If I had one eye,<br /> +As thou hast two,<br /> +No man should live,<br /> +Nor beast should loo (low).</p> +</blockquote> +<p>These doggerel lines indicate clearly the dread in which this innocent +snake is held.</p> +<h2><!-- page 353--><a name="page353"></a><span class="pagenum">p. +353</span>LIST OF SUBSCRIBERS.</h2> +<p>A</p> +<p>Acton, T. A., Regent Street, Wrexham</p> +<p>Adcane, Miss, Plas Llanfawr, Holyhead</p> +<p>Andrews, Mr Wm., <i>The Hull Press</i>, 1, Dock Street, Hull</p> +<p>Arnold, Prof. E. P., M.A., 10, Bryn Têg, Bangor</p> +<p>B</p> +<p>Ballinger, John, Mr., Cardiff Free Library, Cardiff</p> +<p>Barnes, J. R., Esq., The Quinta, Chirk</p> +<p>Bennett, Edgar, Esq., 2, Court Ash, Yeovil</p> +<p>Bennett, N., Esq., Glanyrafon, Llanidloes</p> +<p>Bangor, The Lord Bishop of, The Palace, Bangor, N.W.</p> +<p>Bowen, Alfred E., Esq., Town Hall, Pontypool</p> +<p>Bryan, B., Esq., Pen-lan, Ruthin</p> +<p>Bryan, R. F., Esq.,</p> +<p>Bury, Mrs., Ellesmere, Shropshire</p> +<p>C</p> +<p>Chapman, Henry, Mr., Dolfor School, Near Newtown</p> +<p>Cunliffe, R., Esq., Llanrhaiadr Hall, Denbigh</p> +<p>D</p> +<p>Daniels, Rev. J., Curate, Carmarthen</p> +<p>Davies-Cooke, Philip B., Esq., Gwysanny, Mold</p> +<p>Davies, Rev. L. W., Manafon Rectory, Welshpool</p> +<p>Davies, Rev. D. W., M.A., The Vicarage, St. Asaph</p> +<p>Davies, Rev. Joseph, B.A., Curate, Holywell</p> +<p>Davies, Rev. C. H., M.A., Tregarth, Bangor</p> +<p>Davies, Rev. E. T., B.A., The Vicarage, Pwllheli</p> +<p>Davies, Rev. J., B.A., Bryneglwys Vicarage, Corwen</p> +<p>Davies, Rev. J. J., Machynlleth</p> +<p>Davies, W. Cadwaladr, Esq., Penybryn, Bangor, N. Wales</p> +<p>Davies, Rev. T. R., Curate, The Hut, Farnham Royal, Windsor</p> +<p>Davies, Thos. Mr., Draper, 121, High Holborn, London</p> +<p>Davies, Rev. T. A., B.A.,</p> +<p>D’Erisleigh, R. S., Esq., Salisbury College, Stoneycroft, +Liverpool</p> +<p><!-- page 354--><a name="page354"></a><span class="pagenum">p. +354</span>Drinkwater, Rev. C. H., St. George’s Vicarage, +Shrewsbury</p> +<p>Duckworth, Thos., Esq., Librarian, Worcester Public Library, +Worcester</p> +<p>E</p> +<p>Edwards, Rev. D., M.A., Vicarage, Rhyl</p> +<p>Edwards, Mr. R., Litherland, Near Liverpool</p> +<p>Edwards, T. C., D.D., Principal, College, Bala</p> +<p>Edwards, Rev R, Rectory, Bettws, Gwerfil Goch, Near Corwen</p> +<p>Edwards, Rev. E. J., B.A., Vicar, Tremeirchion, St. Asaph</p> +<p>Elias, Miss Elizabeth, 2, Chapel Street, Conway</p> +<p>Ellis, Rev. Robert, The Rectory, Llansannan, Abergele</p> +<p>Evans, Mr. E., School House, Gwernaffield, Mold</p> +<p>Evans, Rev. E., The Vicarage, Llanarmon, Mold</p> +<p>Evans, Rev. J. T., Bettws Vicarage, Abergele</p> +<p>Evans, Rev. J., B.A., Tallarn Green, Malpas</p> +<p>Evans, Rev. D. W., M.A., St. George’s Vicarage, Abergele</p> +<p>Evans, Rev. T. H., Minera Vicarage, Wrexham</p> +<p>Evans, Rev. W., B.A., 5, King Street, Aberystwyth</p> +<p>Evans, Rev. J. O., M.A., Peterston Rectory, Cardiff</p> +<p>Evans, Rev. J. Silas, B.A., Vicarage, St. Asaph</p> +<p>Evans, J. G. Esq., 7, Clarendon Villa, Oxford</p> +<p>Evans, J. E., Esq., 12, Albion Road, South Hampstead, London, N.W.</p> +<p>Evans, Mr. Arthur,</p> +<p>F</p> +<p>Felix, Rev. John, Cilcen Vicarage, Mold</p> +<p>Fisher, Rev. J., B. A., Ruthin</p> +<p>Fletcher, Miss Fanny Lloyd, Nerquis Hall, Mold</p> +<p>Fletcher, Rev. W. H., M.A., The Vicarage, Wrexham</p> +<p>G</p> +<p>Gardner, H., Esq., C. 18, Exchange, Liverpool</p> +<p>George, Rev. T., B.A., Nerquis Vicarage, Mold</p> +<p>Gilbert, T. H., Esq., 129, Cheapside, London, E.C.</p> +<p>Green, Rev. G. K. M., Exhall Rectory, Alcester, Redditch</p> +<p>Griffith, Rev. D., B.A., Clocaenog Rectory, Ruthin</p> +<p>Griffith, H. J. Lloyd, M.A, Frondeg, Holyhead</p> +<p>H</p> +<p>Haines, W., Esq., Y Bryn, Near Abergavenny</p> +<p>Harland, E. Sydney, Esq., Barnwood Court, Gloucester</p> +<p>Harper, W. J., Mr., Wern Shop, Rhosesmor, Holywell</p> +<p>Hope, John H., Mr., National School, Holywell</p> +<p><!-- page 355--><a name="page355"></a><span class="pagenum">p. +355</span>Hughes, Rev. H. T., M.A., Bistre Vicarage, Chester</p> +<p>Hughes, Rev. T., M.A., Buttington Vicarage, Near Welshpool</p> +<p>Hughes, H., Mr., Glyn National School, Llangollen</p> +<p>Hughes, T. G., Esq., 47, Everton Road, Liverpool</p> +<p>Hughes, Rev. Jonathan,</p> +<p>Hughes, Rev. Morgan, Derwen Rectory, Corwen</p> +<p>Humphreys, Mr. W. R, School House, Penycae, Ruabon</p> +<p>J</p> +<p>James, Rev. E. R, R.D., The Rectory, Marchwiel, Wrexham</p> +<p>James, Rev. D. Pennant, Rectory, Oswestry</p> +<p>Jenkins, Rev. W., Chaplain of H.M. Prison, Ruthin</p> +<p>Jenkins, Rev. J., B.A., Bodawen, Penmaenmawr</p> +<p>Jenkins, Rev. L. D., B.A., Penycae Vicarage, Ruabon</p> +<p>Johnson, Mr. R., National Provincial Bank, Mold</p> +<p>Jones, Rev. D., Llanberis Rectory, Carnarvon</p> +<p>Jones, Rev. D., Llanrhaiadr-yn-Mochnant Vicarage, Oswestry</p> +<p>Jones, Sir Pryce Pryce, Dolerw, Newtown</p> +<p>Jones, Pryce Edward, Esq., M.P., Newtown Hall, Newtown</p> +<p>Jones, Rev. J. Thompson, B.A., Towyn Vicarage, Abergele</p> +<p>Jones, Rev. W., M.A., Trofarth Vicarage, Abergele</p> +<p>Jones, Prof. J. Morris, M.A., University College, Bangor</p> +<p>Jones, Rev. Rees, Carrog Rectory, Corwen</p> +<p>Jones, Rev. Hy., M.A., Llanychan Rectory, Ruthin</p> +<p>Jones, Dr. A. Emrys, 10, Saint John Street, Manchester</p> +<p>Jones, Miss M., Bryn Siriol, Mold</p> +<p>Jones, Rev. Evan</p> +<p>Jones, Rev. Jno., Curate, Llanbedr, Ruthin</p> +<p>Jones, Rev. G. J., Curate of Ysceifiog, Holywell</p> +<p>Jones, Mr. H. W., Tanyberllan, Penmaenmawr</p> +<p>Jones, Rev. Stephen, Curate, Mold</p> +<p>Jones, Rev. W., Curate of Northop, Flintshire</p> +<p>Jones, Mr. Powell, School House, Llanelidan, Ruthin</p> +<p>Jones, Rev. Pierce, Aber Rectory, Bangor</p> +<p>Jones, Rev. Griffith Arthur, M.A., St. Mary’s, Cardiff</p> +<p>Jones, Rev. Griffith, The Vicarage, Mostyn, Holywell</p> +<p>Jones, Lewis, Esq., <i>Journal</i> Office, Rhyl</p> +<p>Jones, J. R, Delbury School, Craven Arms, Salop</p> +<p>Jones, Mr. T., The Schools, Ffynnongroyw, Holywell, N.W.</p> +<p>Jones, Mr. J. E., National School, Llawr y Bettws, Corwen</p> +<p>Jones, Mr. L. P., National Schools, Rhosesmor, Holywell</p> +<p>Jones, Rev. Enoch, M.A.</p> +<p>Jones, Rev. W., Llanasa Vicarage, Holywell</p> +<p>Jones, F., Esq., Pyrocanth House, Ruthin</p> +<p>Jones, R. Prys, Esq., B.A., Board School, Denbigh</p> +<p>Jones, Rev. Wynne, M.A., Rhosddu, Wrexham</p> +<p><!-- page 356--><a name="page356"></a><span class="pagenum">p. +356</span>K</p> +<p>Kenrick, Mr. Robert, 24, Marine Terrace, Aberystwyth</p> +<p>L</p> +<p>Lewis, Rev. D., Rectory, Merthyr Tydfil</p> +<p>Lewis, Rev. H. Elvet, Llanelly, Carmarthenshire</p> +<p>Lewis, Dr., Llansantffraid, Oswestry</p> +<p>Lewis, Rev. J. P., The Vicarage, Conway</p> +<p>Lindsay, W. M., Esq., Librarian, Jesus College, Oxford</p> +<p>Lloyd, Rev. T. H., M.A., Vicarage, Llansantffraid-yn-Mechain, +Oswestry</p> +<p>Lloyd, Rev. John, The Rectory, Dolgelley</p> +<p>Lloyd, E. O. V., Esq., M.A., Rhaggatt, Corwen</p> +<p>Lloyd, Rev. L. D., B.A., Curate, Rhosddu, Wrexham</p> +<p>Lloyd, Rev. T., B.A., The Rectory, Bala</p> +<p>Lloyd, John Edward, Professor, M.A., University College, Bangor</p> +<p>Luxmore, E. B., Esq., Bryn Asaph, St. Asaph</p> +<p>M</p> +<p>Mainwaring, Col., Galltfaenan, Trefnant, R.S.O., N. Wales</p> +<p>Marsh, Miss Ellen, late of Tybrith, Carno, Mont.</p> +<p>M’Gonigle, Rev. T. G., Weston, Shrewsbury</p> +<p>M’Gormick, Rev. T. H. J., Holy Trinity, Ilkestone, Derbyshire</p> +<p>Minshall, P. H., Esq., Solicitor, Oswestry</p> +<p>Morgan, Rev. John, M.A., Rectory, Llandudno</p> +<p>Morris, Edward, Esq., M.A., Copthorne House, Ruthin Road, Wrexham</p> +<p>Morris, Rev. John., M.A., The Rectory, Llanelidan, Ruthin</p> +<p>Muspratt, Miss, Trelawney, Flint</p> +<p>N</p> +<p>Nayler-Leyland, Mrs., Nantclwyd Hall, Ruthin</p> +<p>Nicholas, Rev. W. Ll., M.A., Flint Rectory, Flint</p> +<p>Nixon and Jarvis, Bank Place, Bangor</p> +<p>Nutt, David, 270, Strand, London, W.C.</p> +<p>O</p> +<p>Oldfield, J. E., Esq., B.A., Fferm, Bettws, Abergele</p> +<p>Owen, Rev. R. M., M.A., The Vicarage, Bagillt</p> +<p>Owen, Mr, School House, Burton, Gresford</p> +<p>Owen, E. H., Esq., F.S.A., Ty Coch, Nr. Carnarvon</p> +<p>Owen, Rev. E. J., Penmaen Villa, Llanfairfechan, Carnarvonshire</p> +<p><!-- page 357--><a name="page357"></a><span class="pagenum">p. +357</span>Owen, Rev, T., B.A., Curate, Rhosllanerchrugog, Ruabon</p> +<p>Owen, Hon. Mrs. Bulkeley, Tedsmore</p> +<p>Owen, Isambard, M.D., 5, Hertford Street, Mayfair, London, W.</p> +<p>Owen, Rev. W. P., B.A., Curate, Holy Trinity, Oswestry</p> +<p>Owen, T. Morgan, Esq., H.M.I. of Schools, Bronwylfa, Rhyl, 4 copies</p> +<p>Owen, Rev. T. W., M.A., Empingham Rectory, Rutlandshire</p> +<p>Owen, A. C. Humphreys, Esq., Glansevern, Garthmyl, Mont.</p> +<p>Owen, Morris, Esq., Market Street, Carnarvon</p> +<p>Owen, Rev. J., Dyserth Vicarage, Rhyl</p> +<p>Owen, Rev. W. D., B.A., Gwernaffield Vicarage, Mold.</p> +<p>P</p> +<p>Palmer, Alfred Neobard, 19, King Street, Wrexham</p> +<p>Parkins, Trevor, Esq, M.A., Gresford</p> +<p>Parkins, W. T., Esq., M.A., Glasfryn, Gresford, Wrexham</p> +<p>Parry, H., Glyn Mare, Conway</p> +<p>Pennant, Hon. Gertrude Douglas, Hans Place, London, S.W.</p> +<p>Pennant, P. P., Esq., Nantlys, St. Asaph</p> +<p>Phillips, Rev. John</p> +<p>Pierce, W., Board School, Holywell</p> +<p>Pierce, Mr Ellis, Bookseller, Dolyddelen</p> +<p>Pierce, W. M., National School, Denbigh</p> +<p>Price, Mr., School House, Bryneglwys, Corwen</p> +<p>Prichard, Thos., Esq., Llwydiarth Esgob, Llanerchymedd, R.S.O., +Anglesey</p> +<p>Probert, Mr John, Castle Estate Office, Ruthin</p> +<p>Pryce, The Ven. Archdeacon, Trefdraeth Rectory, Anglesey</p> +<p>R</p> +<p>Rees, Miss M., Clifton House, Denbigh</p> +<p>Rees, Mr., School House, Nerquis, Mold</p> +<p>Reece, Rev. T. F., B.A., Llanfwrog Rectory, Ruthin</p> +<p>Reichel, H. R., Esq., Pen’rallt, Bangor</p> +<p>Reynolds, Llywarch, Old Church Place, Merthyr Tydfil</p> +<p>Richardson, The Rev. Chancellor William, M.A., The Rectory, Corwen</p> +<p>Roberts, Rev. J., Fron, Garthmyl, Mont.</p> +<p>Roberts, Mr W. S., School House, Cwmddu, Crickhowel, S. Wales</p> +<p>Roberts, Rev. E. S., B.A., Curate of Penarth, Cardiff</p> +<p>Roberts, G. W., Esq., M.D., Denbigh</p> +<p>Roberts, Rev. J. R., B.A., Curate of St. James’s, Bangor</p> +<p>Roberts, Rev. R., Curate, Blaenau Festiniog</p> +<p>Roberts, Mr. W. Ll., Penyceunant, Penybont Fawr, Llanrhaiadr, +Oswestry</p> +<p><!-- page 358--><a name="page358"></a><span class="pagenum">p. +358</span>Roderick, Rev. E. M., M.A., The Vicarage, Mold</p> +<p>Rowden, Mr B., Rose Cottage, Maesydre, Mold</p> +<p>Rowlands, Rev. D., M.A., Normal College, Bangor</p> +<p>S</p> +<p>Selby, Mr. Jas. P., School House, Trevor, Ruabon</p> +<p>Shelby, Mr. T. F., 11, Cross Street, Rhosddu, Wrexham</p> +<p>St. Davids, The Lord Bishop, Abergwili Palace, Carmarthen</p> +<p>St. Asaph, Right Rev. Lord Bishop of, The Palace, St. Asaph</p> +<p>Swansea, The Rt. Rev. the Lord Bishop, The Vicarage, Carmarthen</p> +<p>T</p> +<p>Taylor, Henry, Esq., F.S.A., Angar Park, Chester</p> +<p>Thomas, Rev. D. J., M.A., Vice Principal, The College, Winchester</p> +<p>Thomas, D. Lleufer, Esq., Cefn Hendre, Llandilo</p> +<p>Thomas, Ven. Archdeacon, Meifod Vicarage, Welshpool</p> +<p>Thomas, Rev. J. W., M.A., Rhosymedre Vicarage, Ruabon</p> +<p>Thomas, Rev. J. W., M.A., Bwlchycibau, Oswestry</p> +<p>Thomas, Miss, Park Mostyn, Denbigh</p> +<p>Thomas, Rev. H. E., Assistant Curate, Llangollen</p> +<p>Thomas, Rev. J. Howell, B.A., Curate of Brymbo, Wrexham</p> +<p>Turnour, Dr. A. E., Denbigh</p> +<p>V</p> +<p>Vaughan, Rev. T. H., B.A., Curate, Rhyl</p> +<p>Venables, R. G., Esq., Ludlow</p> +<p>W</p> +<p>Walmsley, James, Esq., Plas-y-nant, Ruthin</p> +<p>West, Neville, Esq., Glanyrafon, Llanyblodwel, Oswestry</p> +<p>West, W. Cornwallis, M.P., Ruthin Castle, Ruthin</p> +<p>Whittington, Rev. W. P., The Grammar School, Ruthin</p> +<p>Williams, Rev. R. A., Waenfawr Vicarage, near Carnarvon</p> +<p>Williams, Rev. Lewis, Vicar of Prion, Denbigh</p> +<p>Williams, Rev. R. O., M.A., The Vicarage, Holywell</p> +<p>Williams, Rev. David, Llandyrnog Rectory, Denbigh</p> +<p>Williams, Rev. E. O., Melidan Vicarage, Rhyl</p> +<p>Williams, Rev. T. T., B.A., Penloin, Llanrwst</p> +<p>Williams, Mr. T., Islawrdref Board School, Near Dolgelley</p> +<p>Williams, W. Llewellyn, Esq., Brown Hill, Llangadock, S. Wales</p> +<p>Williams, Rev. Lloyd, B.A., Organizing Sec., S.P.C.K., Wrexham</p> +<p>Williams, Rev. T. Ll., M.A., The Vicarage, St. Asaph</p> +<p>Williams, Rev. G., M.A., Trefonen</p> +<p><!-- page 359--><a name="page359"></a><span class="pagenum">p. +359</span>Williams, W. P., Esq., Caer Onen, Bangor</p> +<p>Williams, Mr. T. Ll., 64, Love Lane, Denbigh</p> +<p>Williams, Mr. R., 106, Clarence Street, Lower Broughton, Manchester</p> +<p>Wilson, Capt. Hy., Hope, Mold</p> +<p>Wilson, Alfred, Bookseller, 18, Gracechurch Street, London, E.C.</p> +<p>Wood, R. H., Esq. F.S.A., Pantglas, Trawsfynydd</p> +<p>Wykes, Mr C. H., Board School, Rhosddu, Wrexham</p> +<p>Wynne, Miss F. E., 62, Park Street, Grosvenor Square, London</p> +<p>***END OF THE PROJECT GUTENBERG EBOOK WELSH FOLK-LORE***</p> +<pre> + + +***** This file should be named 20096-h.htm or 20096-h.zip****** + + +This and all associated files of various formats will be found in: +http://www.gutenberg.org/dirs/2/0/0/9/20096 + + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. Special rules, +set forth in the General Terms of Use part of this license, apply to +copying and distributing Project Gutenberg-tm electronic works to +protect the PROJECT GUTENBERG-tm concept and trademark. 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