Race in Folklore and Myth 639
Glottology and comparative mythology 640
The question of the feminine in Welsh syntax 642
The Irish goddess Danu and the Welsh Dôn 644
Tynghed or destiny in the Kulhwch story 646
Traces of a Welsh confarreatio in the same context 649
Þokk in the Balder story compared with tynghed 650
Questions of mythology all the harder owing to
race mixture 652
Whether the picture of Cúchulainn in a rage be
Aryan or not 653
Cúchulainn exempt from the Ultonian couvade 654
Cúchulainn racially a Celt in a society reckoning
descent by birth 656
Cúchulainn as a rebirth of Lug paralleled in
Lapland 657
Doubtful origin of certain legends about Lug 658
The historical element in fairy stories and lake
legends 659
The notion of the fairies being all women 661
An illustration from Central Australia 662
Fairy counting by fives evidence of a non-Celtic
race 663
The Basque numerals as an illustration 665
Prof. Sayce on Irishmen and Berbers 665
Dark-complexioned people and fairy changelings 666
The blond fairies of the Pennant district
exceptional 668
A summary of fairy life from previous chapters 668
Sir John Wynne's instance of men taken for fairies 670
Some of the Brythonic names for fairies 671
Dwarfs attached to the fortunes of their masters 672
The question of fairy cannibalism 673
The fairy Corannians and the historical Coritani 674
St. Guthlac at Croyland in the Fens 676
The Irish sid, side, and the Welsh Caer Sidi 677
The mound dwellings of Pechts and Irish fairies 679
Prof. J. Morris Jones explaining the non-Aryan
syntax of neo-Celtic by means of Egyptian and
Berber 681
The Picts probably the race that introduced it 682
The first pre-Celtic people here 683
Probably of the same race as the neolithic dwarfs
of the Continent 683
The other pre-Celtic race, the Picts and the people
of the Mabinogion 684
A word or two by way of epilogue 686
Additions and Corrections 689
Index 695
We are too hasty when we set down our ancestors in the gross for
fools, for the monstrous inconsistencies (as they seem to us)
involved in their creed of witchcraft. In the relations of this
visible world we find them to have been as rational, and shrewd
to detect an historic anomaly, as ourselves. But when once the
invisible world was supposed to be opened, and the lawless agency
of bad spirits assumed, what measures of probability, of decency, of
fitness, or proportion--of that which distinguishes the likely from
the palpable absurd--could they have to guide them in the rejection
or admission of any particular testimony? That maidens pined away,
wasting inwardly as their waxen images consumed before a fire--that
corn was lodged, and cattle lamed--that whirlwinds uptore in diabolic
revelry the oaks of the forest--or that spits and kettles only danced
a fearful-innocent vagary about some rustic's kitchen when no wind
was stirring--were all equally probable where no law of agency was
understood.... There is no law to judge of the lawless, or canon by
which a dream may be criticised.
Charles Lamb's Essays of Elia.
A GEOGRAPHICAL LIST OF AUTHORITIES AND SOURCES OF THE MORE IMPORTANT
CONTRIBUTIONS TO THE WELSH FOLKLORE
ANGLESEY.
Aberffraw: E. S. Roberts (after Hugh Francis), 240, 241.
Llandyfrydog: E. S. Roberts (after Robert Roberts), 239, 240.
Llyn yr Wyth Eidion: (no particulars), 429.
Mynyd y Cnwc: A writer in the Brython for 1859, 457, 458.
Mynyd Mechell: Morris Evans (from his grandmother), 203, 204.
Towyn Trewern: John Roberts, 36-8.
? : Lewis Morris, in the Gwyliedyd, 450-2.
BRECKNOCKSHIRE.
Cwm Tawe: Rd. L. Davies, 256, 257.
,, : Rd. L. Davies (after J. Davies), 251-6.
Llangorse: Giraldus, in his Itinerarium Kambriæ, 72.
? : Walter Mapes, in his book De Nugis, 70-2.
? : The Brython for 1863, 73, 74.
Llyn Cwm Llwch neighbourhood: Ivor James, 21, 430, 445.
? : Ed. Davies, in his Mythology and Rites, 20, 21.
CARDIGANSHIRE.
Atpar: John Rhys (from Joseph Powell), 648, 649.
Bronnant: D. Ll. Davies, 248, 249.
Cadabowen: J. Gwenogvryn Evans, 603, 604.
Llanwenog: J. Gwenogvryn Evans, 648.
Llyn Eidwen: J. E. Rogers of Abermeurig, 578.
Moedin: Howells, in his Cambrian Superstitions, 245.
,, : D. Silvan Evans, in his Ystên Sioned, 271-3.
Ponterwyd: John Rhys, 294, 338, 378, 391, 392.
,, : Mary Lewis (Modryb Mari), 601, 602.
Swyd Ffynnon: D. Ll. Davies, 246, 247, 250.
Tregaron and neighbourhood: John Rhys (from John Jones and others),
577-9.
Troed yr Aur } : Benjamin Williams (Gwynionyd), 166-8.
and } : Gwynionyd, in the Brython for 1858 and 1860,
Verwig? } 151-5, 158-60, 163, 164, 464-6.
Ystrad Meurig: Isaac Davies, 245.
,, ,, : A farmer, 601.
? : A writer in the Brython for 1861, 690.
CARMARTHENSHIRE.
Cenarth: B. Davies, in the Brython, 1858, 161, 162.
Llandeilo: D. Lleufer Thomas, in Y Geninen for 1896, 469.
,, : Mr. Stepney-Gulston, in the Arch. Camb. for 1893, 468.
Llandybie: John Fisher, 379, 380.
,, : Howells, in his Cambrian Superstitions, 381.
,, : John Fisher and J. P. Owen, 468.
Mydfai: Wm. Rees of Tonn, in the Physicians of Mydvai, 2-15.
,, : The Bishop of St. Asaph, 15, 16.
,, : John Rhys, 16.
? : Joseph Joseph of Brecon, 16.
? : Wirt Sikes, in his British Goblins, 17, 18.
Mynyd y Banwen: Llywarch Reynolds, 18, 19, 428-30.
? : I. Craigfryn Hughes, 487.
CARNARVONSHIRE.
Aber Soch: Margaret Edwards, 231.
,, : A blacksmith in the neighbourhood, 232.
? : Edward Llwyd: see the Brython for 1860, 233, 234.
? : MS. 134 in the Peniarth Collection, 572, 573.
Aberdaron: Mrs. Williams and another, 228.
? : Evan Williams of Rhos Hirwaen, 230.
Bedgelert: Wm. Jones, 49, 80, 81, 94-7, 99, 100-5.
,, : ,, in the Brython for 1861-2, 86-9, 98-9.
,, : The Brython for 1861, 470, 473, 474.
Bethesda: David Evan Davies (Dewi Glan Ffrydlas), 60-4, 66.
Bettws y Coed: Edward Llwyd: see the Cambrian Journal for 1859, 130-3.
Criccieth neighbourhood: Edward Llewelyn, 219-21.
? : Edward Llwyd: see the Camb. Journal for 1859, 201, 202.
Dinorwig: E. Lloyd Jones, 234-7.
Dolbenmaen: W. Evans Jones, 107-9.
Dolwydelan: see Bedgelert.
,, : see Gwybrnant.
Drws y Coed: S. R. Williams (from M. Williams and another), 38-40.
? : ,, 89, 90.
Edern: John Williams (Alaw Lleyn), 275-9.
Four Crosses: Lewis Jones, 222-5.
Glasfryn Uchaf: John Jones (Myrdin Fard), 367, 368.
,, ,, : Mr. and Mrs. Williams-Ellis, 368-72.
Glynllifon: Wm. Thomas Solomon, 208-14.
Gwybrnant: Ellis Pierce (Elis o'r Nant), 476-9.
Llanaelhaearn: R. Hughes of Uwchlaw'r Ffynnon, 214, 215, 217-9.
Llanberis: Mrs. Rhys and her relatives, 31-6, 604.
,, : M. and O. Rhys, 229.
,, : A correspondent in the Liverpool Mercury, 366, 367.
? : Howell Thomas (from G. B. Gattie), 125-30.
? : Pennant, in his Tours in Wales, 125.
Llandegai: H. Derfel Hughes, 52-60, 68.
,, : ,, ,, in his Antiquities, 471, 472.
,, : E. Owen, in the Powysland Club's Collections, 237, 238.
Llandwrog: Hugh Evans and others, 207.
Llanfaglan: T. E. Morris (from Mrs. Roberts), 362, 363.
Llangybi: John Jones (Myrdin Fard), 366.
,, : Mrs. Williams-Ellis, 366, 471.
Llaniestin: Evan Williams, 228, 229, 584.
Llanllechid: Owen Davies (Eos Llechid), 41-6, 50-2.
Nefyn: Lowri Hughes and another woman, 226, 227.
,, : John Williams (Alaw Lleyn), 228.
,, : A writer in the Brython for 1860, 164.
Penmachno: Gethin Jones, 204-6.
Rhyd Du: Mrs. Rhys, 604.
Trefriw: Morris Hughes and J. D. Maclaren, 198-201.
,, : Pierce Williams, 30.
Tremadoc: Jane Williams, 221, 222.
,, : R. I. Jones (from his mother and Ellis Owen), 105-7.
,, : Ellis Owen (cited by Wm. Jones), 95.
Waen Fawr: Owen Davies, 41.
? : Glasynys, in Cymru Fu, 91-3, 110-23.
? : ,, in the Brython for 1863, 40, 41.
? : A London Eistedfod (1887) competitor, 361, 362.
? : John Jones (Myrdin Fard), 361, 362, 364-8.
? : Owen Jones (quoted in the Brython for 1861), 414, 415.
Yspytty Ifan?: A Liverpool Eistedfod (1900) competitor, 692.
DENBIGHSHIRE.
Bryneglwys: E. S. Roberts (from Mrs. Davies), 241, 242.
Eglwyseg: E. S. Roberts (after Thomas Morris), 238.
Ffynnon Eilian: Mrs. Silvan Evans, 357.
,, ,, : Isaac Foulkes, in his Enwogion Cymru, 396.
,, ,, : Lewis, in his Topographical Dictionary, 395, 396.
,, ,, : P. Roberts, in his Camb. Popular Antiquities, 396.
,, ,, : A writer in Y Nofeld, 396.
Llangollen: Hywel (Wm. Davies), 148.
Pentre Voelas: Elias Owen, in his Welsh Folk-Lore, 222.
FLINTSHIRE.
Nil.
GLAMORGANSHIRE.
Bridgend: J. H. Davies, D. Brynmor-Jones, J. Rhys, 354, 355.
Crymlyn: Cadrawd, in the South Wales Daily News, 405, 406.
? : Wirt Sikes, in his British Goblins, 191, 192, 405.
Kenfig: Iolo Morganwg, in the Iolo MSS., 403, 404.
? : David Davies, 402.
Llanfabon: I. Craigfryn Hughes, 257-268.
Llanwynno: Glanffrwd, in his Plwyf Llanwyno, 26.
Merthyr Tydfil: Llywarch Reynolds (from his mother), 269.
Quakers' Yard: I. Craigfryn Hughes, 173-91.
Rhonda Fechan: Llewellyn Williams, 24, 25.
,, ,, : J. Probert Evans, 25, 27.
,, ,, : Ll. Reynolds (from D. Evans and others), 27-9.
Rhonda Valley: D. J. Jones, 356.
? : Dafyd Morganwg, in his Hanes Morganwg, 356.
? : Waring, in his Recollections of Edward Williams, 458-61.
MERIONETHSHIRE.
Aberdovey: J. Pughe, in the Arch. Camb. for 1853, 142-6, 428.
,, : Mrs. Prosser Powell, 416.
? : M. B., in the Monthly Packet for 1859, 416, 417.
Ardudwy: Hywel (Wm. Davies), 147, 148.
Bala: David Jones of Trefriw: see Cyfaill yr Aelwyd, 376, 377.
,, : Wm. Davies and Owen M. Edwards, 378.
? : Humphreys' Llyfr Gwybodaeth Gyffredinol, 408-10.
? : J. H. Roberts, in Edwards' Cymru for 1897, 148-51.
Dolgelley: Lucy Griffith (from a Dolgelley man), 243, 244.
Llandrillo: E. S. Roberts (from A. Evans and Mrs. Edwards), 138-41.
Llanegryn: Mr. Williams and Mr. Rowlands, 243.
,, : A Llanegryn man (after Wm. Pritchard), 242.
,, : Another Llanegryn man, 242, 243.
Llanuwchllyn: Owen M. Edwards, 147.
? : J. H. Roberts, in Edwards' Cymru for 1897, 215-7, 457.
? : Glasynys, in the Brython for 1862, 137.
? : ,, in the Taliesin for 1859-60, 215, 216, 456, 457.
MONMOUTHSHIRE.
Aberystruth: Edm. Jones, in his Parish of Aberystruth, 195, 196.
Llandeilo Cressenny: Elizabeth Williams, 192, 193.
Llanover: Wm. Williams and other gardeners there, 193, 194.
,, : Mrs. Gardner of Ty Uchaf Llanover, 194, 195.
,, : Professor Sayce, 602.
Risca?: I. Craigfryn Hughes (from hearsay in the district between
Llanfabon and Caerleon), 462-4, 487, 593-6.
MONTGOMERYSHIRE.
Llanidloes: Elias Owen, in his Welsh Folk-Lore, 275.
PEMBROKESHIRE.
Fishguard: E. Perkins of Penysgwarne, 172, 173.
,, : Ferrar Fenton, in the Pembroke County Guardian, 160.
Llandeilo Llwydarth: The Melchior family, 398.
,, ,, : Benjamin Gibby, 399, 400.
Nevern: J. Thomas of Bancau Bryn Berian, 689.
Trevine: 'Ancient Mariner,' in the Pembroke County Guardian, 171.
? : Ferrar Fenton, in the Pembroke County Guardian, 171.
? : Ab Nadol, in the Brython for 1861, 165.
? : Southey, in his Madoc, 170.
RADNORSHIRE.
Nil.
TO ALL SORTS AND CONDITIONS OF MEN
The author would be glad to hear of unrecorded Welsh stories, or
bits of Welsh stories not comprised in this volume. He would also be
grateful for the names of more localities in which the stories here
given, or variants of them, are still remembered. It will be his
endeavour to place on record all such further information, except
stories about spooks and ghosts of the ordinary type.
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1857), 205, 418.
Gröber: Grundriss der romanischen Philologie, unter Mitwirkung von
25 Fachgenossen, edited by Gustav Gröber (Strassburg, 1886), 563.
,, : Zeitschrift für romanische Philologie, edited by Gustav Gröber
(Halle, 1877-), 563.
Gruter: Iani Gruteri Corpus Inscriptionum (part ii of vol. i,
Amsterdam, 1707), 580.
Guest: The Mabinogion, from the Llyfr Coch o Hergest and other ancient
Welsh manuscripts, with an English translation and notes by Lady
Charlotte Guest (London, 1849), 69, 123, 196, 386, 442, 502, 507,
509, 538, 553, 560, 613, 620, 629, 645-7, 649, 672.
Gwenogvryn: Facsimile of the Black Book of Carmarthen, reproduced
by the autotype mechanical process, with a palæographical note by
J. Gwenogvryn Evans (Oxford, 1888), 216, 217, 383, 384, 413, 432,
478, 513, 527, 543, 545, 563, 565, 619, 621.
,, : Report on Manuscripts in the Welsh Language, published by
the Historical MSS. Commission (vol. i, London, 1898-9), 280, 330,
487, 573.
,, : The Text of the Bruts from the Red Book of Hergest, edited
by John Rhys and J. Gwenogvryn Evans (Oxford, 1890), 163, 201, 442,
506, 512, 562.
,, : The Text of the 'Mabinogion' and other Welsh Tales from
the Red Book of Hergest, edited by John Rhys and J. Gwenogvryn Evans
(Oxford, 1887), 69, 142, 196, 207, 208, 217, 218, 225, 226, 233, 264,
280, 287, 315, 386, 388, 425, 430, 439, 440, 442, 498, 500, 502, 506,
507, 509-16, 519-27, 529-34, 536, 537, 543, 546-8, 550, 551, 553, 560,
561, 565, 580, 608-10, 613, 619, 620, 622, 628-30, 636, 637, 644, 645,
647, 649, 657, 672.
,, : The Text of the Book of Llan Dâv, reproduced from the
Gwysaney manuscript by J. G. Evans, with the co-operation of John Rhys
(Oxford, 1893) [this is also known as the Liber Landavensis], 163,
398, 476, 478, 528, 531, 568, 691.
Hancock: Senchus Mór, vol. i, prefaced by W. Neilson Hancock (Dublin,
1865), 617.
Hardy: Descriptive Catalogue of Materials relating to the History
of Great Britain and Ireland, by Thos. Duffus Hardy (vol. i, London,
1862), 476.
Hartland: The Legend of Perseus, a study of tradition in story,
custom, and belief, by Edwin Sidney Hartland (London, 1894-6), 662.
Hartland: The Science of Fairy Tales, an inquiry into fairy mythology,
by Edwin Sidney Hartland (London, 1891), 18, 268, 583.
Henderson: Fled Bricrend, edited with translation, introduction,
and notes, by George Henderson (London, 1899), 501.
Henderson: Notes on the Folk-Lore of the Northern Counties of England
and the Borders, by Wm. Henderson (London, 1879), 340, 346.
Herbord: Herbordi Vita Ottonis Ep. Bambergensis, in vol. xiv of Pertz'
Monumenta Germaniæ Historica Scriptorum [= Script. vol. xii], edited
by G. H. Pertz (Hanover, 1826-85), 553.
Hergest: The Red Book of Hergest: see Guest, Gwenogvryn, Skene.
Heywood: The Dramatic Works of Thomas Heywood (London, 1874), 694.
Higden: Polychronicon Ranulphi Higden Monachi Cestrensis, together
with the English translations of John Trevisa and an unknown writer
of the fifteenth century, edited by Ch. Babington (Rolls Series,
London, 1865-86), 330, 331.
Holder: Alt-celtischer Sprachschatz, by Alfred Holder (Leipsic,
1896-), 533, 622, 659.
Howells: Cambrian Superstitions, comprising ghosts, omens, witchcraft,
and traditions, by W. Howells (Tipton, 1831), 74, 155, 160, 173, 204,
245, 268, 331, 424, 453, 469, 576-9.
Hübner: Das Heiligtum des Nodon: see 446.
,, : Inscriptiones Britanniæ Latinæ, edited by Æmilius Hübner and
published by the Berlin Academy (Berlin, 1873), 535.
Humphreys: Golud yr Oes, a Welsh magazine published by H. Humphreys
(vol. i, Carnarvon, 1863), 493.
,, : Llyfr Gwybodaeth Gyffredinol, a collection of Humphreys'
penny series (Carnarvon, no date), 408.
Iolo: Iolo Manuscripts, a selection of ancient Welsh manuscripts
in prose and verse from the collection made by Edward Williams
(Iolo Morganwg), with English translations and notes by his son,
Taliesin Williams Ab Iolo, and published for the Welsh MSS. Society
(Llandovery, 1848), 564, 565, 569, 619.
Iolo Goch: Gweithiau Iolo Goch gyda Nodiadau hanesydol a beirniadol,
by Charles Ashton, published for the Cymmrodorion Society (Oswestry,
1896), 281, 367.
Jacobs: Celtic Fairy Tales, selected and edited by Joseph Jacobs
(London, 1892), 567.
Jamieson: An Etymological Dictionary of the Scottish Language, by
John Jamieson (new ed., Paisley, 1881-2), 591.
Jamieson: Popular Ballads and Songs, by Robert Jamieson (Edinburgh,
1806), 592.
Jenkins: Bed Gelert, its Facts, Fairies, and Folk-Lore, by
D. E. Jenkins (Portmadoc, 1899), 450, 453, 469, 533, 567.
Johnstone: Antiquitates Celto-Normannicæ, containing the Chronicle
of Man and the Isles, abridged by Camden, edited by James Johnstone
(Copenhagen, 1786), 334.
Jones: see p. 195 for Edmund Jones' Account of the Parish of
Aberystruth (Trevecka, 1779), 195, 196.
,, : see p. 195 as to his Spirits in the County of Monmouth
(Newport, 1813), 195, 217, 350.
Jones: The Elucidarium and other tracts in Welsh from Llyvyr Agkyr
Llandewivrevi, A.D. 1346 (Jesus College MS. 119), edited by J. Morris
Jones and John Rhys (Oxford, 1894), 529, 693.
Jones: The Myvyrian Archaiology of Wales, collected out of ancient
manuscripts, by Owen Jones 'Myvyr,' Edward Williams, and William Owen
(London, 1801; reprinted in one volume by Thomas Gee, Denbigh, 1870),
441, 469, 529, 560, 610, 619.
Jones: A History of the County of Brecknock, by the Rev. Theophilus
Jones (Brecknock, 1805, 1809), 516-8.
Joyce: Old Celtic Romances, translated from the Gaelic by P. W. Joyce
(London, 1879), 94, 376, 381, 437, 662.
Jubainville: Le Cycle mythologique irlandais et la Mythologie celtique,
by H. d'Arbois de Jubainville (Paris, 1884), 616, 617, 620.
,, : Essai d'un Catalogue de la Littérature épique de
l'Irlande, by H. d'Arbois de Jubainville (Paris, 1883), 549, 616,
617, 620.
Kaluza: Libeaus Desconus, edited by Max Kaluza (Leipsic, 1890), 562.
Keating: Forus Feasa air Éirinn, Keating's History of Ireland, book i,
part i, edited, with a literal translation, by P. W. Joyce (Dublin,
1880), 375.
Kelly: Fockleyr Manninagh as Baarlagh, a Manx-English Dictionary by
John Kelly, edited by William Gill, and printed for the Manx Society
(Douglas, 1866), 316, 349.
Kermode: Yn Lioar Manninagh, the Journal of the Isle of Man Natural
History and Antiquarian Society, edited by P. M. C. Kermode (Douglas,
1889-), 284, 289, 311, 334, 434.
Kuhn: Beiträge zur vergleichenden Sprachforschung auf dem Gebiete der
arischen, celtischen und slawischen Sprachen, edited by Kuhn and others
(Berlin, 1858-76), 629.
,, : Zeitschrift für vergleichende Sprachforschung auf dem Gebiete
der indogermanischen Sprachen, edited by Kuhn and others (Berlin,
1854-), 625.
Lampeter: The Magazine of St. David's College, Lampeter, 156.
Leem: Canuti Leemii de Lapponibus Finmarchiæ Commentatio (Copenhagen,
1767), 658, 663.
Leger: Cyrille et Méthode, Étude historique sur la Conversion des
Slaves au Christianisme, by Louis Leger (Paris, 1868), 553.
Lewis: A Topographical Dictionary of Wales, by Samuel Lewis (3rd ed.,
London, 1844), 395, 397, 470.
Leyden: The Poetical Works of John Leyden (Edinburgh, 1875), 466.
Lhuyd: Commentarioli Britannicæ Descriptionis Fragmentum, by Humfrey
Lhuyd (Cologne, 1572), 412.
Lindsay: The Latin Language, an historical account of Latin sounds,
stems, and flexions, by Wallace Martin Lindsay (Oxford, 1894), 629.
Loth: Les Mots latins dans les langues brittoniques, by J. Loth
(Paris, 1892), 383.
Llais y Wlad, a newspaper published at Bangor, N. Wales, 234.
Mabinogion: see Guest and Gwenogvryn.
Macbain: The Celtic Magazine, edited by Alexander Macbain (Inverness,
1866-), 520.
Malmesbury: De Gestis Pontificum Anglorum Libri Quinque, edited by
N. E. S. A. Hamilton (Rolls Series, London, 1870), 547.
Malory: Le Morte Darthur, by Syr Thomas Malory, the original Caxton
edition reprinted and edited with an introduction and glossary by
H. Oskar Sommer (Nutt, London, 1889), 476, 562.
,, : Sir Thomas Malory's Morte Darthur, with a preface by John
Rhys, published by J. M. Dent & Co. (London, 1893), 543, 565.
Mapes: Gualteri Mapes de Nugis Curialium Distinctiones Quinque, edited
by Thomas Wright and printed for the Camden Society, 1850 [at the last
moment a glance at the original Bodley MS. 851 forced me to deviate
somewhat from Wright's reading owing to its inaccuracy], 70-2, 496.
Marquardt: Das Privatleben der Römer, by J. Marquardt (Leipsic,
1886), 650.
Martin: A Description of the Western Islands of Scotland, by M. Martin
(London, 1703), 615, 691, 692.
Maspero: see 682.
Maximus: Valerii Maximi factorum dictorumque memorabilium Libri novem
ad Tiberium Cæsarem Augustum (the Didot ed., Paris, 1871), 623.
Mela: Pomponii Melæ de Chorographia Libri Tres, ed. Gustavus Parthey
(Berlin, 1867), 331, 550.
Meyer: Festschrift Whitley Stokes, dedicated by Kuno Meyer and others
(Leipsic, 1900), 645.
,, : The Vision of MacConglinne, edited with a translation by Kuno
Meyer (London, 1892), 393, 501.
Meyer: Zeitschrift für celtische Philologie, edited by Kuno Meyer
and L. C. Stern (Halle, 1897-), 500.
Meyer: Romania, Recueil trimestriel consacré à l'Étude des Langues
et des Littératures romanes, edited by Paul Meyer and Gaston Paris
(vol. xxviii. Paris, 1899), 690, 693, 694.
Meyrick: The History and Antiquities of the County of Cardigan,
by Samuel Rush Meyrick (London, 1808), 579.
Milton: English Poems, by John Milton, 288.
Mind, a quarterly review of psychology and philosophy, edited by
G. F. Stout (London, 1876-), 633.
Mommsen: Heortologie, antiquarische Untersuchungen über die städtischen
Feste der Athener, by August Mommsen (Leipsic, 1864), 310.
Monthly Packet, the, now edited by C. R. Coleridge and Arthur Innes
(London, 1851-), 416, 417.
Moore: The Folk-Lore of the Isle of Man, by A. W. Moore (London,
1891), 284.
,, : The Surnames and Place-names of the Isle of Man, by A. W. Moore
(London, 1890), 311, 332, 334.
Morgan: An Antiquarian Survey of East Gower, Glamorganshire, by
W. Ll. Morgan (London, 1899), 404.
Morganwg: Hanes Morganwg, by Dafyd Morganwg [D. W. Jones,
F.G.S.] (Aberdare, 1874) [an octavo volume issued to subscribers,
and so scarce now that I had to borrow a copy], 356.
Morris: Celtic Remains, by Lewis Morris, edited by Silvan Evans and
printed for the Cambrian Archæological Association (London, 1878),
148, 413, 564, 566, 694.
Myrdin: Prophwydoliaeth Myrdin Wyllt: see 485.
Nennius: Nennius und Gildas, edited by San-Marte (Berlin, 1844), 281,
406, 407, 537-9, 570.
New English Dictionary, edited by Dr. James H. Murray and Henry Bradley
(London and Oxford, 1884-), 317.
Nicholson: Golspie, contributions to its folklore, collected and
edited by Edward W. B. Nicholson (London, 1897), 317.
Nicholson: The Poetical Works of Wm. Nicholson (3rd ed., Castle
Douglas, 1878), 325.
Notes and Queries (Bream's Buildings, Chancery Lane, E.C.), 563.
,, : Choice Notes from 'Notes and Queries,' consisting of folklore
(London, 1859), 140, 213, 217, 325, 418, 453, 454, 494, 596, 601, 611,
612.
Nutt: The Voyage of Bran son of Febal to the Land of the Living,
by Kuno Meyer and Alfred Nutt (London, 1895, 1897), 618, 620, 622,
657, 662.
,, : Studies on the Legend of the Holy Grail, by Alfred Nutt (London,
1888), 287, 438, 548.
O'Curry: On the Manners and Customs of the Ancient Irish, a series
of lectures delivered by the late Eugene O'Curry (London, 1873), 375,
392, 617, 632: see also Curry.
O'Donovan: Annals of the Kingdom of Ireland by the Four Masters,
from the earliest period to the year 1616, edited by John O'Donovan
(2nd ed., Dublin, 1856), 414, 426-8, 433, 546, 569.
O'Grady: Silva Gadelica, a collection of tales in Irish, with extracts
illustrating persons and places, edited from manuscripts and translated
by Dr. S. H. O'Grady (London, 1892), 381, 437.
O'Reilly: An Irish-English Dictionary, by Edward O'Reilly, with a
supplement by John O'Donovan (Dublin, 1864), 142.
Oliver: Monumenta de Insula Manniæ, being vol. iv of the publications
of the Manx Society, by J. R. Oliver (Douglas, 1860), 314, 334.
Owen: Ancient Laws and Institutes of Wales, edited by Aneurin Owen
for the Public Records Commission (London, 1841), 421.
Owen: Welsh Folk-Lore, a collection of the folk-tales and legends of
North Wales, being the prize essay of the National Eistedfod in 1887,
by the Rev. Elias Owen (Oswestry and Wrexham, 1896), 222, 275, 690.
Owen: The Poetical Works of the Rev. Goronwy Owen, with his life and
correspondence, edited by the Rev. Robert Jones (London, 1876), 84.
Owen: The Description of Pembrokeshire, by George Owen of Henllys,
edited with notes and an appendix by Henry Owen (London, 1892), 506,
513, 515.
Owen: The Cambrian Biography, or Historical Notices of celebrated men
among the Ancient Britons, by William Owen (London, 1803), 169, 170.
Paris: Merlin, Roman en Prose du XIIIe Siècle, edited by Gaston Paris
and Jacob Ulrich (Paris, 1886), 563.
Parthey: Itinerarium Antonini Augusti et Hierosolymitanum ex Libris
manu scriptis, edited by G. Parthey and M. Pinder (Berlin, 1848), 514.
Pembroke County Guardian, the, a newspaper owned and edited by
H. W. Williams and published at Solva, 160, 171, 172.
Pennant: A Tour in Scotland, by Thomas Pennant (Warrington, 1774), 310.
,, : A Tour in Scotland and a Voyage to the Hebrides, MDCCLXXII,
by Thomas Pennant (Chester, 1774), 692.
,, : Tours in Wales, by Thomas Pennant, edited by J. Rhys
(Carnarvon, 1883), 125, 130, 532.
Phillimore: Annales Cambriæ and Old-Welsh Genealogies from Harleian
MS. 3859, edited by Egerton Phillimore, in vol. ix of the Cymmrodor,
408, 476, 480, 551, 570.
Phillips: The Book of Common Prayer in Manx Gaelic, being translations
made by Bishop Phillips in 1610 and by the Manx clergy in 1765;
edited by A. W. Moore, assisted by John Rhys, and printed for the
Manx Society (Douglas, 1893, 1894), 320.
Plautus: T. Macci Plauti Asinaria, from the text of Goetz and Schoell,
by J. H. Gray (Cambridge, 1894), 535.
Plutarch: De Defectu Oraculorum (the Didot ed., Paris, 1870), 331,
456, 493, 494.
Powysland: Collections, historical and archæological, relating to
Montgomeryshire and its Borders, issued by the Powysland Club (London,
1868-), 237.
Preller: Griechische Mythologie, von L. Preller, vierte Auflage von
Carl Robert (Berlin, 1887), 310.
Price: Hanes Cymru a Chenedl y Cymry o'r Cynoesoed hyd at farwolaeth
Llewelyn ap Gruffyd, by the Rev. Thomas Price 'Carnhuanawc'
(Crickhowel, 1842), 490.
Ptolemy: Claudii Ptolemæi Geographia: e Codicibus recognovit Carolus
Müllerus (vol. i, Paris, 1883), 385, 387, 388, 445, 581.
Pughe: The Physicians of Mydvai (Medygon Mydfai), translated by John
Pughe of Aberdovey, and edited by the Rev. John Williams Ab Ithel
(Llandovery, 1861) [this volume has an introduction consisting of the
Legend of Llyn y Fan Fach, contributed by Mr. William Rees of Tonn,
who collected it, in the year 1841, from various sources named], 2, 12.
Pughe: A Dictionary of the Welsh Language explained in English,
by Dr. Wm. Owen Pughe (2nd ed., Denbigh, 1832), 383, 502.
Rastell: A. C. Mery Talys, printed by John Rastell, reprinted in
Hazlitt's Shakespeare Jest-books (London, 1844), 599.
Rees: An Essay on the Welsh Saints or the primitive Christians usually
considered to have been the founders of Churches in Wales, by the
Rev. Rice Rees (London and Llandovery, 1836), 163, 217, 396, 534.
Rees: Lives of the Cambro-British Saints, by the Rev. W. J. Rees,
published for the Welsh MSS. Society (Llandovery, 1853), 693.
Rennes: Annales de Bretagne publiées par la Faculté des Lettres de
Rennes (Rennes, 1886-), 500.
Revue Archéologique (new series, vol. xxiii, Paris, 1800-), 386.
Rhys: Celtic Britain, by John Rhys (2nd ed., London, 1884), 72.
,, : Lectures on Welsh Philology, by John Rhys (2nd ed., London,
1879), 566.
,, : Hibbert Lectures, 1886, on the origin and growth of religion
as illustrated by Celtic heathendom, by John Rhys (London, 1888),
310, 321, 328, 331, 373, 387, 432, 435, 444, 447, 511, 542, 570,
613, 654, 657, 694.
Rhys: Studies in the Arthurian Legend, by John Rhys (Oxford, 1891),
217, 287, 331, 375, 382, 387, 435, 438-41, 466, 494, 496, 561, 573,
610, 613.
Rhys: Cambrobrytannicæ Cymraecæve Linguæ Institutiones et
Rudimenta ... conscripta à Joanne Dauide Rhæso, Monensi Lanuaethlæo
Cambrobrytanno, Medico Senensi (London, 1592), 22, 225.
Richard: The Poetical Works of the Rev. Edward Richard (London,
1811), 577.
Richards: A Welsh and English Dictionary, by Thomas Richards (Trefriw,
1815) 378.
Roberts: The Cambrian Popular Antiquities, by Peter Roberts, (London,
1815), 396.
Rosellini: see 682.
Rymer: Foedera, Conventiones, Literæ et cujuscunque Generis Acta
publica inter Reges Angliæ et alios quosvis Imperatores, Reges,
Pontifices, Principes, vel Communitates, edited by Thomas Rymer
(vol. viii, London, 1709), 490.
Sale: The Koran, translated into English with explanatory notes and
a preliminary discourse, by George Sale (London, 1877), 608.
Sampson: Otia Merseiana, the publication of the Arts Faculty of
University College, Liverpool, edited by John Sampson (London),
393, 451.
San-Marte: Beiträge zur bretonischen und celtisch-germanischen
Heldensage, by San-Marte (Quedlinburg, 1847), 611.
Schwan: Grammatik des Altfranzösischen, by Eduard Schwan (Leipsic,
1888), 563.
Scotland: Proceedings of the Society of Antiquaries of Scotland
(Edinburgh), 244.
Scott: the Works of Sir Walter Scott, 320, 643, 689.
Sébillot: Traditions et Superstitions de la Haute-Bretagne, by Paul
Sébillot (Paris, 1882), 273.
Shakespeare: The Plays and Poems of Shakespeare, 197, 636, 694.
Sikes: British Goblins, Welsh Folk-lore, Fairy Mythology, Legends and
Traditions, by Wirt Sikes (London, 1880), 17, 18, 99, 155, 160, 173,
191, 192.
Silvan Evans: Dictionary of the Welsh Language (Geiriadur Cymraeg),
by D. Silvan Evans (Carmarthen, 1888-), 387, 431, 539, 580, 620, 621.
,, ,, : Y Brython, a periodical in Welsh for Welsh antiquities
and folklore, edited by the Rev. D. S. Evans, and published by Robert
Isaac Jones at Tremadoc (in quarto for 1858 and 1859, in octavo for
1860-2), 40, 73, 86, 98, 134, 137, 141, 151-5, 158-60, 202, 321, 413,
442, 456, 464, 470, 481, 690.
,, ,, : Ystên Sioned, by D. Silvan Evans (Aberystwyth, 1882),
271-3.
Simrock: Die Edda, die ältere und jüngere, nebst den mythischen
Erzählungen der Skalda, translated and explained by Karl Simrock
(Stuttgart, 1855), 652.
Sinclair: The Statistical Account of Scotland, drawn up from the
communications of the ministers of the different parishes, by Sir
John Sinclair (Edinburgh, 1794), 310.
Skene: Chronicles of the Picts, Chronicles of the Scots, and other
Memorials of Scottish History, edited by Wm. F. Skene (Edinburgh,
1867), 374.
Skene: The Four Ancient Books of Wales, by Wm. F. Skene (Edinburgh,
1868) [vol. ii contains, besides notes and illustrations, the text
of the Black Book of Carmarthen, 3-61; the Book of Aneurin, 62-107;
the Book of Taliessin, 108-217; and some of the poetry in the Red Book
of Hergest, 218-308. These four texts are to be found translated in
vol. i], 226, 233, 269, 281, 387, 442, 541, 543, 550, 614-7.
South Wales Daily News (Duncan, Cardiff), 376.
Southey: Madoc, a poem by Robert Southey (London, 1815), 169-71.
Speed: The Theatre of the Empire of Great Britaine, by John Speed
[not Speede] (London, 1611), 208.
Steinmeyer: Die althochdeutschen Glossen, collected and elaborated
by Elias Steinmeyer and Eduard Sievers (Berlin, 1879-98), 683.
Stengel: Li Romans de Durmart le Galois, altfranzösisches
Rittergedicht, published for the first time by Edmund Stengel
(Tübingen, 1873), 438.
Stephens: The Gododin of Aneurin Gwawdryd, with an English translation
and copious notes, by Thomas Stephens; edited by Professor Powel,
and printed for the Cymmrodorion Society (London, 1888), 310, 543, 647.
Stevenson: The Scottish Antiquary or Northern Notes and Queries,
edited by J. H. Stevenson (Edinburgh, 1886-), 693.
Stokes: Cormac's Glossary: see Cormac.
,, : Goidelica, Old and Early-Middle-Irish Glosses, Prose and
Verse, edited by Whitley Stokes (2nd ed., London, 1872), 295, 374.
,, : Irische Texte mit Uebersetzungen und Wörterbuch, edited by
Whitley Stokes and E. Windisch (3rd series, Leipsic, 1891), 631.
,, : The Tripartite Life of Patrick, edited, with translations and
indexes, by Whitley Stokes (Rolls Series, London, 1887), 535.
,, : Urkeltischer Sprachschatz von Whitley Stokes, übersetzt,
überarbeitet und herausgegeben von Adalbert Bezzenberger, forming
the second part of the fourth edition of Fick's Vergleichendes
Wörterbuch der indogermanischen Sprachen (Gottingen, 1894), 671.
Strabo: Strabonis Geographica recognovit Augustus Meineke (Leipsic,
1852-3), 654.
Sturlæus: Edda Snorronis Sturlæi (Copenhagen, 1848), 652.
Tacitus: Cornelii Taciti de Origine et Situ Germanorum Liber, edited
by Alfred Holder (Freiburg i. B., and Tübingen, 1882), 271.
Taliesin, a Welsh periodical published at Ruthin in 1859-60, 135-7,
269.
Taliessin: The Book of Taliessin (see Skene), 550, 614-7.
Tegid: Gwaith Bardonol y diwedar barch. John Jones 'Tegid' [also called
Joan Tegid], edited by the Rev. Henry Roberts (Llandovery, 1859), 445.
Triads: [The so-called Historical Triads, referred to in this volume,
are to be found in the Myvyrian Archaiology (London, 1801), series i
and ii in vol. ii, 1-22, and (the later) series iii in the same vol.,
57-80. In the single-volume edition of the Myvyrian (Denbigh, 1870),
they occupy continuously pp. 388-414. Series ii comes from the Red
Book of Hergest, and will be found also in the volume of the Oxford
Mabinogion, pp. 297-309], 170, 281, 326, 382, 429-31, 433, 440, 441,
443-5, 498, 500, 501, 503-9, 565, 569.
Tylor: Primitive Culture, Researches into the Development of Mythology,
Philosophy, Religion, Language, Art, and Custom, by Edward Tylor
(2nd ed., London, 1873), 290, 329, 601, 603, 641, 658.
Twyne: Thomas Twyne's Breuiary of Britayne, a translation of Humfrey
Lhuyd's Fragmentum (London, 1573), 412.
Ulfilas: Ulfilas, Text, Grammar, and Dictionary, elaborated and edited
by F. L. Stamm (Paderborn, 1869), 626.
Vigfusson: An Icelandic Dictionary, enlarged and completed by Gudbrand
Vigfusson (Oxford, 1874), 288, 652.
Vising: see 563.
Waldron: A Description of the Isle of Man, by George Waldron, being
vol. xi of the Manx Society's publications (Douglas, 1865), 290.
Waring: Recollections and Anecdotes of Edward Williams, by Elijah
Waring (London, 1850), 458.
Westermarck: The History of Human Marriage, by Edward Westermarck
(London, 1894), 654.
Weyman: From the Memoirs of a Minister of France, by Stanley Weyman
(London, 1895), 690.
Williams: The English Works of Eliezer Williams, with a memoir of
his life by his son, St. George Armstrong Williams (London, 1840), 493.
Williams: Brut y Tywysogion, or the Chronicle of the Princes, edited
by John Williams Ab Ithel (Rolls Series, London, 1860), 79, 513.
Williams: A Biographical Dictionary of Eminent Welshmen, by the
Rev. Robert Williams (Llandovery, 1852), 534.
,, : Y Seint Greal, edited with a translation and glossary by the
Rev. Robert Williams (London, 1876), 438, 514, 580.
Williams: The Doom of Colyn Dolphyn, by Taliesin Williams (London,
1837), 561.
,, : Traethawd ar Gywreined Glynn Ned, by Taliesin Williams: see
439.
Williams: Observations on the Snowdon Mountains, by William Williams
of Llandegai (London, 1802), 48, 673, 674.
Windisch: Irische Texte mit Wörterbuch, by Ernst Windisch (Leipsic,
1880), 501, 657.
,, : Kurzgefasste irische Grammatik (Leipsic, 1879), 291, 501,
502, 531, 546, 547, 603, 613, 618, 691.
,, : Über die irische Sage Noinden Ulad, in the Berichte der
k. sächs. Gesellschaft der Wissenschaften (phil.-historische Classe,
Dec. 1884), 654.
Woodall: Bye-gones, a periodical reissue of notes, queries, and
replies on subjects relating to Wales and the Borders, published in
the columns of The Border Counties Advertizer, by Messrs. Woodall,
Minshall & Co. of the Caxton Press, Oswestry, 169, 378.
Wood-Martin: Pagan Ireland, by W. G. Wood-Martin (London, 1895), 612.
Worth: A History of Devonshire, with Sketches of its leading Worthies,
by R. N. Worth (London, 1895), 307.
Wright: The English Dialect Dictionary, edited by Professor Joseph
Wright (London and Oxford, 1898-), 66.
Wynne: The History of the Gwydir Family, published by Angharad Llwyd in
the year 1827, and by Askew Roberts at Oswestry in 1878, 490, 491, 670.
Y Cymmrodor, the magazine embodying the transactions of the
Cymmrodorion Society of London (Secretary, E. Vincent Evans, 64
Chancery Lane, W.C.), 374, 384, 480, 510, 513, 520, 600, 610, 690,
693, 694.
Y Drych, a newspaper published at Utica in the United States of North
America, 234.
Y Gordofigion, an extinct Welsh periodical: see p. 450.
Y Gwyliedyd, a magazine of useful knowledge intended for the benefit
of monoglot Welshmen (Bala, 1823-37), 450.
Y Nofelyd, a Welsh periodical published by Mr. Aubrey, of Llannerch
y Med, 396.
Young: Burghead, by H. W. Young (Inverness, 1899), 345.
CELTIC FOLKLORE
WELSH AND MANX
Gallias utique possedit, et quidem ad nostram memoriam. Namque
Tiberii Cæsaris principatus sustulit Druidas eorum, et hoc genus
vatum medicorumque. Sed quid ego hæc commemorem in arte Oceanum
quoque transgressa, et ad naturæ inane pervecta? Britannia hodieque
eam attonite celebrat tantis cerimoniis, ut dedisse Persis videri
possit. Adeo ista toto mundo consensere, quamquam discordi et sibi
ignoto. Nec satis æstimari potest, quantum Romanis debeatur, qui
sustulere monstra, in quibus hominem occidere religiosissimum erat,
mandi vero etiam saluberrimum.
Pliny, Historia Naturalis, XXX. 4.
Pline fait remarquer que ces pratiques antipathiques au génie grec
sont d'origine médique. Nous les rencontrons en Europe à l'état de
survivances. L'universalité de ces superstitions prouve en effet
qu'elles émanent d'une source unique qui n'est pas européenne. Il
est difficile de les considérer comme un produit de l'esprit aryen;
il faut remonter plus haut pour en trouver l'origine. Si, en Gaule, en
Grande-Bretagne, en Irlande, tant de superstitions relevant de la magie
existaient encore au temps de Pline enracinées dans les esprits à tel
point que le grand naturaliste pouvait dire, à propos de la Bretagne,
qu'il semblait que ce fût elle qui avait donné la magie à la Perse,
c'est qu'en Gaule, en Grande-Bretagne, et en Irlande le fond de la
population était composé d'éléments étrangers à la race aryenne,
comme les faits archéologiques le démontrent, ainsi que le reconnait
notre éminent confrère et ami, M. d'Arbois de Jubainville lui-même.
Alexandre Bertrand, La Religion des Gaulois, pp. 55, 56.
Une croyance universellement admise dans le monde lettré, en France et
hors de France, fait des Français les fils des Gaulois qui ont pris
Rome en 390 avant Jésus-Christ, et que César a vaincus au milieu du
premier siècle avant notre ère. On croit que nous sommes des Gaulois,
survivant à toutes les révolutions qui depuis tant de siècles ont
bouleversé le monde. C'est une idée préconçue que, suivant moi, la
science doit rejeter. Seuls à peu près, les archéologues ont vu la
vérité.... Les pierres levées, les cercles de pierre, les petites
cabanes construites en gros blocs de pierre pour servir de dernier
asile aux défunts, étaient, croyait-on, des monuments celtiques.... On
donnait à ces rustiques témoignages d'une civilisation primitive des
noms bretons, ou néo-celtiques de France; on croyait naïvement, en
reproduisant des mots de cette langue moderne, parler comme auraient
fait, s'ils avaient pu revenir à la vie, ceux qui ont remué ces
lourdes pierres, ceux qui les ont fixées debout sur le sol ou même
élevées sur d'autres.... Mais ceux qui ont dressé les pierres levées,
les cercles de pierres; ceux qui ont construit les cabanes funéraires
ne parlaient pas celtique et le breton diffère du celtique comme le
français du latin.
H. d'Arbois de Jubainville,
Les premiers Habitants de l'Europe, II. xi-xiii.
CHAPTER I
UNDINE'S KYMRIC SISTERS
Undine, liebes Bildchen du,
Seit ich zuerst aus alten Kunden
Dein seltsam Leuchten aufgefunden,
Wie sangst du oft mein Herz in Ruh!
De la Motte Fouqué.
The chief object of this and several of the following chapters is to
place on record all the matter I can find on the subject of Welsh
lake legends: what I may have to say of them is merely by the way
and sporadic, and I should feel well paid for my trouble if these
contributions should stimulate others to communicate to the public bits
of similar legends, which, possibly, still linger unrecorded among
the mountains of Wales. For it should be clearly understood that all
such things bear on the history of the Welsh, as the history of no
people can be said to have been written so long as its superstitions
and beliefs in past times have not been studied; and those who may
think that the legends here recorded are childish and frivolous, may
rest assured that they bear on questions which could not themselves
be called either childish or frivolous. So, however silly a legend
may be thought, let him who knows such a legend communicate it to
somebody who will place it on record; he will then probably find that
it has more meaning and interest than he had anticipated.
I.
I find it best to begin by reproducing a story which has already been
placed on record: this appears desirable on account of its being
the most complete of its kind, and the one with which shorter ones
can most readily be compared. I allude to the legend of the Lady
of Llyn y Fan Fach in Carmarthenshire, which I take the liberty of
copying from Mr. Rees of Tonn's version in the introduction to The
Physicians of Mydvai [1], published by the Welsh Manuscript Society,
at Llandovery, in 1861. There he says that he wrote it down from
the oral recitations, which I suppose were in Welsh, of John Evans,
tiler, of Mydfai, David Williams, Morfa, near Mydfai, who was about
ninety years old at the time, and Elizabeth Morgan, of Henllys Lodge,
near Llandovery, who was a native of the same village of Mydfai; to
this it may be added that he acknowledges obligations also to Joseph
Joseph, Esq., F.S.A., Brecon, for collecting particulars from the
old inhabitants of the parish of Llandeusant. The legend, as given
by Mr. Rees in English, runs as follows, and strongly reminds one in
certain parts of the Story of Undine as given in the German of De la
Motte Fouqué, with which it should be compared:--
'When the eventful struggle made by the Princes of South Wales to
preserve the independence of their country was drawing to its close in
the twelfth century, there lived at Blaensawde [2] near Llandeusant,
Carmarthenshire, a widowed woman, the relict of a farmer who had
fallen in those disastrous troubles.
'The widow had an only son to bring up, but Providence smiled upon her,
and despite her forlorn condition, her live stock had so increased in
course of time, that she could not well depasture them upon her farm,
so she sent a portion of her cattle to graze on the adjoining Black
Mountain, and their most favourite place was near the small lake called
Llyn y Fan Fach, on the north-western side of the Carmarthenshire Fans.
'The son grew up to manhood, and was generally sent by his mother to
look after the cattle on the mountain. One day, in his peregrinations
along the margin of the lake, to his great astonishment, he beheld,
sitting on the unruffled surface of the water, a lady; one of the most
beautiful creatures that mortal eyes ever beheld, her hair flowed
gracefully in ringlets over her shoulders, the tresses of which
she arranged with a comb, whilst the glassy surface of her watery
couch served for the purpose of a mirror, reflecting back her own
image. Suddenly she beheld the young man standing on the brink of
the lake, with his eyes riveted 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.
'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--
Cras dy fara; Hard baked is thy bread!
Nid hawd fy nala. 'Tis not easy to catch me [3];
and 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 one,
in comparison with whom the whole of the fair maidens of Llandeusant
and Mydfai [4] whom he had ever seen were as nothing.
On his return home the young man communicated to his mother the
extraordinary vision he had beheld. She advised him to take some
unbaked dough or "toes" 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.
'Next morning, before the sun had gilded with its rays the peaks of
the Fans, the young man was at the lake, not for the purpose of looking
after his mother's cattle, but seeking for the same enchanting vision
he had witnessed the day before; but all in vain did he anxiously
strain his eyeballs and glance over the surface of the lake, as only
the ripples occasioned by a stiff breeze met his view, and a cloud
hung heavily on the summit of the Fan, which imparted an additional
gloom to his already distracted mind.
'Hours passed on, the wind was hushed, and the clouds which had
enveloped the mountain had vanished into thin air before the powerful
beams of the sun, 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. His duty impelled him to attempt to
rescue them from their perilous position, for which purpose he was
hastening away, when, to his inexpressible delight, the object of his
search again appeared to him as before, 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 with an urgent proffer of
his heart also, and vows of eternal attachment. All of which were
refused by her, saying--
Llaith dy fara! Unbaked is thy bread!
Ti ni fynna'. I will not have thee [5].
But the smiles that played upon her features as the lady vanished
beneath the waters raised within the young man a hope that forbade
him to despair by her refusal of him, and the recollection of which
cheered him on his way home. His aged parent was made acquainted
with his ill-success, and she suggested that his bread should next
time be but slightly baked, as most likely to please the mysterious
being of whom he had become enamoured.
'Impelled by an irresistible feeling, the youth left his mother's
house early next morning, and with rapid steps he passed over the
mountain. He was soon near the margin of the lake, and with all the
impatience of an ardent lover did he wait with a feverish anxiety
for the reappearance of the mysterious lady.
'The sheep and goats browsed on the precipitous sides of the Fan;
the cattle strayed amongst the rocks and large stones, some of which
were occasionally loosened from their beds and suddenly rolled down
into the lake; rain and sunshine alike came and passed away; but all
were unheeded by the youth, so wrapped up was he in looking for the
appearance of the lady.
'The freshness of the early morning had disappeared before the sultry
rays of the noon-day sun, which in its turn was fast verging towards
the west as the evening was dying away and making room for the shades
of night, and hope had wellnigh abated of beholding once more the Lady
of the Lake. The young man cast a sad and last farewell look over
the waters, and, to his astonishment, beheld several cows walking
along its surface. The sight of these animals caused hope to revive
that they would be followed by another object far more pleasing; nor
was he disappointed, for the maiden reappeared, and to his enraptured
sight, 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;
neither did she refuse the moderately baked bread he offered her; and
after some persuasion she consented to become his bride, on condition
that they should only live together until she received from him three
blows without a cause,
Tri ergyd diachos. Three causeless blows.
And if he ever should happen to strike her three such blows she would
leave him for ever. To such conditions he readily consented, and would
have consented to any other stipulation, had it been proposed, as he
was only intent on then securing such a lovely creature for his wife.
'Thus the Lady of the Lake engaged to become the young man's wife,
and having loosed her hand for a moment she darted away and dived
into the lake. His chagrin and grief were such that he determined
to cast himself headlong into the deepest water, so as to end his
life in the element that had contained in its unfathomed depths the
only one for whom he cared to live on earth. As he was on the point
of 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 almost bewildered youth in
accents calculated to soothe his troubled mind, 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 such perfect counterparts of each other that it
seemed quite impossible for him to choose his bride, and if perchance
he fixed upon the wrong one all would be for ever lost.
'Whilst the young man narrowly scanned the two ladies, he could not
perceive the least difference betwixt the two, and was almost giving
up the task in despair, when 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 with which their sandals were tied. This at once put an end
to the dilemma, for he, who had on previous occasions been so taken
up with the general appearance of the Lady of the Lake, had also
noticed the beauty of her feet and ankles, and on now recognizing
the peculiarity of her shoe-tie he boldly took hold of her hand.
'"Thou hast chosen rightly," said her 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 back with her."
'Such was the verbal marriage settlement, to which the young man gladly
assented, and his 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 instant the full
number of each came out of the lake when called upon by the father.
'The young couple were then married, by what ceremony was not stated,
and afterwards went to reside at a farm called Esgair Llaethdy,
somewhat more than a mile from the village of Mydfai, where they
lived in prosperity and happiness for several years, and became the
parents of three sons, who were beautiful children.
'Once upon a time there was a christening to take place in the
neighbourhood, to which the parents were specially invited. When the
day arrived the wife appeared very 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 which were grazing in an adjoining
field. "I will," said she, "if you will bring me my gloves which
I left in our house." He went to the house and returned with the
gloves, and finding that she had not gone for the horse jocularly
slapped her shoulder with one of them, saying, "go! go!" (dos, dos),
when she reminded him of the understanding upon which she consented
to marry him:--That he was not to strike her without a cause; and
warned him to be more cautious for the future.
'On another occasion, when they were together at a wedding, in
the midst of the mirth and hilarity of the assembled guests, who
had gathered together from all the surrounding country, she burst
into tears and sobbed most piteously. Her husband touched her on her
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 second time stricken me without a cause."
'Years passed on, and their children had grown up, and were
particularly clever young men. In the midst of so many worldly
blessings at home the husband almost forgot that there remained
only one causeless blow to be given to destroy the whole of 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, as her affection for him was unabated, to be
careful that he would not, through some inadvertence, give the last
and only blow, which, by an unalterable destiny, over which she had
no control, would separate them for ever.
'It, however, so happened that one day they were together at a
funeral, where, in the midst of the mourning and grief at the house
of the deceased, she appeared in the highest and gayest spirits, and
indulged in immoderate 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. The cattle she called thus:--
Mu wlfrech, Moelfrech, Brindled cow, white speckled,
Mu olfrech, Gwynfrech, Spotted cow, bold freckled,
Pedair cae tonn-frech, The four field sward mottled,
Yr hen wynebwen, The old white-faced,
A'r las Geigen, And the grey Geingen,
Gyda'r Tarw Gwyn With the white Bull,
O lys y Brenin; From the court of the King;
A'r llo du bach, And the little black calf
Syd ar y bach, Tho' suspended on the hook,
Dere dithau, yn iach adre! Come thou also, quite well home!
They all immediately obeyed the summons of their mistress. The
"little black calf," although it had been slaughtered, became alive
again, and walked off with the rest of the stock at the command of
the lady. This happened in the spring of the year, and there were
four oxen ploughing in one of the fields; to these she cried:--
Pedwar eidion glas The four grey oxen,
Syd ar y maes, That are on the field,
Denwch chwithan Come you also
Yn iach adre! Quite well home!
Away the whole of the live stock went with the Lady across Mydfai
Mountain, towards the lake from whence they came, a distance of above
six miles, where they disappeared beneath its waters, leaving no trace
behind except a well-marked furrow, which was made by the plough the
oxen drew after them into the lake, and which remains to this day as
a testimony to the truth of this story.
'What became of the affrighted ploughman--whether he was left on the
field when the oxen set off, or whether he followed them to the lake,
has not been handed down to tradition; neither has the fate of the
disconsolate and half-ruined husband been kept in remembrance. But of
the sons it is stated that they often wandered about the lake and its
vicinity, hoping that their mother might be permitted to visit the face
of the earth once more, as they had been apprised of her mysterious
origin, her first appearance to their father, and the untoward
circumstances which so unhappily deprived them of her maternal care.
'In one of their rambles, at a place near Dôl Howel, at the Mountain
Gate, still called "Llidiad y Medygon," The Physicians' Gate, the
mother appeared suddenly, and accosted her eldest son, whose name
was Rhiwallon, and told him that his mission on earth was to be a
benefactor to mankind by relieving them from pain and misery, through
healing all manner of their diseases; for which purpose she furnished
him with a bag full of medical prescriptions and instructions for the
preservation of health. That by strict attention thereto he and his
family would become for many generations the most skilful physicians
in the country. Then, promising to meet him when her counsel was most
needed, she vanished. But on several occasions she met her sons near
the banks of the lake, and once she even accompanied them on their
return home as far as a place still called "Pant-y-Medygon," The
dingle of the Physicians, where she pointed out to them the various
plants and herbs which grew in the dingle, and revealed to them
their medicinal qualities or virtues; and the knowledge she imparted
to them, together with their unrivalled skill, soon caused them to
attain such celebrity that none ever possessed before them. And in
order that their knowledge should not be lost, they wisely committed
the same to writing, for the benefit of mankind throughout all ages.'
To the legend Mr. Rees added the following notes, which we reproduce
also at full length:--
'And so ends the story of the Physicians of Mydfai, which has been
handed down from one generation to another, thus:--
Yr hên wr llwyd o'r cornel, The grey old man in the corner
Gan ci dad a glywod chwedel [6], Of his father heard a story,
A chan ci dad fe glywod yntau Which from his father he had heard,
Ac ar ei ôl mi gofiais innau. And after them I have remembered.
As stated in the introduction of the present work [i.e. the Physicians
of Mydvai], Rhiwallon and his sons became Physicians to Rhys Gryg,
Lord of Llandovery and Dynefor Castles, "who gave them rank, lands,
and privileges at Mydfai for their maintenance in the practice of their
art and science, and the healing and benefit of those who should seek
their help," thus affording to those who could not afford to pay,
the best medical advice and treatment gratuitously. Such a truly
royal foundation could not fail to produce corresponding effects. So
the fame of the Physicians of Mydfai was soon established over the
whole country, and continued for centuries among their descendants.
'The celebrated Welsh Bard, Dafyd ap Gwilym, who flourished in the
following century, and was buried at the Abbey of Tal-y-llychau [7],
in Carmarthenshire, about the year 1368, says in one of his poems,
as quoted in Dr. Davies' dictionary--
Medyg ni wnai mod y gwnaeth A Physician he would not make
Mydfai, o chai dyn medfaeth. As Mydfai made, if he had a mead
fostered man.
Of the above lands bestowed upon the Medygon, there are two farms
in Mydfai parish still called "Llwyn Ifan Fedyg," the Grove of Evan
the Physician; and "Llwyn Meredyd Fedyg," the Grove of Meredith the
Physician. Esgair Llaethdy, mentioned in the foregoing legend, was
formerly in the possession of the above descendants, and so was Ty
newyd, near Mydfai, which was purchased by Mr. Holford, of Cilgwyn,
from the Rev. Charles Lloyd, vicar of Llandefalle, Breconshire,
who married a daughter of one of the Medygon, and had the living
of Llandefalle from a Mr. Vaughan, who presented him to the same
out of gratitude, because Mr. Lloyd's wife's father had cured him
of a disease in the eye. As Mr. Lloyd succeeded to the above living
in 1748, and died in 1800, it is probable that the skilful oculist
was John Jones, who is mentioned in the following inscription on a
tombstone at present fixed against the west end of Mydfai Church:--
HERE
Lieth the body of Mr. DAVID JONES, of Mothvey, Surgeon,
who was an honest, charitable, and skilful man.
He died September 14th, Anno Dom 1719, aged 61.
JOHN JONES, Surgeon,
Eldest son of the said David Jones, departed this life
the 25th of November, 1739, in the 44th year
of his Age, and also lyes interred hereunder.
These appear to have been the last of the Physicians who practised
at Mydfai. The above John Jones resided for some time at Llandovery,
and was a very eminent surgeon. One of his descendants, named John
Lewis, lived at Cwmbran, Mydfai, at which place his great-grandson,
Mr. John Jones, now resides.
'Dr. Morgan Owen, Bishop of Llandaff, who died at Glasallt, parish of
Mydfai, in 1645, was a descendant of the Medygon, and an inheritor
of much of their landed property in that parish, the bulk of which
he bequeathed to his nephew, Morgan Owen, who died in 1667, and was
succeeded by his son Henry Owen; and at the decease of the last of
whose descendants, Robert Lewis, Esq., the estates became, through the
will of one of the family, the property of the late D. A. S. Davies,
Esq., M.P. for Carmarthenshire.
'Bishop Owen bequeathed to another nephew, Morgan ap Rees, son of
Rees ap John, a descendant of the Medygon, the farm of Rhyblid,
and some other property. Morgan ap Rees' son, Samuel Rice, resided
at Loughor, in Gower, Glamorganshire, and had a son, Morgan Rice,
who was a merchant in London, and became Lord of the Manor of Tooting
Graveney, and High Sheriff in the year 1772, and Deputy Lieutenant
of the county of Surrey, 1776. He resided at Hill House, which he
built. At his death the whole of his property passed to his only
child, John Rice, Esq., whose eldest son, the Rev. John Morgan Rice,
inherited the greater portion of his estates. The head of the family is
now the Rev. Horatio Morgan Rice, rector of South Hill with Callington,
Cornwall, and J.P. for the county, who inherited, with other property,
a small estate at Loughor. The above Morgan Rice had landed property in
Llanmadock and Llangenith, as well as Loughor, in Gower, but whether
he had any connexion with Howel the Physician (ap Rhys ap Llywelyn ap
Philip the Physician, and lineal descendant from Einion ap Rhiwallon),
who resided at Cilgwryd in Gower, is not known.
'Amongst other families who claim descent from the Physicians were
the Bowens of Cwmydw, Mydfai; and Jones of Dollgarreg and Penrhock,
in the same parish; the latter of whom are represented by Charles
Bishop, of Dollgarreg, Esq., Clerk of the Peace for Carmarthenshire,
and Thomas Bishop, of Brecon, Esq.
'Rees Williams of Mydfai is recorded as one of the Medygon. His
great-grandson was the late Rice Williams, M.D., of Aberystwyth,
who died May 16, 1842, aged 85, and appears to have been the last,
although not the least eminent, of the Physicians descended from the
mysterious Lady of Llyn y Fan [8].'
This brings the legend of the Lady of the Fan Lake into connexion
with a widely-spread family. There is another connexion between
it and modern times, as will be seen from the following statement
kindly made to me by the Rev. A. G. Edwards, Warden of the Welsh
College at Llandovery, since then appointed Bishop of St. Asaph:
'An old woman from Mydfai, who is now, that is to say in January 1881,
about eighty years of age, tells me that she remembers "thousands and
thousands of people visiting the Lake of the Little Fan on the first
Sunday or Monday in August, and when she was young she often heard
old men declare that at that time a commotion took place in the lake,
and that its waters boiled, which was taken to herald the approach of
the Lake Lady and her Oxen."' The custom of going up to the lake on
the first Sunday in August was a very well known one in years gone by,
as I have learned from a good many people, and it is corroborated by
Mr. Joseph Joseph of Brecon, who kindly writes as follows, in reply
to some queries of mine: 'On the first Sunday in the month of August,
Llyn y Fan Fach is supposed to be boiling (berwi). I have seen scores
of people going up to see it (not boiling though) on that day. I do not
remember that any of them expected to see the Lady of the Lake.' As to
the boiling of the lake I have nothing to say, and I am not sure that
there is anything in the following statement made as an explanation of
the yearly visit to the lake by an old fisherwoman from Llandovery:
'The best time for eels is in August, when the north-east wind blows
on the lake, and makes huge waves in it. The eels can then be seen
floating on the waves.'