British Goblins Part 4

[29] 'Arch. Camb.,' 4th Se., vii., 251.

IX.

As the mermaid superst.i.tion is seemingly absent in Wales, so there are no fairy tales of maidens who lure mortals to their doom beneath the water, as the Dracae did women and children, and as the Nymph of the Lurley did marriageable young men. But it is believed that there are several old Welsh families who are the descendants of the Gwragedd Annwn, as in the case of the Meddygon Myddfai. The familiar Welsh name of Morgan is sometimes thought to signify, 'Born of the Sea.'

Certainly mor in Welsh means sea, and gan a birth. It is curious, too, that a mermaid is called in Ba.s.se Bretagne 'Mary Morgan.' But the cla.s.s of stories in which a mortal marries a water-maiden is large, and while the local details smack of the soil, the general idea is so like in lands far remote from each other as to indicate a common origin in pre-historic times. In Wales, where the mountain lakes are numerous, gloomy, lonely, and yet lovely; where many of them, too, show traces of having been inhabited in ancient times by a race of lake-dwellers, whose pile-supported villages vanished ages ago; and where bread and cheese are as cla.s.sic as beer and candles, these particulars are localized in the legend. In the Faro Islands, where the seal is a familiar yet ever-mysterious object, with its human-like eyes, and glossy skin, the wife of supernatural race is a transformed seal. She comes ash.o.r.e every ninth night, sheds her skin, leaves it on the sh.o.r.e, and dances with her fairy companions. A mortal steals her sealskin dress, and when day breaks, and her companions return to their abode in the sea, compels her to remain and be his wife. Some day he offends her; she recovers her skin and plunges into the sea. In China, the superst.i.tion appears in a Lew-chewan legend mentioned by Dr. Dennys,[30] which relates how a fairy in the guise of a beautiful woman is found bathing in a man's well. He persuades her to marry him, and she remains with him for nine years, at the end of which time, despite the affection she has for their two children, she 'glides upwards into a cloud' and disappears.

FOOTNOTE:

[30] 'Folk-Lore of China,' 99.

CHAPTER IV.

Mountain Fairies--The Gwyllion--The Old Woman of the Mountain--The Black Mountain Gwyll--Exorcism by Knife--Occult Intellectual Powers of Welsh Goats--The Legend of Cadwaladr's Goat.

I.

The Gwyllion are female fairies of frightful characteristics, who haunt lonely roads in the Welsh mountains, and lead night-wanderers astray. They partake somewhat of the aspect of the Hecate of Greek mythology, who rode on the storm, and was a hag of horrid guise. The Welsh word gwyll is variously used to signify gloom, shade, duskiness, a hag, a witch, a fairy, and a goblin; but its special application is to these mountain fairies of gloomy and harmful habits, as distinct from the Ellyllon of the forest glades and dingles, which are more often beneficent. The Gwyllion take on a more distinct individuality under another name--as the Ellyllon do in mischievous Puck--and the Old Woman of the Mountain typifies all her kind. She is very carefully described by the Prophet Jones,[31] in the guise in which she haunted Llanhiddel Mountain in Monmouths.h.i.+re. This was the semblance of a poor old woman, with an oblong four-cornered hat, ash-coloured clothes, her ap.r.o.n thrown across her shoulder, with a pot or wooden can in her hand, such as poor people carry to fetch milk with, always going before the spectator, and sometimes crying 'Wow up!' This is an English form of a Welsh cry of distress, 'Wwb!' or 'Ww-bwb!'[32]

Those who saw this apparition, whether by night or on a misty day, would be sure to lose their way, though they might be perfectly familiar with the road. Sometimes they heard her cry, 'Wow up!' when they did not see her. Sometimes when they went out by night, to fetch coal, water, etc., the dwellers near that mountain would hear the cry very close to them, and immediately after they would hear it afar off, as if it were on the opposite mountain, in the parish of Aberystruth.

The popular tradition in that district was that the Old Woman of the Mountain was the spirit of one Juan White, who lived time out of mind in those parts, and was thought to be a witch; because the mountains were not haunted in this manner until after Juan White's death.[33]

When people first lost their way, and saw her before them, they used to hurry forward and try to catch her, supposing her to be a flesh-and-blood woman, who could set them right; but they never could overtake her, and she on her part never looked back; so that no man ever saw her face. She has also been seen in the Black Mountain in Brecons.h.i.+re. Robert Williams, of Langattock, Crickhowel, 'a substantial man and of undoubted veracity,' tells this tale: As he was travelling one night over part of the Black Mountain, he saw the Old Woman, and at the same time found he had lost his way. Not knowing her to be a spectre he hallooed to her to stay for him, but receiving no answer thought she was deaf. He then hastened his steps, thinking to overtake her, but the faster he ran the further he found himself behind her, at which he wondered very much, not knowing the reason of it. He presently found himself stumbling in a marsh, at which discovery his vexation increased; and then he heard the Old Woman laughing at him with a weird, uncanny, crackling old laugh. This set him to thinking she might be a gwyll; and when he happened to draw out his knife for some purpose, and the Old Woman vanished, then he was sure of it; for Welsh ghosts and fairies are afraid of a knife.

FOOTNOTES:

[31] See p. 104.

[32] p.r.o.nounced Woob.o.o.b.

[33] 'Juan (Shu) White is an old acquaintance of my boyhood,' writes to me a friend who was born some thirty years ago in Monmouths.h.i.+re. 'A ruined cottage on the Lasgarn hill near Pontypool was understood by us boys to have been her house, and there she appeared at 12 p.m., carrying her head under her arm.'

II.

Another account relates that John ap John, of Cwm Celyn, set out one morning before daybreak to walk to Caerleon Fair. As he ascended Milfre Mountain he heard a shouting behind him as if it were on Bryn Mawr, which is a part of the Black Mountain in Brecons.h.i.+re. Soon after he heard the shouting on his left hand, at Bwlch y Llwyn, nearer to him, whereupon he was seized with a great fright, and began to suspect it was no human voice. He had already been wondering, indeed, what any one could be doing at that hour in the morning, shouting on the mountain side. Still going on, he came up higher on the mountain, when he heard the shouting just before him, at Gilfach fields, to the right--and now he was sure it was the Old Woman of the Mountain, who purposed leading him astray. Presently he heard behind him the noise of a coach, and with it the special cry of the Old Woman of the Mountain, viz., 'Wow up!' Knowing very well that no coach could go that way, and still hearing its noise approaching nearer and nearer, he became thoroughly terrified, and running out of the road threw himself down upon the ground and buried his face in the heath, waiting for the phantom to pa.s.s. When it was gone out of hearing, he arose; and hearing the birds singing as the day began to break, also seeing some sheep before him, his fear went quite off. And this, says the Prophet Jones, was 'no profane, immoral man,' but 'an honest, peaceable, knowing man, and a very comely person' moreover.

III.

The exorcism by knife appears to be a Welsh notion; though there is an old superst.i.tion of wide prevalence in Europe that to give to or receive from a friend a knife or a pair of scissors cuts friends.h.i.+p. I have even encountered this superst.i.tion in America; once an editorial friend at Indianapolis gave me a very handsome pocket-knife, which he refused to part with except at the price of one cent, lawful coin of the realm, a.s.serting that we should become enemies without this precaution. In China, too, special charms are a.s.sociated with knives, and a knife which has slain a fellow-being is an invaluable possession. In Wales, according to Jones, the Gwyllion often came into the houses of the people at Aberystruth, especially in stormy weather, and the inmates made them welcome--not through any love they bore them, but through fear of the hurts the Gwyllion might inflict if offended--by providing clean water for them, and taking especial care that no knife, or other cutting tool, should be in the corner near the fire, where the fairies would go to sit. 'For want of which care many were hurt by them.' While it was desirable to exorcise them when in the open air, it was not deemed prudent to display an inhospitable spirit towards any member of the fairy world. The cases of successful exorcism by knife are many, and nothing in the realm of faerie is better authenticated. There was Evan Thomas, who, travelling by night over Bedwellty Mountain, towards the valley of Ebwy Fawr, where his house and estate were, saw the Gwyllion on each side of him, some of them dancing around him in fantastic fas.h.i.+on. He also heard the sound of a bugle-horn winding in the air, and there seemed to be invisible hunters riding by. He then began to be afraid, but recollected his having heard that any person seeing Gwyllion may drive them away by drawing out a knife. So he drew out his knife, and the fairies vanished directly. Now Evan Thomas was 'an old gentleman of such strict veracity that he' on one occasion 'did confess a truth against himself,' when he was 'like to suffer loss' thereby, and notwithstanding he 'was persuaded by some not to do it, yet he would persist in telling the truth, to his own hurt.'

Should we find, in tracing these notions back to their source, that they are connected with Arthur's sword Excalibur? If so, there again we touch the primeval world.

Jones says that the Old Woman of the Mountain has, since about 1800, (at least in South Wales,) been driven into close quarters by the light of the Gospel--in fact, that she now haunts mines--or in the preacher's formal words, 'the coal-pits and holes of the earth.'

IV.

Among the traditions of the origin of the Gwyllion is one which a.s.sociates them with goats. Goats are in Wales held in peculiar esteem for their supposed occult intellectual powers. They are believed to be on very good terms with the Tylwyth Teg, and possessed of more knowledge than their appearance indicates. It is one of the peculiarities of the Tylwyth Teg that every Friday night they comb the goats' beards to make them decent for Sunday. Their a.s.sociation with the Gwyllion is related in the legend of Cadwaladr's goat: Cadwaladr owned a very handsome goat, named Jenny, of which he was extremely fond; and which seemed equally fond of him; but one day, as if the very diawl possessed her, she ran away into the hills, with Cadwaladr tearing after her, half mad with anger and affright. At last his Welsh blood got so hot, as the goat eluded him again and again, that he flung a stone at her, which knocked her over a precipice, and she fell bleating to her doom. Cadwaladr made his way to the foot of the crag; the goat was dying, but not dead, and licked his hand--which so affected the poor man that he burst into tears, and sitting on the ground took the goat's head on his arm. The moon rose, and still he sat there. Presently he found that the goat had become transformed to a beautiful young woman, whose brown eyes, as her head lay on his arm, looked into his in a very disturbing way. 'Ah, Cadwaladr,' said she, 'have I at last found you?' Now Cadwaladr had a wife at home, and was much discomfited by this singular circ.u.mstance; but when the goat--yn awr maiden--arose, and putting her black slipper on the end of a moonbeam, held out her hand to him, he put his hand in hers and went with her. As for the hand, though it looked so fair, it felt just like a hoof. They were soon on the top of the highest mountain in Wales, and surrounded by a vapoury company of goats with shadowy horns. These raised a most unearthly bleating about his ears. One, which seemed to be the king, had a voice that sounded above the din as the castle bells of Carmarthen used to do long ago above all the other bells in the town. This one rushed at Cadwaladr and b.u.t.ting him in the stomach sent him toppling over a crag as he had sent his poor nannygoat. When he came to himself, after his fall, the morning sun was s.h.i.+ning on him and the birds were singing over his head. But he saw no more of either his goat or the fairy she had turned into, from that time to his death.

CHAPTER V.

Changelings--The Plentyn-newid--The Cruel Creed of Ignorance regarding Changelings--Modes of Ridding the House of the Fairy Child--The Legend of the Frugal Meal--Legend of the Place of Strife--Dewi Dal and the Fairies--Prevention of Fairy Kidnapping--Fairies caught in the Act by Mothers--Piety as an Exorcism.

I.

The Tylwyth Teg have a fatal admiration for lovely children. Hence the abundant folk-lore concerning infants who have been stolen from their cradles, and a plentyn-newid (change-child--the equivalent of our changeling) left in its place by the Tylwyth Teg. The plentyn-newid has the exact appearance of the stolen infant, at first; but its aspect speedily alters. It grows ugly of face, shrivelled of form, ill-tempered, wailing, and generally frightful. It bites and strikes, and becomes a terror to the poor mother. Sometimes it is idiotic; but again it has a supernatural cunning, not only impossible in a mortal babe, but not even appertaining to the oldest heads, on other than fairy shoulders. The veracious Prophet Jones testifies to a case where he himself saw the plentyn-newid--an idiot left in the stead of a son of Edmund John William, of the Church Valley, Monmouths.h.i.+re. Says Jones: 'I saw him myself. There was something diabolical in his aspect,' but especially in his motions. He 'made very disagreeable screaming sounds,' which used to frighten strangers greatly, but otherwise he was harmless. He was of a 'dark, tawny complexion.' He lived longer than such children usually lived in Wales in that day, (a not altogether pleasant intimation regarding the hard lot to which such children were subjected by their unwilling parents,) reaching the age of ten or twelve years. But the creed of ignorance everywhere as regards changelings is a very cruel one, and reminds us of the tests of the witchcraft trials. Under the pretence of proving whether the objectionable baby is a changeling or not, it is held on a shovel over the fire, or it is bathed in a solution of the fox-glove, which kills it; a case where this test was applied is said to have actually occurred in Carnarvons.h.i.+re in 1857. That there is nothing specially Welsh in this, needs not to be pointed out. Apart from the fact that infanticide, like murder, is of no country, similar practices as to changelings have prevailed in most European lands, either to test the child's uncanny quality, or, that being admitted, to drive it away and thus compel the fairies to restore the missing infant. In Denmark the mother heats the oven, and places the changeling on the peel, pretending to put it in; or whips it severely with a rod; or throws it into the water. In Sweden they employ similar methods. In Ireland the hot shovel is used. With regard to a changeling which Martin Luther tells of in his 'Colloquia Mensalia,' the great reformer declared to the Prince of Anhalt, that if he were prince of that country he would 'venture _homicidium_ thereon, and would throw it into the River Moldaw.' He admonished the people to pray devoutly to G.o.d to take away the devil, which 'was done accordingly; and the second year after the changeling died.' It is hardly probable that the child was very well fed during the two years that this pious process was going on. Its starved ravenous appet.i.te indeed is indicated in Luther's description: It 'would eat as much as two threshers, would laugh and be joyful when any evil happened in the house, but would cry and be very sad when all went well.'

II.

A story, told in various forms in Wales, preserves a tradition of an exceedingly frugal meal which was employed as a means of banis.h.i.+ng a plentyn-newid. M. Villemarque, when in Glamorgans.h.i.+re, heard this story, which he found to be precisely the same as a Breton legend, in which the changeling utters a rhymed triad as follows:

Gweliz vi ken guelet iar wenn, Gweliz mez ken gwelet gwezen.

Gweliz mez ha gweliz gwial, Gweliz derven e Koat Brezal, Biskoaz na weliz kemend all.

In the Glamorgan story the changeling was heard muttering to himself in a cracked voice: 'I have seen the acorn before I saw the oak: I have seen the egg before I saw the white hen: I have never seen the like of this.' M. Villemarque found it remarkable that these words form in Welsh a rhymed triad nearly the same as in the Breton ballad, thus:

Gweliz mez ken gwelet derven, Gweliz vi ken gwelet iar wenn, Erioez ne wiliz evelhenn.[34]

Whence he concluded that the story and the rhyme are older than the seventh century, the epoch of the separation of the Britons of Wales and Armorica. And this is the story: A mother whose child had been stolen, and a changeling left in its place, was advised by the Virgin Mary to prepare a meal for ten farm-servants in an egg-sh.e.l.l, which would make the changeling speak. This she did, and the changeling asked what she was about. She told him. Whereupon he exclaimed, 'A meal for ten, dear mother, in one egg-sh.e.l.l?' Then he uttered the exclamation given above, ('I have seen the acorn,' etc.,) and the mother replied, 'You have seen too many things, my son, you shall have a beating.' With this she fell to beating him, the child fell to bawling, and the fairy came and took him away, leaving the stolen child sleeping sweetly in the cradle. It awoke and said, 'Ah, mother, I have been a long time asleep!'

FOOTNOTE:

[34] Keightley, 'Fairy Mythology,' 437.

III.

I have encountered this tale frequently among the Welsh, and it always keeps in the main the likeness of M. Villemarque's story. The following is a nearly literal version as related in Radnors.h.i.+re (an adjoining county to Montgomerys.h.i.+re), and which, like most of these tales, is characterised by the non-primitive tendency to give names of localities: 'In the parish of Trefeglwys, near Llanidloes, in the county of Montgomery, there is a little shepherd's cot that is commonly called 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 after, indispensable business called the wife to the house of one of her nearest neighbours, yet notwithstanding that 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 Tylwyth Teg, haunting the neighbourhood. However, she went and returned as soon as she could;' but on her way back she was 'not a little terrified at seeing, though it was midday, some of the old elves of the blue petticoat.' She hastened home in great apprehension; but all was as she had left it, so that her mind was greatly relieved. 'But after some time had pa.s.sed 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 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 was very heavy of heart, she determined to go and consult a conjuror, feeling a.s.sured that everything was known to him.... 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 sh.e.l.l of a hen's egg, and boil the sh.e.l.l 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:

Gwelais fesen cyn gweled derwen; Gwelais wy cyn gweled iar; Erioed ni welais ferwi bwyd i fedel Mewn plisgyn wy iar!

Acorns before oak I knew; An egg before a hen; Never one hen's egg-sh.e.l.l stew Enough for harvest men!

'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 blue trousers came to save their dwarfs, and the mother had her own children back again; and thus the strife between her and her husband ended.'[35]

FOOTNOTE:

[35] 'Cambrian Quarterly,' ii., 86.