Thomas Andrew, of the parish of Llanhiddel, heard them one night as he was coming home. 'He heard them coming towards him, though he saw them not.' Their cry grew fainter as they drew near him, pa.s.sed him, and louder again as they went from him. They went down the steeps towards the river Ebwy. And Thomas Andrew was 'a religious man, who would not have told an untruth for fear or for favour.'

FOOTNOTES:

[103] 'Cambro-Briton,' i., 350.

[104] Dr. W. Owen Pughe's Trans., 'Camb.-Briton,' ii., 271.

VIII.

No form of superst.i.tion has had a wider popularity than this of spiritual hunting dogs, with which was usually connected in olden time the wild huntsman, a personage who has dropped quite out of modern belief, at least in Wales. In France this goblin was called Le Grand Veneur, and hunted with his dogs in the forests of Fontainebleau; in Germany it was Hackelberg, who sold himself to the devil for permission to hunt till doomsday. In Britain it was King Arthur who served as the goblin huntsman. Peasants would hear the cry of the hounds and the sounding of the horns, but the huntsman was invisible.

When they called out after him, however, the answer came back: 'We are King Arthur and his kindred.' Mr. Baring-Gould,[105] in giving an account of the myth of Odin, the Wild Huntsman, who rides over the forests by night on a white horse, with his legion of h.e.l.l-hounds, seems to ascribe the superst.i.tion to the imagination of a belated woodcutter frightened by the wind in the tree-tops. William Henderson[106] presumes the belief in the Wild Huntsman's pack, which prevails in the North of England, to come from the strange unearthly cries uttered by wild fowl on their pa.s.sage southward, and which sound like the yelping of dogs. These natural phenomena have not served, however, to keep the old belief alive in Wales.

That the Cwn Annwn are descendants of the wish-hound of Hermes, hardly admits of doubt. The same superst.i.tion prevails among all Aryan peoples, with details differing but little. The souls of the dying are carried away by the howling winds, the dogs of Hermes, in the ancient mythology as in surviving beliefs; on this follows the custom of opening the windows at death, so that the released soul may escape. In Devonshire they say no soul can escape from the house in which its body dies, unless all the locks and bolts are opened. In China a hole is made in the roof for a like purpose. The early Aryan conception of the wind as a howling dog or wolf speeding over the house-tops caused the inmates to tremble with fear, lest their souls should be called to follow them. It must be constantly borne in mind that all these creatures of fancy were more or less interchangeable, and the G.o.d Hermes was at times his own dog, which escorted the soul to the river Styx. The winds were now the maruts, or spirits of the breeze, serving Indra, the sky-G.o.d; again they were the great psychopomp himself. The peasant who to-day tells you that dogs can see death enter the house where a person is about to die, merely repeats the idea of a primeval man whose ignorance of physical science was complete.

FOOTNOTES:

[105] 'Iceland, its Scenes and Sagas,' 199-203.

[106] 'Notes on Folk-Lore,' 97.

CHAPTER IX.

The Corpse Candle--Its Peculiarities--The Woman of Caerau--Grasping a Corpse Candle--The Crwys Candle--Lights issuing from the Mouth--Jesting with the Canwyll Corph--The Candle at Pontfaen--The Three Candles at Golden Grove--Origin of Death-Portents in Wales--Degree of Belief prevalent at the Present Day--Origin of Spirits in General--The Supernatural--The Question of a Future Life.

I.

Perhaps the most picturesque of the several death-omens popular in Wales is the Canwyll Corph, or Corpse Candle. It is also, according to my observation, the most extensively believed in at the present day.

Its details are varied and extremely interesting. The idea of a goblin in the form of a lighted tallow candle is ludicrous enough, at first sight; and indeed I know several learned Welsh gentlemen who venture to laugh at it; but the superst.i.tion grows more and more grim and less risible the better one becomes acquainted with it. It is worth noting here that the canwyll, or candle, is a more poetic thing among the Welsh--has a higher literary place, so to speak--than among English-speaking peoples. In the works of their ancient poets the candle is mentioned in pa.s.sages where we should use the word light or lamp--as in this verse, which is attributed to Aneurin (sixth century):

The best candle for man is prudence.

The candle is the favourite figure for mental guidance among the Welsh;[107] there is no book in the Welsh language so popular as a certain work of religious counsel by a former Vicar of Llandovery, called 'The Candle of the Cymry.' The Corpse Candle is always and invariably a death-warning. It sometimes appears as a stately flambeau, stalking along unsupported, burning with a ghastly blue flame. Sometimes it is a plain tallow 'dip' in the hand of a ghost, and when the ghost is seen distinctly it is recognised as the ghost of some person yet living, who will now soon die. This, it will be noticed, is a variation upon the wraith, or Lledrith. Sometimes the goblin is a light which issues from a person's mouth or nostrils.

According to the belief of some sections, the size of the candle indicates the age of the person who is about to die, being large when it is a full-grown person whose death is foretold, small when it is a child, still smaller when an infant. Where two candles together are seen, one of which is large and the other small, it is a mother and child who are to die. When the flame is white, the doomed person is a woman; when red, a man.

FOOTNOTE:

[107] Stephens, 'Lit. of the Kymry,' 287. (New Ed., 1876.)

II.

Among the accounts of the Corpse Candle which have come under my notice none are more interesting than those given me by a good dame whom I encountered at Caerau, near Cardiff. Caerau is a little village of perhaps one hundred souls, crouched at the foot of a steep hill on whose summit are the ancient earthworks of a Roman camp. On this summit also stands the parish church, distinctly visible from Cardiff streets, so ponderous is its square tower against the sky. To walk there is a pleasant stroll from the late Marquis of Bute's statue in the centre of the seaport town. I am thus particular merely for emphasis of the fact that this superst.i.tion is not confined to remote and out-of-the-way districts. Caerau is rural, and its people are all poor people, perhaps; but its church is barely three miles from the heart of a busy seaport. In this church I met the voluble Welshwoman who gave me the accounts referred to. One was to this effect: One night her sister was lying very ill at the narrator's house, and she was alone with her children, her husband being in the lunatic asylum at Cardiff. She had just put the children to bed, and had set her candle on the floor preparatory to going to bed herself, when there came a 'swish' along the floor, like the rustling of grave-clothes, and the candle was blown out. The room, however, to her surprise, remained glowing with a feeble light as from a very small taper, and looking behind her she beheld 'old John Richards,' who had been dead ten years. He held a Corpse Candle in his hand, and he looked at her in a chill and steadfast manner which caused the blood to run cold in her veins. She turned and woke her eldest boy, and said to him, 'Don't you see old John Richards?' The boy asked 'Where?' rubbing his eyes.

She pointed out the ghost, and the boy was so frightened at sight of it that he cried out 'O wi! O Dduw! I wish I may die!' The ghost then disappeared, the Corpse Candle in its hand; the candle on the floor burned again with a clear light, and the next day the sick sister died.

Another account ran somewhat thus: The narrator's mother-in-law was ill with a cancer of the breast. 'Jenny fach,' she said to the narrator one night, 'sleep by me--I feel afraid.' 'Hach!' said Jenny, thinking the old woman was foolishly nervous; but she stayed. As she was lying in bed by the side of her mother-in-law, she saw at the foot of the bed the faint flame of a Corpse Candle, which shed no light at all about the room; the place remained as dark as it was before. She looked at it in a sort of stupor for a short time, and then raised herself slowly up in bed and reached out to see if she could grasp the candle. Her fingers touched it, but it immediately went out in a little shower of pale sparkles that fell downward. At that moment her mother-in-law uttered a groan, and expired.

'Do you know Thomas Mathews, sir?' she asked me; 'he lives at Crwys now, but he used to live here at Caerau.' 'Crwys?' I repeated, not at once comprehending. 'Oh, you must know Crwys, sir; it's just the other side of Cardiff, towards Newport.' 'Can you spell it for me?'[108] The woman blushed. ''Deed, sir,' said she, 'I ought to be a scholar, but I've had so much trouble with my old man that I've quite forgot my spellin'.' However, the story of Thomas Mathews was to the effect that he saw a Corpse Candle come out of his father's mouth and go to his feet, and away a bit, then back again to the mouth, which it did not exactly enter, but blended as it were with the sick man's body. I asked if the candle was tallow at any point in its excursion, to which I was gravely answered that it was the spirit of tallow. The man died not long after, in the presence of my informant, who described the incident with a dramatic force and fervour peculiarly Celtic, concluding with the remark: 'Well, well, there's only one way to come into the world, but there's a many ways to go out of it.'

The light issuing from the mouth is a fancy frequently encountered. In the 'Liber Landavensis' it is mentioned that one day as St. Samson was celebrating the holy mysteries, St. Dubricius with two monks saw a stream of fire to proceed glittering from his mouth.[109] In old woodcuts, the souls of the dying are represented as issuing from the mouth in the form of small human figures; and the Tyrolese peasants still fancy the soul is seen coming out of the mouth of a dying man like a little white cloud.[110] From the mouth of a patient in a London hospital some time since the nurses observed issuing a pale bluish flame, and soon after the man died. The frightened nurses--not being acquainted with the corpse-candle theory of such things--imagined the torments of h.e.l.l had already begun in the still living body. A scientific explanation of the phenomenon ascribed it to phosphuretted hydrogen, a result of incipient decomposition.[111]

FOOTNOTES:

[108] It is p.r.o.nounced Croo-iss.

[109] 'Liber Landavensis,' 299.

[110] Tylor, 'Primitive Culture,' 391.

[111] 'Transactions Cardiff Nat. Soc.,' iv. 5.

III.

It is ill jesting with the Corpse Candle. Persons who have endeavoured to stop it on its way have come severely to grief thereby. Many have been struck down where they stood, in punishment of their audacity, as in the case of William John, a blacksmith of Lanboydi. He was one night going home on horseback, when he saw a Corpse Candle, and his natural caution being at the moment somewhat overcome by potables, he resolved to go out of his way to obstruct its pa.s.sage. As the candle drew near he saw a corpse upon a bier, the corpse of a woman he knew, and she held the candle between her forefingers, and dreadfully grinned at him. Then he was struck from his horse, and lay in the road a long time insensible, and was ill for weeks thereafter. Meantime, the woman whose spectral corpse he had seen, died and was buried, her funeral pa.s.sing by that road.

A clergyman's son in Carmarthenshire, (subsequently himself a preacher,) who in his younger days was somewhat vicious, came home one night late from a debauch, and found the doors locked. Fearing to disturb the folk, and fearing also their reproaches and chidings for his staying out so late, (as many a young fellow has felt before and since,) he went to the man-servant, who slept in an out-room, as is sometimes the custom in Welsh rural districts. He could not awake the man-servant, but while standing over him, he saw a small light issue from the servant's nostrils, which soon became a Corpse Candle. He followed it out. It came to a foot-bridge which crossed a rivulet.

Here the young man became inspired with the idea of trying an experiment with the Corpse Candle. He raised the end of the foot-bridge off the bank, and watched to see what the ghostly light would do. When it came to the rivulet it seemed to offer to go over, but hesitated, as if loth to cross except upon the bridge. So the young man put the bridge back in its place, and stayed to see how the candle would act. It came on the bridge, and as it pa.s.sed the young man it struck him, as with a handkerchief. But though the blow was thus light and phantom-like, it doubled the young man up and left him a senseless heap on the ground, where he lay till morning, when he recovered and went home. It is needless to add that the servant died.

IV.

Morris Griffith was once schoolmaster in the parish of Pontfaen, in Pembrokeshire, but subsequently became a Baptist preacher of the Gospel. He tells this story: 'As I was coming from a place called Tre-Davydd, and was come to the top of the hill, I saw a great light down in the valley, which I wondered at; for I could not imagine what it meant. But it came to my mind that it was a light before a burying, though I never could believe before that there was such a thing. The light which I saw then was a very red light, and it stood still for about a quarter of an hour in the way which went towards Llanferch-Llawddog church. I made haste to the other side of the hill, that I might see it farther; and from thence I saw it go along to the churchyard, where it stood still for a little time and entered into the church. I remained waiting to see it come out, and it was not long before it came out, and went to a certain part of the churchyard, where it stood a little time, and then vanished out of my sight. A few days afterwards, being in school with the children about noon, I heard a great noise overhead, as if the top of the house was coming down. I ran out to see the garret, and there was nothing amiss. A few days afterwards, Mr. Higgon of Pontfaen's son died. When the carpenter came to fetch the boards to make the coffin, (which were in the garret,) he made exactly such a stir, in handling the boards in the garret, as was made before by some spirit, who foreknew the death that was soon to come to pa.s.s. In carrying the body to the grave, the burying stood where the light had stood for about a quarter of an hour, because there was some water crossing the way, and the people could not go over it without wetting their feet, therefore they were obliged to wait till those that had boots helped them over. The child was buried in that very spot of ground in the churchyard, where I saw the light stop after it came out of the church. This is what I can boldly testify, having seen and heard what I relate--a thing which before I could not believe.'

Joshua Coslet, before mentioned in these pages, suddenly met a Corpse Candle as he was going through Heol Bwlch y Gwynt, (Windgap Lane) in Llandilo Fawr parish. It was a small light when near him, but increased as it went farther from him. He could easily see that there was some dark shadow pa.s.sing along with the candle, and the shadow of a man carried it, holding it 'between his three forefingers over against his face.' He might perhaps have seen more, but he was afraid to look too earnestly upon it. Not long after, a burying pa.s.sed through Heol Bwlch y Gwynt. Another time he saw the likeness of a candle carried in a skull. 'There is nothing unlikely or unreasonable in either of these representations,' says the Prophet Jones, their historian.

A Carmarthenshire tradition relates that one day, when the coach which runs between Llandilo and Carmarthen was pa.s.sing by Golden Grove, the property of the Earl of Cawdor, three Corpse Candles were observed on the surface of the water gliding down the stream which runs near the road. All the pa.s.sengers saw them. A few days after, some men were about crossing the river near there in a coracle, when one of them expressed his fear at venturing, as the river was flooded, and he remained behind. Thus the fatal number crossed the river--three--three Corpse Candles having foretold their fate; and all were drowned.

V.

Tradition ascribes the origin of all these death-portents to the efforts of St. David. This saint appears to have been a great and good man, and a zealous Catholic, who, as a contemporary of the historical Arthur, is far enough back in the dim past to meet the views of romantic minds. And a prelate who by his prayers and presence could enable King Arthur to overthrow the Saxons in battle, or who by his pious learning could single-handed put down the Pelagian heresy in the Cardiganshire synod, was surely strong enough to invoke the Gwrach y Rhibyn, the Cyhyraeth, the Corpse Candle, and all the dreadful brood. This the legend relates he did by a special appeal to Heaven.

Observing that the people in general were careless of the life to come, and could not be brought to mind it, and make preparation for it, St. David prayed that Heaven would give a sign of the immortality of the soul, and of a life to come, by a presage of death. Since that day, Wales, and particularly that part of Wales included in the bishopric of St. David, has had these phantoms. More materialistic minds consider these portents to be a remainder of those practices by which the persecuted Druids performed their rites and long kept up their religion in the land which Christianity had claimed: a similar origin, in fact, is here found for goblin omens as for fairies.

That these various portents are extensively believed in at the present day there cannot be a doubt; with regard to the most important of them, I am able to testify with the fullest freedom; I have heard regarding them story after story, from the lips of narrators whose sincerity was expressed vividly in face, tones, and behaviour. The excited eye, the paling cheek, the bated breath, the sinking voice, the intense and absorbed manner--familiar phenomena in every circle where ghost stories are told--evidenced the perfect sincerity, at least, of the speakers.

It is unnecessary here to repeat, what I for my own part never forget, nor, I trust, does the reader, that Wales is no exception to the rest of the world in its credulity. That it is more picturesque is true, and it is also true that there is here an unusual amount of legend which has not hitherto found its way into books. Death-omens are common to all lands; even in America, there are tales of the banshee, imported from Ireland along with the sons of that soil. In one recent case which came under my notice the banshee belonged to a Cambridgeshire Englishman. This was at Evansville, Indiana, and the banshee had appeared before the deaths of five members of a family, the last of whom was the father. His name was Feast, and the circ.u.mstances attending the banshee's visits were gravely described in a local journal as a matter of news. Less distinguished death-portents are common enough in the United States. That the Cambrian portents are so picturesque and clearly defined must be considered strong testimony to the vivid imagination of the Welsh. Figures born of the fancy, as distinguished from creatures born of the flesh, prove their parentage by the vagueness of their outlines. The outlines of the Cyhyraeth and the Gwrach y Rhibyn sometimes run into and mingle with each other, and so do those of the Tolaeth and the Goblin Funeral; but the wonder is they are such distinct ent.i.ties as they are.

VI.

To say that all the visible inhabitants of the mundane spirit-world are creatures of the disordered human liver, is perhaps a needless harshness of statement. The question of a future life is not involved in this subject, nor raised by the best writers who are studying it; but, religious belief quite apart, it remains to be proved that spirits of a supernatural world have any share in the affairs of a world governed by natural law. A goblin which manifests itself to the human eye, it seems to me, becomes natural, by bowing before the natural laws which rule in optics. Yet believers in ghosts find no difficulty in this direction; the word 'supernatural' covers a mult.i.tude of sins. 'What is the supernatural?' asks Disraeli, in 'Lothair.' 'Can there be anything more miraculous than the existence of man and the world? anything more literally supernatural than the origin of things?'

Surely, in this life, nothing! The student who endeavours to govern his faith by the methods of science asks no more of any ghost that ever walked the earth, than that it will prove itself a reality. Man loves the marvellous. The marvels of science, however, do not melt away into thin air on close examination. They thrive under the severest tests, and grow more and more extraordinary the more they are tried. The spectroscope and the radiometer are more wonderful than any 'supernatural' thing yet heard of. Transportation through the air in the arms of a spirit is a clear impossibility; but it is less wonderful than the every-day feats of electricity in our time, the bare conception of which would have filled Plato and Aristotle with awe.