St. Dewi is to the Welsh what St. George is to the English, St. Andrew to the Scotch, and St. Patrick to the Irish. His day is celebrated on the 1st of March throughout Wales, and indeed throughout the world where Welshmen are. In some American ports (perhaps all) the British consulate displays its flag in honour of the day. In Wales there are processions, grand dinners; places of business are closed; the poor are banqueted; speeches are made and songs are sung. The most characteristic feature of the day is the wearing of the leek. This feature is least conspicuous, it may be noted, in those parts of Wales where the English residents are fewest, and least of all in the ultra-Welsh shires of Cardigan and Carmarthen, where St. David is peculiarly honoured. The significance of this fact no doubt lies in the absence of any necessity for a.s.serting a Cambrianism which there are none to dispute. In the border towns, every Welshman who desires to a.s.sert his national right wears the leek in his hat or elsewhere on his person; but in the shadow of St. David's College at Lampeter, not a leek is seen on St. Dewi's Day. In Glamorganshire may be found the order of Knights of the Leek, who hold high festival on the 1st of every March, gathering in the Welsh bards and men of letters.

Why is the leek worn? Practically, because the wearer is a Welshman who honours tradition. But the precise origin of the custom is involved in an obscurity from which emerge several curious and interesting traditions. The verses cited at the opening of this Part refer to one of these; they are quoted by Manby[115] without other credit than 'a very antient ma.n.u.script.' Another tradition is thus given in a pamphlet of 1642:[116] 'S. David when hee always went into the field in Martiall exercise he carried a Leek with him, and once being almost faint to death, he immediately remembred himself of the Leek, and by that means not only preserved his life but also became victorious: hence is the Mythologie of the Leek derived.' The practice is traced by another writer[117] to 'the custom of Cymhortha, or the neighbourly aid practised among farmers, which is of various kinds.

In some districts of South Wales all the neighbours of a small farmer without means appoint a day when they all attend to plough his land, and the like; and at such a time it is a custom for each individual to bring his portion of leeks, to be used in making pottage for the whole company; and they bring nothing else but the leeks in particular for the occasion.' Some find the true origin of the custom in Druidical days, but their warrant is not clear, nor how it came to be a.s.sociated with the 1st of March in that case. The military origin bears down the scale of testimony, and gives the leek the glory of a Cambrian victory as its consecrator to ornamental purposes. Whether this victory was over the Saxon or the Gaul does not exactly appear; some traditions say one, some the other. The battle of Poictiers has been named; also that of Cressy, where the Welsh archers did good service with the English against a common enemy; but an older tradition is to the effect that the Saxon was the foe. The invaders had a.s.sumed the dress of the Britons, that they might steal upon them unsuspected; but St.

David ordered the Welshmen to stick leeks in their caps as a badge of distinction. This he did merely because there was a large field of leeks growing near the British camp. The precaution gave the day to the favoured of St. Dewi.

It cannot be denied that there have been found Englishmen rude enough to ridicule this honourable and ancient custom of the Welsh, though why they should do so there is no good reason. The leek is not fragrant, perhaps; but if an old custom must smell sweet or be laughed at, there is work enough for our risibles in every English parish.

The following is one of the foolish legends of the English respecting the leek: 'The Welsh in olden days were so infested by ourang outangs that they could obtain no peace day or night, and not being themselves able to extirpate them they invited the English to a.s.sist, who came; but through mistake killed several of the Welsh, so that in order to distinguish them from the monkeys they desired them to stick a leek in their hats.' The author of this ridiculous tale deserves the fate of Pistol, whom Fluellen compelled to eat his leek, skin and all.

_Flu._ I peseech you heartily, scurvy lowsy knave, at my desires, and my requests, and my pet.i.tions, to eat, look you, this leek; because, look you, you do not love it, nor your affections, and your appet.i.tes, and your digestions, does not agree with it, I would desire you to eat it.

_Pist._ Not for Cadwallader, and all his goats.

_Flu._ There is one goat for you. [_Strikes him._] Will you be so good, scald knave, as eat it?

_Pist._ Base Trojan, thou shalt die.

_Flu._ You say very true, scald knave, when Got's will is: I will desire you to live in the meantime, and eat your victuals.... If you can mock a leek you can eat a leek....

_Pist._ Quiet thy cudgel; thou dost see, I eat.

_Flu._ Much goot do you, scald knave, heartily. Nay, 'pray you, throw none away; the skin is goot for your proken c.o.xcomb. When you take occasions to see leeks hereafter, I pray you, mock at them! that is all.[118]

FOOTNOTES:

[115] 'Hist. and Ant. of the Parish of St. David,' 54.

[116] 'The Welchmen's Ivbilee to the honour of St. David, shewing the manner of that solemn celebration which the Welchmen annually hold in honour of St. David, describing likewise the trve and reall cause why they wear that day a _Leek_ on their Hats, with an excellent merry Sonnet annexed unto it, composed by T. Morgan Gent. London. Printed for I. Harrison.'

[117] Owen, 'Camb. Biog.' 86.

[118] Shaks., 'K. Henry V.,' Act V., Sc. 1.

VI.

The traditional St. David is a brilliant figure in Welsh story; with the historical character this work has not to deal. The legendary account of him represents a man of gigantic stature and fabulous beauty, whose age at his death was 147 years. He was a direct descendant of the sister of the Virgin Mary, and his first miracles were performed while he was yet unborn. In this condition he regulated the diet of his virgin mother, and struck dumb a preacher who presumed to preach in her presence. At the hour of his birth St. Dewi performed a miracle; another when he was baptized; and he was taught his lessons (at a place called The Old Bush, in South Wales) by a pigeon with a golden beak, which played about his lips. As he grew up, his miraculous powers waxed stronger; and magicians who opposed him were destroyed by fire which he called from heaven to consume them.

Thirsty, a fountain rose in Glyn Hodnant at his call, and from this fountain ran not water but good wine. When he went about the country he was always accompanied by an angel. On the banks of the river Teify, a miserable woman wept over her son who lay dead; she appealed to Dewi, who laid hold of the boy's right hand and he arose from the dead as if from a sleep. At Llandewi Brefi, in Cardiganshire, as he was preaching on the surface of the flat ground, the ground rose as a high mount under his feet, so that the people all about could see him as well as hear him. A labourer lifted his pickaxe to strike a friend of Dewi's, which the saint seeing from afar off, raised his hand and willed that the labourer's hand should become stiff--which it did.

Another friend, going away to Ireland, forgot and left behind him a little bell that Dewi had given him; but Dewi sent the bell across the sea by an angel, so that it arrived there next day without the aid of human hands. And finally, having made up his mind that he would die and go to heaven, he did so--but quite of his own will--at his own request, so to speak. Having asked that his soul might be taken, an angel informed him it would be taken on the first of March proximo. So David bade his friends good-bye on the 28th of February, greatly to their distress. 'Alas!' they cried, 'the earth will not swallow us!

Alas! fire will not consume us! Alas! the sea will not come over the land! Alas! the mountains will not fall to cover us!' On Tuesday night, as the c.o.c.ks were crowing, a host of angels thronged the streets of the city, and filled it with joy and mirth; and Dewi died.

'The angels took his soul to the place where there is light without end, and rest without labour, and joy without sorrow, and plenty of all good things, and victory, and brightness, and beauty.' There Abel is with the martyrs, Noah is with the sailors, Thomas is with the Indians, Peter is with the apostles, Paul is with the Greeks, other saints are with other suitable persons, and David is with the kings.[119]

On the summit which rose under St. Dewi while he stood on it and preached, now stands St. David's church, at Llandewi Brefi. In the days of its glory--i.e. during nearly the whole period of Roman Catholic rule--it was renowned beyond all others in Britain. To go twice to St. David's was deemed equal to going once to Rome, and a superst.i.tious belief prevailed that every man must go to St. David's once, either alive or dead. William the Conqueror marched through Wales in hostile array in 1080, but arriving at St. David's shrine laid aside the warrior for the votary.

FOOTNOTE:

[119] 'Cambro-British Saints,' 402, etc.

VII.

St. Patrick's Day is celebrated in Wales with much enthusiasm. The Welsh believe that St. Patrick was a Welshman. Born at Llandeilo Talybont, in Glamorganshire, and educated at the famous college of Llantwit Major, he held St. David's place till the coming of Dewi was announced to him; then he went into Ireland, to do missionary work, as it were. This is the monastic tale. Patrick was comfortably settled in the valley of Rosina, and intended to pa.s.s his life there, but an angel came to him and said, 'Thou must leave this place to one who is not yet born.' Patrick was annoyed, even angered, but obedient, and went off to Ireland, where he became a great man.[120] The story of the Iolo MSS., however, presents the matter in a different light: 'About A.D. 420 the Island of Britain seemed to have neither ruler nor proprietor.' The Irish took advantage of this state of things to invade and oppress Britain, robbing her of corn, cattle, 'and every other moveable property that they could lay their hands on.' Among other things, they stole away St. Patrick from the college at Llantwit Major, 'whence that college became dest.i.tute of a princ.i.p.al and teacher for more than forty years, and fell into dilapidation'--a condition it remains in at present, by the way. 'Patrick never returned to Wales, choosing rather to reside in Ireland; having ascertained that the Irish were better people than the Welsh, in those times.'[121] Still, it is not the native Welsh who are as a rule the celebrators of St. Patrick's Day in Wales.

FOOTNOTES:

[120] 'Cambro-British Saints,' 403.

[121] Iolo MSS., 455.

VIII.

Shrove Tuesday was once characterised by a custom called throwing at c.o.c.ks, now obsolete. Hens which had laid no eggs before that day were threshed with a flail, as being good for nothing. The person who hit the hen with the flail and killed her got her for his reward.

The more reputable custom of cramming with crammwythau (pancakes) still survives, and is undoubtedly of extreme antiquity.

CHAPTER II.

Sundry Lenten Customs--Mothering Sunday--Palm Sunday--Flowering Sunday--Walking Barefoot to Church--Spiritual Potency of Buns--Good Friday Superst.i.tions--Making Christ's Bed--Bad Odour of Friday--Unlucky Days--Holy Thursday--The Eagle of Snowdon--New Clothing at Easter--Lifting--The Crown of Porcelain--Stocsio--Ball-Playing in Churchyards--The Tump of Lies--Dancing in Churchyards--Seeing the Sun Dance--Calan Ebrill, or All Fools' Day--May Day--The Welsh Maypole--The Daughter of Lludd Llaw Ereint--Carrying the Kings of Summer and Winter.

I.

Wearing mourning throughout Lent was formerly common in Wales. In Monmouthshire, Mothering Sunday--the visiting of parents on Mid-Lent Sunday--was observed in the last century, but is nowhere popular in Wales at present. Palm Sunday takes precedence among the Welsh, and is very extensively and enthusiastically observed. The day is called Flowering Sunday, and its peculiar feature is strewing the graves of the dead with flowers. The custom reaches all cla.s.ses, and all parts of the Princ.i.p.ality. In the large towns, as Cardiff, many thousands of people gather at the graves. The custom is a.s.sociated with the strewing of palms before Christ on his entry into Jerusalem, but was observed by the British Druids in celebration of the awakening life of the earth at this season.

II.

In Pembrokeshire, it was customary up to the close of the last century, to walk barefoot to church on Good Friday, as had been done since times prior to the Reformation. The old people and the young joined in this custom, which they said was done so as not to 'disturb the earth.' All business was suspended, and no horse nor cart was to be seen in the town.

Hot-cross buns also figured in a peculiar manner at this time. They were eaten in Tenby after the return from church. After having tied up a certain number in a bag, the folk hung them in the kitchen, where they remained till the next Good Friday, for use as medicine. It was believed that persons labouring under any disease had only to eat a portion of a bun to be cured. The buns so preserved were used also as a panacea for all the diseases of domestic animals. They were further believed to be serviceable in frightening away goblins of an evil sort.

That these buns are of Christian invention is the popular belief, and indeed this notion is not altogether exploded among the more intelligent cla.s.ses. Their connection with the cross of the Saviour is possible by adoption--as the early Christians adopted many pagan rites and customs--but that they date back to pre-historic times there is abundant testimony.

Innumerable are the superst.i.tious customs and beliefs a.s.sociated with Good Friday. In Pembrokeshire there was a custom called 'making Christ's bed.' A quant.i.ty of long reeds were gathered from the river and woven into the shape of a man. This effigy was then stretched on a wooden cross, and laid in some retired field or garden, and left there.

The birth of a child on that day is very unlucky--indeed a birth on any Friday of the whole year is to be deprecated as a most unfortunate circ.u.mstance.

III.

The bad odour in which Friday is everywhere held is naturally a.s.sociated, among Christians, with the crucifixion; but this will not account for the existence of a like superst.i.tion regarding Friday among the Brahmins of India, nor for the prevalence of other lucky and unlucky days among both Aryan and Mongolian peoples. In the Middle Ages Monday and Tuesday were unlucky days. A Welshman who lived some time in Russia, tells me Monday is deemed a very unlucky day there, on which no business must be begun. In some English districts Thursday is the unlucky day. In Norway it is lucky, especially for marrying. In South Wales, Friday is the fairies' day, when they have special command over the weather; and it is their whim to make the weather on Friday differ from that of the other days of the week. 'When the rest of the week is fair, Friday is apt to be rainy, or cloudy; and when the weather is foul, Friday is apt to be more fair.'

The superst.i.tious prejudice of the quarrymen in North Wales regarding Holy Thursday has been cited. It is not a reverential feeling, but a purely superst.i.tious one, and has pervaded the district from ancient times. It has been supposed that Thursday was a sacred day among the Druids. There is a vulgar tradition (mentioned by Giraldus), that Snowdon mountains are frequented by an eagle, which perches on a fatal stone on every Thursday and whets her beak upon it, expecting a battle to occur, upon which she may satiate her hunger with the carcases of the slain; but the battle is ever deferred, and the stone has become almost perforated with the eagle's sharpening her beak upon it. There may perhaps be a connection traced between these superst.i.tions and the lightning-G.o.d Thor, whose day Thursday was.