At Rolldritch (Rhwyldrech?) there is or was a circle of stones, concerning which tradition held that they were the human victims of a witch who, for some offence, transformed them to this shape. In connection with this circle is preserved another form of superst.i.tious belief very often encountered, namely, that the number of stones in the circle cannot be correctly counted by a mortal.[178]

It is noteworthy that the only creature which shares with man the grim fate of being turned to stone, in Welsh legends, is the serpent. The monkish account of St. Ceyna, one of the daughters of Prince Brychan, of Breconshire, relates that having consecrated her virginity to the Lord by a perpetual vow, she resolved to seek some desert place where she could give herself wholly up to meditation. So she journeyed beyond the river Severn, 'and there meeting a woody place, she made her request to the prince of that country that she might be permitted to serve G.o.d in that solitude. His answer was that he was very willing to grant her request, but that the place did so swarm with serpents that neither man nor beast could inhabit it. But she replied that her firm trust was in the name and a.s.sistance of Almighty G.o.d to drive all that poisonous brood out of that region. Hereupon the place was granted to the holy virgin, who, prostrating herself before G.o.d, obtained of him to change the serpents and vipers into stones. And to this day the stones in that region do resemble the windings of serpents, through all the fields and villages, as if they had been framed by the hand of the sculptor.' The scene of this legend is mentioned by Camden as being at a place near Bristol, called Keynsham, 'where abundance of that fossil called by the naturalists Cornu Ammonis is dug up.'

FOOTNOTE:

[178] Roberts, 'Camb. Pop. Ant.,' 220.

IV.

Our old friend the devil is once more to the fore when we encounter the inscribed stone of the twelfth century, which stands in the churchyard of Llanarth, near Aberaeron, in Cardiganshire. A cross covers this stone, with four circular holes at the junction of the arms. The current tradition of the place regarding it is that one stormy night, there was such a tremendous noise heard in the belfry that the whole village was thrown into consternation. It was finally concluded that n.o.body but the diawl could be the cause of this, and therefore the people fetched his reverence from the vicarage to go and request the intruder to depart. The vicar went up into the belfry, with bell, book, and candle, along the narrow winding stone staircase, and, as was antic.i.p.ated, there among the bells he saw the devil in person. The good man began the usual 'Conjurate in nomine,' etc., when the fiend sprang up and mounted upon the leads of the tower. The vicar was not to be balked, however, and boldly followed up the remainder of the staircase and got also out upon the leads. The devil finding himself hard pressed, had nothing for it but to jump over the battlements of the tower. He came down plump among the gravestones below, and falling upon one, made with his hands and knees the four holes now visible on the stone in question, which among the country people still bears the name of the Devil's Stone.

V.

The logan stones in various parts of Wales, which vibrate mysteriously under the touch of a child's finger, and rock violently at a push from a man's stronger hand, are also considered by the superst.i.tious a favourite resort of the fairies and the diawl. The holy aerolite to which unnumbered mult.i.tudes bow down at Mecca is indeed no stranger thing than the rocking-stone on Pontypridd's sky-perched common. Among the marvellous stones in Nennius is one concerning a certain altar in Loin-Garth, in Gower, 'suspended by the power of G.o.d,' which he says a legend tells us was brought thither in a ship along with the dead body of some holy man who desired to be buried near St. Illtyd's grave, and to remain unknown by name, lest he should become an object of too reverent regard; for Illtyd dwelt in a cave there, the mouth of which faced the sea in those days; and having received this charge, he buried the corpse, and built a church over it, enclosing the wonderful altar, which testified by more than one astounding miracle the Divine power which sustained it. This is thought to be a myth relating to some Welsh rocking-stone no longer known. The temptation to throw down stones of this character has often been too much for the destruction-loving vulgarian, both in Wales and in other parts of the British islands; but the offenders have seldom been the local peasantry, who believe that the guardians of the stone--the fairies or the diawl, as the case may be--will heavily avenge its overthrow on the overthrowers.

VI.

[Ill.u.s.tration: THE FAIRY FROLIC AT THE CROMLECH.]

Venerable in their h.o.a.ry antiquity stand those monuments of a long-vanished humanity, the cromlechs which are so numerous in Wales, sharing with the logan and the inscribed stone the peasant's superst.i.tious interest. Even more than the others, these solemn rocks are surrounded with legends of enchantment. They figure in many fairy-tales like that of the shepherd of Frennifawr, who stood watching their mad revelry about the old cromlech, where they were dancing, making music on the harp, and chasing their companions in hilarious sort. That the fairies protect the cromlechs with special care, as they also do the logans and others, is a belief the Welsh peasant shares with the superst.i.tious in many lands. There is a remarkable cromlech near the hamlet of St. Nicholas, Glamorganshire, on the estate of the family whose house has the honour of being haunted by the ghost of an admiral. This cromlech is called, by children in that neighbourhood, 'Castle Correg.' A Cardiff gentleman who asked some children who were playing round the cromlech, what they termed it, was struck by the name, which recalled to him the Breton fairies thus designated.[179] The korreds and korregs of Brittany closely resemble the Welsh fairies in numberless details. The korreds are supposed to live in the cromlechs, of which they are believed to have been the builders. They dance around them at night, and woe betide the unhappy peasant who joins them in their roundels.[180] Like beliefs attach to cromlechs in the Haute Auvergne, and other parts of France. A cromlech at Pirols, said to have been built by a fee, is composed of seven ma.s.sive stones, the largest being twelve feet long by eight and a half feet wide. The fee carried these stones. .h.i.ther from a great distance, and set them up; and the largest and heaviest one she carried on the top of her spindle, and so little was she incommoded by it that she continued to spin all the way.[181]

FOOTNOTES:

[179] Mr. J. W. Lukis, in an address before the Cardiff Nat. Soc. in July, 1874.

[180] Keightley, 'Fairy Mythology,' 432.

[181] Cambry, 'Monuments Celtiques,' 232.

VII.

Among the Welsh peasantry the cromlechs are called by a variety of names, one interesting group giving in Cardiganshire 'the Stone of the b.i.t.c.h,' in Glamorganshire 'the Stone of the Greyhound b.i.t.c.h,' in Carmarthenshire and in Monmouthshire 'the Kennel of the Greyhound b.i.t.c.h,' and in some other parts of Wales 'the Stone of the Wolf b.i.t.c.h.' These names refer to no fact of modern experience; they are legendary. The Cambrian form of the story of Melusina is before us here, with differing details. The wolf-b.i.t.c.h of the Welsh legend was a princess who for her sins was transformed to that shape, and thus long remained. Her name was Gast Rhymhi, and she had two cubs while a wolf-b.i.t.c.h, with which she dwelt in a cave. After long suffering in this wretched guise, she and her cubs were restored to their human form 'for Arthur,' who sought her out. The unfortunate Melusina, it will be remembered, was never entirely robbed of her human form.

'Ange par la figure, et serpent par le reste,'

she was condemned by the lovely fay Pressina to become a serpent from the waist downwards, on every Sat.u.r.day, till she should meet a man who would marry her under certain specified conditions. The monkish touch is on the Welsh legend, in the medieval form in which we have it in the Mabinogi of 'Kilhwch and Olwen.' The princess is transformed into a wolf-b.i.t.c.h 'for her sins,' and when restored, although it is for Arthur, 'G.o.d did change' her to a woman again.[182]

FOOTNOTE:

[182] 'Mabinogion,' 259.

VIII.

In a field called Parc-y-Bigwrn, near Llanboidy, Carmarthenshire, are the remains of a cromlech destroyed many years ago, concerning which an old man named John Jones related a superst.i.tious tale. It was to the effect that there were ten men engaged in the work of throwing it down, and that when they were touching the stone they became filled with awe; and moreover, as the stone was being drawn away by six horses the road was suddenly rent asunder in a supernatural manner.

This is a frequent phenomenon supposed by the Welsh peasantry to accompany the attempt to move a cromlech. Another common catastrophe is the breaking down of the waggon--not from the weight of the stone, but through the displeasure of its goblin guardians. Sometimes this awful labour is accompanied by fierce storms of hail and wind, or violent thunder and lightning; sometimes by mysterious noises, or swarms of bees which are supposed to be fairies in disguise.

IX.

A very great number of fanciful legends might be related in connection with stones of striking shape, or upon which there are peculiar marks and figures; but enough of this store of folk-lore has been given to serve present ends. If more were detailed, there would in all cases be found a family resemblance to the legends which have been presented, and which lead us now into the enchanted country where Arthur reigns, now wandering among the monkish records of church and abbey, now to the company of the dwarfs and giants of fairyland. That the British Druids regarded many of these stones with idolatrous reverence, is most probable. Some of them, as the cromlechs and logans, they no doubt employed in their mystic rites, as being symbols of the dimly descried Power they worshipped. Of their extreme antiquity there is no question. The rocking-stones may be considered natural objects, though they were perhaps a.s.sisted to their remarkable poise by human hands.

The cromlechs were originally sepulchral chambers, unquestionably, but they are so old that neither history nor tradition gives any aid in a.s.signing the date of their erection. Opinions that they were once pulpits of sun-worship, or Druidic altars of sacrifice, are not unwarranted, perhaps, though necessarily conjectural. The evidence that the inscribed stones are simply funeral monuments, is extensive and conclusive. Originally erected in honour of some great chief or warrior, they were venerated by the people, and became shrines about which the latter gathered in a spirit of devotion. With the lapse of ages, the warrior was forgotten; even the language in which he was commemorated decayed, and the marks on the stones became to the peasantry meaningless hieroglyphics, to which was given a mysterious and awful significance; and so for unnumbered centuries the tombstone remained an object of superst.i.tious fear and veneration.

CHAPTER V.

Baleful Spirits of Storm--The Shower at the Magic Fountain--Obstacles in the way of Treasure-Seekers--The Red Lady of Paviland--The Fall of Coychurch Tower--Thunder and Lightning evoked by Digging--The Treasure-Chest under Moel Arthur in the Vale of Clwyd--Modern Credulity--The Cavern of the Ravens--The Eagle-guarded Coffer of Castell Coch--Sleeping Warriors as Treasure-Guarders--The Dragon which St. Samson drove out of Wales--Dragons in the Mabinogion--Whence came the Red Dragon of Wales?--The Original Dragon of Mythology--Prototypes of the Welsh Caverns and Treasure-Hills--The Goblins of Electricity.

I.

In the prominent part played by storm--torrents of rain, blinding lightning, deafening thunder--in legends of disturbed cromlechs, and other awful stones, is involved the ancient belief that these elements were themselves baleful spirits, which could be evoked by certain acts. They were in the service of fiends and fairies, and came at their bidding to avenge the intrusion of venturesome mortals, daring to meddle with sacred things. This fascinating superst.i.tion is preserved in numberless Welsh legends relating to hidden treasures, buried under cromlechs or rocky mounds, or in caverns. In the 'Mabinogion' it appears in the enchanted barrier to the Castle of the Lady of the Fountain. Under a certain tall tree in the midst of a wide valley there was a fountain, 'and by the side of the fountain a marble slab, and on the marble slab a silver bowl, attached by a chain of silver, so that it may not be carried away. Take the bowl and throw a bowlful of water on the slab,' says the black giant of the wood to Sir Kai, 'and thou wilt hear a mighty peal of thunder, so that thou wilt think that heaven and earth are trembling with its fury. With the thunder there will come a shower so severe that it will be scarce possible for thee to endure it and live. And the shower will be of hailstones; and after the shower the weather will become fair, but every leaf that was upon the tree will have been carried away by the shower.'[183] Of course the knight dares this awful obstacle, throws the bowlful of water upon the slab, receives the terrible storm upon his shield, and fights the knight who owned the fountain, on his coming forth. Sir Kai is worsted, and returns home to Arthur's court; whereupon Sir Owain takes up the contest. He sallies forth, evokes the storm, encounters the black knight, slays him, and becomes master of all that was his--his castle, his lands, his wife, and all his treasures.

The peasant of to-day who sets out in quest of hidden treasures evokes the avenging storm in like manner. Sometimes the treasure is in the ground, under a cromlech or a carn; he digs, and the thunder shakes the air, the lightnings flash, torrents descend, and he is frustrated in his search. Again, the treasure is in a cavern, guarded by a dragon, which belches forth fire upon him and scorches his eyeb.a.l.l.s.

Welsh folk-lore is full of legends of this character; and the curious way in which science and religion sometimes get mixed up with these superst.i.tions is most suggestive--as in the cases of the falling of Coychurch tower, and the Red Lady of Paviland. The latter is the name given a skeleton found by Dr. Buckland in his exploration of the Paviland caves, the bones of which were stained by red oxide of iron.

The vulgar belief is that the Red Lady was entombed in the cave by a storm while seeking treasure there--a legend the truth of which no one can dispute with authority, since the bones are certainly of a period contemporary with the Roman rule in this island. Coins of Constantine were found in the same earth, cemented with fragments of charcoal and bone ornaments. In the case of Coychurch tower, it undoubtedly fell because it was undermined by a contractor who had the job of removing certain defunct forefathers from their graves near its base. Some eighteen hundred skulls were taken from the ground and carted off to a hole on the east side of the church. But the country folk pooh-pooh the idea that the tower fell for any reason other than sheer indignation and horror at the disturbance of this hallowed ground by utilitarian pickaxe and spade. They call your attention to the fact that not only did the venerable tower come crashing down, after having stood for centuries erect, but that in falling it struck to the earth St. Crallo's cross--an upright stone in the churchyard as venerable as itself--breaking it all to pieces.

FOOTNOTE:

[183] 'Mabinogion,' 8.

II.

A hollow in the road near Caerau, in Cardiganshire, 'rings when any wheeled vehicle goes over it.' Early in this century, two men having been led to believe that there were treasures hidden there (for a fairy in the semblance of a gipsy had appeared and thrown out hints on the fascinating subject from time to time), made up their minds to dig for it. They dug accordingly until they came, by their solemn statement, to the oaken frame of a subterranean doorway; and feeling sure now, that they had serious work before them, prepared for the same by going to dinner. They had no sooner gone than a terrible storm arose; the rain fell in torrents, the thunder pealed and the lightning flashed. When they went back to their work, the hole they had digged was closed up; and nothing would convince them that this was done by any other than a supernatural agency. Moreover, but a little above the place where they were, there had been no rain at all.[184]

FOOTNOTE:

[184] 'Arch. Camb.' 3rd Se., ix., 306.

III.

There is a current belief among the peasants about Moel Arthur--a mountain overlooking the Vale of Clwyd--that treasure, concealed in an iron chest with a ring-handle to it, lies buried there. The place of concealment is often illuminated at night by a supernatural light.

Several people thereabouts are known to have seen the light, and there are even men who will tell you that bold adventurers have so far succeeded as to grasp the handle of the iron chest, when an outburst of wild tempest wrested it from their hold and struck them senseless.

Local tradition points out the place as the residence of an ancient prince, and as a spot charmed against the spade of the antiquary.

'Whoever digs there,' said an old woman in Welsh to some men going home from their work on this spot, after a drenching wet day, 'is always driven away by thunder and lightning and storm; you have been served like everybody else who has made the attempt.'

IV.

So prevalent are superst.i.tions of this cla.s.s even in the present day that cases get into the newspapers now and then. The 'Herald Cymraeg'

of September 25, 1874, gave an account of some excavations made at Pant-y-Saer cromlech, Anglesea, by the instigation of John Jones of Llandudno, 'a brother of Isaac Jones, the present tenant of Pant-y-Saer,' at the time on a visit to the latter. The immediately exciting cause of the digging was a dream in which the dreamer was told that there was a pot of treasure buried within the cromlech's precincts. The result was the revelation of a large number of human bones, among them five lower jaws with the teeth sound; but no crochan aur (pitcher of gold) turned up, and the digging was abandoned in disgust. Is it credible that between this account and the following yawns the gulf of seven hundred years? Thus Giraldus: In the province of Kemeys, one of the seven cantrefs of Pembrokeshire, 'during the reign of King Henry I., a rich man who had a residence on the northern side of the Preseleu mountains was warned for three successive nights by dreams that if he put his hand under a stone which hung over the spring of a neighbouring well called the Fountain of St. Bernacus, he should find there a golden chain; obeying the admonition, on the third day he received from a viper a deadly wound in his finger; but as it appears that many treasures have been discovered through dreams, it seems to me probable that some ought and some ought not to be believed.'[185]