III.

In the legends of the two shepherds of Cwm Llan and their experience with the fairies, the first deals with the secrecy feature, while the second reproduces the often-impressed lesson concerning the money value of kindness. The first is as follows: One evening a shepherd, who had been searching for his sheep on the side of Nant y Bettws, after crossing Bwlch Cwm Llan, espied a number of little people singing and dancing, and some of the prettiest damsels he ever set eyes on preparing a feast. He went to them and partook of the meal, and thought he had never tasted anything to equal those dishes. When it became dusk they pitched their tents, and the shepherd had never seen before such beautiful things as they had about them there. They provided him with a soft feather-bed and sheets of the finest linen, and he retired, feeling like a prince. But on the morrow, lo and behold! his bed was but a bush of bulrushes, and his pillow a tuft of moss. He however found in his shoes some pieces of silver, and afterwards, for a long time, he continued to find once a week a piece of silver placed between two stones near the spot where he had lain.

One day he divulged his secret to another, and the weekly coin was never placed there again.

There was another shepherd near Cwm Llan, who heard some strange noise in a crevice of a rock, and turning to see what it was, found there a singular creature who wept bitterly. He took it out and saw it to be a fairy child, but whilst he was looking at it compa.s.sionately, two middle-aged men came to him and thanked him courteously for his kindness, and on leaving him presented him with a staff as a token of remembrance of the occasion. The following year every sheep he possessed bore two ewe lambs. They continued to thus breed for years to come; but one very dark and stormy night, having stayed very late in the village, in crossing the river that comes down from Cwm Llan, there being a great flood sweeping everything before it, he dropped his staff into the river and saw it no more. On the morrow he found that nearly all his sheep and lambs, like his staff, had been swept away by the flood. His wealth had departed from him in the same way as it came--with the staff which he had received from the guardians of the fairy child.

IV.

A Pembrokeshire Welshman told me this story as a tradition well known in that part of Wales. Ianto Llewellyn was a man who lived in the parish of Llanfihangel, not more than fifty or eighty years ago, and who had precious good reason to believe in the fairies. He used to keep his fire of coal b.a.l.l.s burning all night long, out of pure kindness of heart, in case the Tylwyth Teg should be cold. That they came into his kitchen every night he was well aware; he often heard them. One night when they were there as usual, Ianto was lying wide awake and heard them say, 'I wish we had some good bread and cheese this cold night, but the poor man has only a morsel left; and though it's true that would be a good meal for us, it is but a mouthful to him, and he might starve if we took it.' At this Ianto cried out at the top of his voice, 'Take anything I've got in my cupboard and welcome to you!' Then he turned over and went to sleep. The next morning, when he descended into the kitchen, he looked in his cupboard, to see if by good luck there might be a bit of crust there.

He had no sooner opened the cupboard door than he cried out, 'O'r anwyl! what's this?' for there stood the finest cheese he had ever seen in his life, with two loaves of bread on top of it. 'Lwc dda i ti!' cried Ianto, waving his hand toward the wood where he knew the fairies lived; 'good luck to you! May you never be hungry or penniless!' And he had not got the words out of his mouth when he saw--what do you think?--a shilling on the hob! But that was the lucky shilling. Every morning after this, when Ianto got up, there was the shilling on the hob--another one, you mind, for he'd spent the first for beer and tobacco to go with his bread and cheese. Well, after that, no man in the parish was better supplied with money than Ianto Llewellyn, though he never did a stroke of work. He had enough to keep his wife in ease and comfort, too, and he got the name of Lucky Ianto.

And lucky he might have been to the day of his death but for the curiosity of woman. Betsi his wife was determined to know where all this money came from, and gave the poor man no peace. 'Wel, naw wfft!'

she cried--which means in English, 'Nine shames on you'--'to have a bad secret from your own dear wife!' 'But you know, Betsi, if I tell you I'll never get any more money.' 'Ah,' said she, 'then it's the fairies!' 'Drato!' said he--and that means 'Bother it all'--'yes--the fairies it is.' With that he thrust his hands down in his breeches pockets in a sullen manner and left the house. He had had seven shillings in his pockets up to that minute, and he went feeling for them with his fingers, and found they were gone. In place of them were some pieces of paper fit only to light his pipe. And from that day the fairies brought him no more money.

V.

The lesson of generosity is taught with force and simplicity in the legend of Hafod Lwyddog, and the necessity for secrecy is quite abandoned. Again it is a shepherd, who dwelt at Cwm Dyli, and who went every summer to live in a cabin by the Green Lake (Llyn Glas) along with his fold. One morning on awaking from sleep he saw a good-looking damsel dressing an infant close by his side. She had very little in which to wrap the babe, so he threw her an old shirt of his own, and bade her place it about the child. She thanked him and departed. Every night thereafter the shepherd found a piece of silver placed in an old clog in his cabin. Years and years this good luck continued, and Meirig the shepherd became immensely wealthy. He married a lovely girl, and went to the Hafod Lwyddog to live. Whatever he undertook prospered--hence the name Hafod Lwyddog, for Lwydd means prosperity.

The fairies paid nightly visits to the Hafod. No witch or evil sprite could harm this people, as Bendith y Mamau was poured down upon the family, and all their descendants.[60]

FOOTNOTE:

[60] 'Cymru Fu,' 472.

VI.

The thought will naturally occur that by fostering belief in such tales as some of the foregoing, roguery might make the superst.i.tion useful in silencing inquiry as to ill-gotten gains. But on the other hand the virtues of hospitality and generosity were no doubt fostered by the same influences. If any one was favoured by the fairies in this manner, the immediate explanation was, that he had done a good turn to them, generally without suspecting who they were. The virtues of neatness, in young girls and servants, were encouraged by the like notions; the belief that a fairy will leave money only on a clean-kept hob, could tend to nothing more directly. It was also made a condition of pleasing the Tylwyth Teg that the hearth should be carefully swept and the pails left full of water. Then the fairies would come at midnight, continue their revels till daybreak, sing the well-known strain of 'Toriad y Dydd,' or 'The Dawn,' leave a piece of money on the hob, and disappear. Here is seen a precaution against fire in the clean-swept hearth and the provision of filled water-pails. That the promised reward did not always arrive, was not evidence it would never arrive; and so the virtue of perseverance was also fostered.

Superst.i.tions of this cla.s.s are widely prevalent among Aryan peoples.

The 'Arabian Nights' story of the old rogue whose money turned to leaves will be recalled. In Danish folk-lore, the fairy money bestowed on the boors turns sometimes to pebbles, and sometimes grows hot and burns their fingers, so that they drop it, when it sinks into the earth.

[Music: TORIAD Y DYDD.]

CHAPTER XI.

Origins of Welsh Fairies--The Realistic Theory--Legend of the Baron's Gate--The Red Fairies--The Trwyn Fairy a Proscribed n.o.bleman--The Theory of hiding Druids--Colour in Welsh Fairy Attire--The Green Lady of Caerphilly--White the favourite Welsh Hue--Legend of the Prolific Woman--The Poetico-Religious Theory--The Creed of Science.

I.

Concerning the origin of the Tylwyth Teg, there are two popular explanations, the one poetico-religious in its character, the other practical and realistic. Both are equally wide of the truth, the true origin of fairies being found in the primeval mythology; but as my purpose is to avoid enlarging in directions generally familiar to the student, I have only to present the local aspects of this, as of the other features of the subject.

The realistic theory of the origin of the Tylwyth Teg must be mentioned respectfully, because among its advocates have been men of culture and good sense. This theory presumes that the first fairies were men and women of mortal flesh and blood, and that the later superst.i.tions are a mere echo of tales which first were told of real beings. In quasi-support of this theory, there is a well-authenticated tradition of a race of beings who, in the middle of the sixteenth century, inhabited the Wood of the Great Dark Wood (Coed y Dugoed Mawr) in Merionethshire, and who were called the Red Fairies. They lived in dens in the ground, had fiery red hair and long strong arms, and stole sheep and cattle by night. There are cottages in Cemmaes parish, near the Wood of the Great Dark Wood, with scythes in the chimneys, which were put there to keep these terrible beings out. One Christmas eve a valiant knight named Baron Owen headed a company of warriors who a.s.sailed the Red Fairies, and found them flesh and blood.

The Baron hung a hundred of them; but spared the women, one of whom begged hard for the life of her son. The Baron refused her prayer, whereupon she opened her breast and shrieked, 'This breast has nursed other sons than he, who will yet wash their hands in thy blood, Baron Owen!' Not very long thereafter, the Baron was waylaid at a certain spot by the sons of the 'fairy' woman, who washed their hands in his warm and reeking blood, in fulfilment of their mother's threat. And to this day that spot goes by the name of Llidiart y Barwn (the Baron's Gate); any peasant of the neighbourhood will tell you the story, as one told it to me. There is of course no better foundation for the fairy features of it than the fancies of the ignorant mind, but the legend itself is--very nearly in this shape--historical. The beings in question were a band of outlaws, who might naturally find it to their interest to foster belief in their supernatural powers.

II.

The so-called Pwca'r Trwyn, which haunted the farm-house in the parish of Mynyddyslwyn, is sometimes cited as another case in which a fairy was probably a being of flesh and blood; and if this be true, it of course proves nothing but the adoption of an ancient superst.i.tion by a proscribed Welsh n.o.bleman. There is a tradition that this fairy had a name, and that this name was 'yr Arglwydd Hywel,' which is in English 'Lord Howell.' And it is argued that this Lord, in a contest with the forces of the English king, was utterly worsted, and driven into hiding; that his tenants at Pantyga.s.seg and the Trwyn Farm, loving their Lord, helped to hide him, and to disseminate the belief that he was a household fairy, or Bwbach. It is related that he generally spoke from his own room in this farm-house, in a gentle voice which 'came down between the boards' into the common room beneath. One day the servants were comparing their hands, as to size and whiteness, when the fairy was heard to say, 'The Pwca's hand is the fairest and smallest.' The servants asked if the fairy would show its hand, and immediately a plank overhead was moved and a hand appeared, small, fair and beautifully formed, with a large gold ring on the little finger.

III.

Curiously interesting is the hypothesis concerning the realistic origin of the Tylwyth Teg, which was put forth at the close of the last century by several writers, among them the Rev. Peter Roberts, author of the 'Collectanea Cambrica.' This hypothesis precisely accounts for the fairies anciently as being the Druids, in hiding from their enemies, or if not they, other persons who had such cause for living concealed in subterraneous places, and venturing forth only at night. 'Some conquered aborigines,' thought Dr. Guthrie; while Mr.

Roberts fancied that as the Irish had frequently landed hostilely in Wales, 'it was very possible that some small bodies of that nation left behind, or unable to return, and fearing discovery, had hid themselves in caverns during the day, and sent their children out at night, fantastically dressed, for food and exercise, and thus secured themselves.' But there were objections to this presumption, and the Druidical theory was the favourite one. Says Mr. Roberts: 'The fairy customs appeared evidently too systematic, and too general, to be those of an accidental party reduced to distress. They are those of a consistent and regular policy inst.i.tuted to prevent discovery, and to inspire fear of their power, and a high opinion of their beneficence.

Accordingly tradition notes, that to attempt to discover them was to incur certain destruction. "They are fairies," says Falstaff: "he that looks on them shall die." They were not to be impeded in ingress or egress; a bowl of milk was to be left for them at night on the hearth; and, in return, they left a small present in money when they departed, if the house was kept clean; if not, they inflicted some punishment on the negligent, which, as it was death to look on them, they were obliged to suffer, and no doubt but many unlucky tricks were played on such occasions. Their general dress was green, that they might be the better concealed; and, as their children might have betrayed their haunts, they seem to have been suffered to go out only in the night time, and to have been entertained by dances on moonlight nights.

These dances, like those round the Maypole, have been said to be performed round a tree; and on an elevated spot, mostly a tumulus, beneath which was probably their habitation, or its entrance. The older persons, probably, mixed as much as they dared with the world; and, if they happened to be at any time recognised, the certainty of their vengeance was their safety. If by any chance their society was thinned, they appear to have stolen children, and changed feeble for strong infants. The stolen children, if beyond infancy, being brought into their subterraneous dwellings, seem to have had a soporific given them, and to have been carried to a distant part of the country; and, being there allowed to go out merely by night, mistook the night for the day, and probably were not undeceived until it could be done securely. The regularity and generality of this system shows that there was a body of people existing in the kingdom distinct from its known inhabitants, and either confederated, or obliged to live or meet mysteriously; and their rites, particularly that of dancing round a tree, probably an oak, as Herne's, etc., as well as their character for truth and probity, refer them to a Druidic origin. If this was the case, it is easy to conceive, as indeed history shows, that, as the Druids were persecuted by the Romans and Christians, they used these means to preserve themselves and their families, and whilst the country was thinly peopled, and thickly wooded, did so successfully; and, perhaps, to a much later period than is imagined: till the increase of population made it impossible. As the Druidical was one of the most ancient religions, so it must have been one of the first persecuted, and forced to form a regular plan of security, which their dwelling in caves may have suggested, and necessity improved.'

IV.

It will be observed that one of the points in this curious speculation rests on the green dress of the fairies. I do not call attention to it with any Quixotic purpose of disputing the conclusion it a.s.sists; it is far more interesting as one feature of the general subject of fairies' attire. The Welsh fairies are described with details as to colour in costume not commonly met with in fairy tales, a fact to which I have before alluded. In the legend of the Place of Strife, the Tylwyth Teg encountered by the women are called 'the old elves of the blue petticoat.' A connection with the blue of the sky has here been suggested. It has also been pointed out that the sacred Druidical dress was blue. The blue petticoat fancy seems to be local to North Wales. In Cardiganshire, the tradition respecting an encampment called Moyddin, which the fairies frequented, is that they were always in green dresses, and were never seen there but in the vernal month of May. There is a Glamorganshire goblin called the Green Lady of Caerphilly, the colour of whose dress is indicated by her t.i.tle. She haunts the ruin of Caerphilly Castle at night, wearing a green robe, and has the power of turning herself into ivy and mingling with the ivy growing on the wall. A more ingenious mode of getting rid of a goblin was perhaps never invented. The fairies of Frennifawr, in Pembrokeshire, were on the contrary gorgeous in scarlet, with red caps, and feathers waving in the wind as they danced. But others were in white, and this appears to be the favourite hue of modern Welsh fairy costume, when the Tylwyth Teg are in holiday garb. These various details of colour are due to the fervour of the Welsh fancy, of course, and perhaps their variety may in part be ascribed to a keener sense of the fitness of things among moderns than was current in earlier times. White, to the Welsh, would naturally be the favourite colour for a beautiful creature, dancing in the moonlight on the velvet sward. The most popular pet name for a Welsh la.s.s is to-day exactly what it has been for centuries, viz., Gwenny, the diminutive of Gwenllian (Anglicised into Gwendoline)--a name which means simply white linen; and the white costume of the favourite fairies undoubtedly signifies a dress of white linen. This fabric, common as it is in our day, was in ancient times of inestimable value. In the Mabinogion, linen is repeatedly particularised in the gorgeous descriptions of fabled splendour in princely castles--linen, silk, satin, velvet, gold-lace, and jewels, are the constantly-recurring features of sumptuous attire. In his account of the royal tribes of Wales, Yorke mentions that linen was so rare in the reign of Charles VII. of France (i.e., in the fifteenth century) 'that her majesty the queen could boast of only two shifts of that commodity.' The first cause of the fairies' robes being white is evidently to be discerned here; and in Wales the ancient sentiment as to whiteness remains. The Welsh peasantry, coa.r.s.ely and darkly clad themselves, would make white a purely holiday colour, and devise some other hue for such commoner fairies as the Bwbach and his sort:

The coa.r.s.e and country fairy, That doth haunt the hearth and dairy.[61]

So the Bwbach is usually brown, often hairy; and the Coblynau are black or copper-coloured in face as well as dress.

FOOTNOTE:

[61] Jonson, Masque of 'Oberon.'

V.

A local legend of the origin of fairies in Anglesea mingles the practical and the spiritual in this manner: 'In our Saviour's time there lived a woman whose fortune it was to be possessed of nearly a score of children, ... and as she saw our blessed Lord approach her dwelling, being ashamed of being so prolific, and that He might not see them all, she concealed about half of them closely, and after his departure, when she went in search of them, to her great surprise found they were all gone. They never afterwards could be discovered, for it was supposed that as a punishment from heaven for hiding what G.o.d had given her, she was deprived of them; and it is said these her offspring have generated the race called fairies.'[62]

FOOTNOTE:

[62] 'Camb. Sup.,' 118.

VI.

The common or popular theory, however, is in Wales the poetico-religious one. This is, in a word, the belief that the Tylwyth Teg are the souls of dead mortals not bad enough for h.e.l.l nor good enough for heaven. They are doomed to live on earth, to dwell in secret places, until the resurrection day, when they will be admitted into paradise. Meantime they must be either incessantly toiling or incessantly playing, but their toil is fruitless and their pleasure unsatisfying. A variation of this general belief holds these souls to be the souls of the ancient Druids, a fancy which is specially impressive, as indicating the duration of their penance, and reminds us of the Wandering Jew myth. It is confined mainly to the Coblynau, or dwellers in mines and caves. Another variation considers the fairies bad spirits of still remoter origin--the same in fact who were thrown over the battlements of heaven along with Satan, but did not fall into h.e.l.l--landed on the earth instead, where they are permitted to tarry till doomsday as above. A detail of this theory is in explanation of the rare appearance of fairies nowadays; they are refraining from mischief in view of the near approach of the judgment, with the hope of thus conciliating heaven.

The Prophet Jones, in explaining why the fairies have been so active in Wales, expounds the poetico-religious theory in masterly form.

After stating that some in Monmouthshire were so ignorant as to think the fairies happy spirits, because they had music and dancing among them, he proceeds to a.s.sert, in the most emphatic terms, that the Tylwyth Teg are nothing else, 'after all the talking about them,' but the disembodied spirits of men who lived and died without the enjoyment of the means of grace and salvation, as Pagans and others, and whose punishment therefore is far less severe than that of those who have enjoyed the means of salvation. 'But some persons may desire to know why these fairies have appeared in Wales more than in some other countries? to which I answer, that I can give no other reason but this, that having lost the light of the true religion in the eighth and ninth centuries of Christianity, and received Popery in its stead, it became dark night upon them; and then these spirits of darkness became more bold and intruding; and the people, as I said before, in their great ignorance seeing them like a company of children in dry clean places, dancing and having music among them, thought them to be some happy beings, ... and made them welcome in their houses.... The Welsh entered into familiarity with the fairies in the time of Henry IV., and the evil then increased; the severe laws of that prince enjoining, among other things, that they were not to bring up their children to learning, etc., by which a total darkness came upon them; which cruel laws were occasioned by the rebellion of Owen Glandwr, and the Welsh which joined with him; foolishly thinking to shake off the Saxon yoke before they had repented of their sins.'

Whatever their locally accepted causes of being may be, it is beyond any question that in the fairy folk-lore of Wales, as of other lands, are to be found the _debris_ of ancient mythology--scintillant fragments of those magic constellations which glow in the darkness of primeval time, grand and majestic as the vast Unknown out of which they were evolved by barbaric fancy. Through the aid of modern scientific research, 'those ages which the myths of centuries have peopled with heroic shadows'[63] are brought nearer to us, and the humble Welsh Tylwyth Teg may reach back and shake hands with the Olympian G.o.ds.

[Ill.u.s.tration: "THE HUMBLE 'TYLWYTH TEG' SHAKE HANDS WITH THE OLYMPIAN G.o.dS."]

FOOTNOTE: