_Dafydd ab Gwilym_, who is said to have flourished in the fourteenth century, says, in one of his poems, as given in the _Cambro-Briton_, vol.

ii., p. 313, alluding to these physicians:--

"Meddyg, nis gwnai modd y gwnaeth Myddfai, o chai ddyn meddfaeth."

"A Physician he would not make As Myddvai made, if he had a mead fostered man."

It would appear, therefore, that these celebrated physicians lived somewhere about the thirteenth century. They are described as Physicians of Rhys Gryg, a prince of South Wales, who lived in the early part of the thirteenth century. Their supposed supernatural origin dates therefore from the thirteenth, or at the latest, the fourteenth century.

I have mentioned _Y Gwylliaid Cochion_, or, as they are generally styled, _Gwylliaid Cochion Mawddwy_, the Red Fairies of Mawddwy, as being of Fairy origin. The Llanfrothen Legend seems to account for a race of men in Wales differing from their neighbours in certain features. The offspring of the Fairy union were, according to the Fairy mother's prediction in that legend, to have red hair and prominent noses. That a race of men having these characteristics did exist in Wales is undoubted.

They were a strong tribe, the men were tall and athletic, and lived by plunder. They had their head quarters at Dinas Mawddwy, Merionethshire, and taxed their neighbours in open day, driving away sheep and cattle to their dens. So unbearable did their depredations become that John Wynn ap Meredydd of Gwydir and Lewis Owen, or as he is called Baron Owen, raised a body of stout men to overcome them, and on Christmas Eve, 1554, succeeded in capturing a large number of the offenders, and, there and then, some hundred or so of the robbers were hung. Tradition says that a mother begged hard for the life of a young son, who was to be destroyed, but Baron Owen would not relent. On perceiving that her request was unheeded, baring her breast she said:--

Y bronau melynion hyn a f.a.gasant y rhai a ddialant waed fy mab, ac a olchant eu dwylaw yn ngwaed calon llofrudd eu brawd.

These yellow b.r.e.a.s.t.s have nursed those who will revenge my son's blood, and will wash their hands in the heart's blood of the murderer of their brother.

According to _Pennant_ this threat was carried out by the murder of Baron Owen in 1555, when he was pa.s.sing through the thick woods of Mawddwy on his way to Montgomeryshire a.s.sizes, at a place called to this day _Llidiart y Barwn_, the Baron's Gate, from the deed. Tradition further tells us that the murderers had gone a distance off before they remembered their mother's threat, and returning thrust their swords into the Baron's breast, and washed their hands in his heart's blood. This act was followed by vigorous action, and the banditti were extirpated, the females only remaining, and the descendants of these women are occasionally still to be met with in Montgomeryshire and Merionethshire.

For the preceding information the writer is indebted to _Yr Hynafion Cymreig_, pp. 91-94, _Archaeologia Cambrensis_, for 1854, pp. 119-20, _Pennant_, vol. ii, pp. 225-27, ed. Carnarvon, and the tradition was told him by the Revd. D. James, Vicar of Garthbeibio, who likewise pointed out to him the very spot where the Baron was murdered.

But now, who were these _Gwylliaid_? According to the hint conveyed by their name they were of Fairy parentage, an idea which a writer in the _Archaeologia Cambrensis_, vol. v., 1854, p. 119, intended, perhaps, to throw out. But according to _Brut y Tywysogion_, _Myf. Arch_., p. 706, A.D. 1114, Denbigh edition, the _Gwylliaid Cochion Mawddwy_ began in the time of Cadwgan ab Bleddyn ab Cynvyn.

From Williams's _Eminent Welshmen_, we gather that Prince Cadwgan died in 1110, A.D., and, according to the above-mentioned _Brut_, it was in his days that the Gwylliaid commenced their career, if not their existence.

Unfortunately for this beginning of the red-headed banditti of Mawddwy, Tacitus states in his Life of Agricola, ch. xi., that there were in Britain men with red hair who he surmises were of German extraction. We must, therefore, look for the commencement of a people of this description long before the twelfth century, and the Llanfrothen legend either dates from remote antiquity, or it was a tale that found in its wanderings a resting place in that locality in ages long past.

From a legend recorded by _Giraldus Cambrensis_, which shall by and by be given, it would seem that a priest named Elidorus lived among the Fairies in their home in the bowels of the earth, and this would be in the early part of the twelfth century. The question arises, is the priest's tale credible, or did he merely relate a story of himself which had been ascribed to some one else in the traditions of the people? If his tale is true, then, there lived even in that late period a remnant of the aborigines of the country, who had their homes in caves. The Myddvai Legend in part corroborates this supposition, for that story apparently belongs to the thirteenth century.

It is difficult to fix the date of the other legends here given, for they are dressed in modern garbs, with, however, trappings of remote times.

Probably all these tales have reached, through oral tradition, historic times, but in reality they belong to that far-off distant period, when the prehistoric inhabitants of this island dwelt in Lake-habitations, or in caves. And the marriage of Fairy ladies, with men of a different race, intimates that the more ancient people were not extirpated, but were amalgamated with their conquerors.

Many Fairy tales in Wales are a.s.sociated with lakes. Fairy ladies emerge from lakes and disappear into lakes. In the oriental legend Pururavas came upon his absconding wife in a lake. In many Fairy stories lakes seem to be the entrance to the abodes of the Fairies. Evidently, therefore, those people were lake-dwellers. In the lakes of Switzerland and other countries have been discovered vestiges of Lake-villages belonging to the Stone Age, and even to the Bronze Age. Perhaps those that belong to the Stone Age are the most ancient kind of human abodes still traceable in the world. In Ireland and Scotland these kinds of dwellings have been found. I am not in a position to say that they have been discovered in Wales; but some thirty years ago Mr. Colliver, a Cornish gentleman, told the writer that whilst engaged in mining operations near Llyn Llydaw he had occasion to lower the water level of that lake, when he discovered embedded in the mud a canoe formed out of the trunk of a single tree. He saw another in the lake, but this he did not disturb, and there it is at the present day. The late Professor Peter of Bala believed that he found traces of Lake-dwellings in Bala Lake, and the people in those parts have a tradition that a town lies buried beneath its waters--a tradition, indeed, common to many lakes. It is not therefore unlikely that if the lakes of Wales are explored they will yield evidences of lake-dwellers, and, however unromantic it may appear, the Lady of the Van Lake was only possibly a maiden s.n.a.t.c.hed from her watery home by a member of a stronger race.

In these legends the lady does not seem to evince much love for her husband after she has left him. Possibly he did not deserve much, but towards her children she shows deep affection. After the husband is deserted, the children are objects of her solicitation, and they are visited. The Lady of the Van Lake promised to meet her son whenever her counsel or aid was required. A like trait belongs to the Homeric G.o.ddesses. Thetis heard from her father's court far away beneath the ocean the terrible sounds of grief that burst from her son Achilles on hearing of the death of his dear friend Patroclus, and quickly ascended to earth all weeping to learn what ailed her son. These Fairy ladies also show a mother's love, immortal though they be.

The children of these marriages depart not with their mother, they remain with the father, but she takes with her her dowry. Thus there are many descendants of the Lady of the Van Lake still living in South Wales, and as Professor Rhys remarks--"This brings the legend of the Lady of the Van Lake into connection with a widely spread family;" and, it may be added, shows that the Celts on their advent to Wales found it inhabited by a race with whom they contracted marriages.

The manner in which the lady is seized when dancing in the Ystrad Legend calls to mind the strategy of the tribe of Benjamin to secure wives for themselves of the daughters of Shiloh according to the advice of the elders who commanded them,--"Go and lie in wait in the vineyards; and see, and behold, if the daughters of Shiloh come out to dance in dances, then come ye out of the vineyards, and catch you everyone his wife of the daughters of Shiloh, and go to the land of Benjamin," Judges, ch. xxi.

The rape of the Sabine women, who were seized by the followers of Romulus on a day appointed for sacrifice and public games, also serves as a precedent for the action of those young Welshmen who captured Fairy wives whilst enjoying themselves in the dance.

It is a curious fact, that a singular testimony to wife s.n.a.t.c.hing in ancient times is indicated by a custom once general, and still not obsolete in South Wales, of a feigned attempt on the part of the friends of the young woman about to get married to hinder her from carrying out her object. The Rev. Griffith Jones, Vicar of Mostyn, informed the writer that he had witnessed such a struggle. The wedding, he stated, took place at Tregaron, Cardiganshire. The friends of both the young people were on horseback, and according to custom they presented themselves at the house of the young woman, the one to escort her to the church, and the other to hinder her from going there. The friends of the young man were called "_Gwyr shegouts_." When the young lady was mounted, she was surrounded by the _gwyr shegouts_, and the cavalcade started. All went on peaceably until a lane was reached, down which the lady bolted, and here the struggle commenced, for her friends dashed between her and her husband's friends and endeavoured to force them back, and thus a.s.sist her to escape. The parties, Mr. Jones said, rode furiously and madly, and the struggle presented a cavalry charge, and it was not without much apparent danger that the opposition was overcome, and the lady ultimately forced to proceed to the church, where her future husband was anxiously awaiting her arrival. This strange custom of ancient times and obscure origin is suggestive of the way in which the stronger party procured wives in days of old.

Before the marriage of the Fairy lady to the mortal takes place, the father of the lady appears on the scene, sometimes as a supplicant, and at others as a consenting party to the inevitable marriage, but never is he depicted as resorting to force to rescue his daughter. This pusillanimity can only be reasonably accounted for by supposing that the "little man" was physically incapable of encountering and overcoming by brute force the aspirant to the hand of his daughter. From this conduct we must, I think, infer that the Fairy race were a weak people bodily, unaccustomed and disinclined to war. Their safety and existence consisted in living in the inaccessible parts of the mountains, or in lake dwellings far removed from the habitations of the stronger and better equipped race that had invaded their country. In this way they could, and very likely did, occupy parts of Wales contemporaneously with their conquerors, who, through marriage, became connected with the mild race, whom they found in possession of the land.

In the Welsh legends the maid consents to wed her capturer, and remain with him until he strikes her with _iron_. In every instance where this stipulation is made, it is ultimately broken, and the wife departs never to return. It has been thought that this implies that the people who immediately succeeded the Fair race belonged to the Iron Age, whilst the fair aborigines belonged to the Stone or Bronze age, and that they were overcome by the superior arms of their opponents, quite as much as by their greater bodily strength. Had the tabooed article been in every instance _iron_, the preceding supposition would have carried with it considerable weight, but as this is not the case, all that can be said positively is, that the conquerors of the Fair race were certainly acquainted with iron, and the blow with iron that brought about the catastrophe was undoubtedly inflicted by the mortal who had married the Fairy lady. Why iron should have been tabooed by the Fairy and her father, must remain an open question. But if we could, with reason, suppose, that that metal had brought about their subjugation, then in an age of primitive and imperfect knowledge, and consequent deep superst.i.tion, we might not be wrong in supposing that the subjugated race would look upon iron with superst.i.tious dread, and ascribe to it supernatural power inimical to them as a race. They would under such feelings have nothing whatever to do with iron, just as the benighted African, witnessing for the first time the effects of a gun shot, would, with dread, avoid a gun. By this process of reasoning we arrive at the conclusion that the Fairy race belonged to a period anterior to the Iron Age.

With one remark, I will bring my reflections on the preceding legends to an end. Polygamy apparently was unknown in the distant times we are considering. But the marriage bond was not indissoluble, and the initiative in the separation was taken by the woman.

MEN CAPTURED BY FAIRIES.

In the preceding legends, we have accounts of men capturing female Fairies, and marrying them. It would be strange if the kidnapping were confined to one of the two races, but Folk-Lore tells us that the Fair Family were not innocent of actions similar to those of mortals, for many a man was s.n.a.t.c.hed away by them, and carried off to their subterranean abodes, who, in course of time, married the fair daughters of the _Tylwyth Teg_. Men captured Fairy ladies, but the Fairies captured handsome men.

The oldest written legend of this cla.s.s is to be found in the pages of _Giraldus Cambrensis_, pp. 390-92, Bohn's edition. The Archdeacon made the tour of Wales in 1188; the legend therefore which he records can boast of a good old age, but the tale itself is older than _The Itinerary through Wales_, for the writer informs us that the priest Elidorus, who affirmed that he had been in the country of the Fairies, talked in his old age to David II., bishop of St. David, of the event. Now David II.

was promoted to the see of St. David in 1147, or, according to others, in 1149, and died A.D. 1176; therefore the legend had its origin before the last-mentioned date, and, if the priest were a very old man when he died, his tale would belong to the eleventh century.

With these prefatory remarks, I will give the legend as recorded by Giraldus.

1. _Elidorus and the Fairies_.

"A short time before our days, a circ.u.mstance worthy of note occurred in these parts, which Elidorus, a priest, most strenuously affirmed had befallen to himself.

When a youth of twelve years, and learning his letters, since, as Solomon says, 'The root of learning is bitter, although the fruit is sweet,' in order to avoid the discipline and frequent stripes inflicted on him by his preceptor, he ran away and concealed himself under the hollow bank of the river. After fasting in that situation for two days, two little men of pigmy stature appeared to him, saying, 'If you will come with us, we will lead you into a country full of delights and sports.' a.s.senting and rising up, he followed his guides through a path, at first subterraneous and dark, into a most beautiful country, adorned with rivers and meadows, woods and plains, but obscure, and not illuminated with the full light of the sun. All the days were cloudy, and the nights extremely dark, on account of the absence of the moon and stars. The boy was brought before the King, and introduced to him in the presence of the court; who, having examined him for a long time, delivered him to his son, who was then a boy. These men were of the smallest stature, but very well proportioned in their make; they were all of a fair complexion, with luxuriant hair falling over their shoulders like that of women. They had horses and greyhounds adapted to their size. They neither ate flesh nor fish, but lived on milk diet, made up into messes with saffron. They never took an oath, for they detested nothing so much as lies. As often as they returned from our upper hemisphere, they reprobated our ambition, infidelities, and inconstancies; they had no form of public worship, being strict lovers and reverers, as it seemed, of truth.

The boy frequently returned to our hemisphere, sometimes by the way he had first gone, sometimes by another; at first in company with other persons, and afterwards alone, and made himself known only to his mother, declaring to her the manners, nature, and state of that people. Being desired by her to bring a present of gold, with which that region abounded, he stole, while at play with the king's son, the golden ball with which he used to divert himself, and brought it to his mother in great haste; and when he reached the door of his father's house, but not unpursued, and was entering it in a great hurry, his foot stumbled on the threshold, and falling down into the room where his mother was sitting, the two pigmies seized the ball which had dropped from his hand and departed, showing the boy every mark of contempt and derision. On recovering from his fall, confounded with shame, and execrating the evil counsel of his mother, he returned by the usual track to the subterraneous road, but found no appearance of any pa.s.sage, though he searched for it on the banks of the river for nearly the s.p.a.ce of a year.

But since those calamities are often alleviated by time, which reason cannot mitigate, and length of time alone blunts the edge of our afflictions and puts an end to many evils, the youth, having been brought back by his friends and mother, and restored to his right way of thinking, and to his learning, in process of time attained the rank of priesthood.

Whenever David II., Bishop of St. David's, talked to him in his advanced state of life concerning this event, he could never relate the particulars without shedding tears. He had made himself acquainted with the language of that nation, the words of which, in his younger days, he used to recite, which, as the bishop often had informed me, were very conformable to the Greek idiom. When they asked for water, they said 'Ydor ydorum,' which meant 'Bring water,' for Ydor in their language, as well as in the Greek, signifies water, whence vessels for water are called Adriai; and Dwr, also in the British language signifies water.

When they wanted salt they said 'Halgein ydorum,' 'Bring salt.' Salt is called al in Greek, and Halen in British, for that language, from the length of time which the Britons (then called Trojans and afterwards Britons, from Brito, their leader) remained in Greece after the destruction of Troy, became, in many instances, similar to the Greek."

This legend agrees in a remarkable degree with the popular opinion respecting Fairies. It would almost appear to be the foundation of many subsequent tales that are current in Wales.

The priest's testimony to Fairy temperance and love of truth, and their reprobation of ambition, infidelities, and inconstancies, notwithstanding that they had no form of public worship, and their abhorrence of theft intimate that they possessed virtues worthy of all praise.

Their abode is altogether mysterious, but this ancient description of Fairyland bears out the remarks--perhaps suggested the remarks, of the Rev. Peter Roberts in his book called _The Cambrian Popular Antiquities_.

In this work, the author promulgates the theory that the Fairies were a people existing distinct from the known inhabitants of the country and confederated together, and met mysteriously to avoid coming in contact with the stronger race that had taken possession of their land, and he supposes that in these traditionary tales of the Fairies we recognize something of the real history of an ancient people whose customs were those of a regular and consistent policy. Roberts supposes that the smaller race for the purpose of replenishing their ranks stole the children of their conquerors, or slyly exchanged their weak children for their enemies' strong children.

It will be observed that the people among whom Elidorus sojourned had a language cognate with the Irish, Welsh, Greek, and other tongues; in fact, it was similar to that language which at one time extended, with dialectical differences, from Ireland to India; and the _Tylwyth Teg_, in our legends, are described as speaking a language understood by those with whom they conversed. This language they either acquired from their conquerors, or both races must have had a common origin; the latter, probably, being the more reasonable supposition, and by inference, therefore, the Fairies and other nations by whom they were subdued were descended from a common stock, and ages afterwards, by marriage, the Fairies again commingled with other branches of the family from which they had originally sprung.

Omitting many embellishments which the imagination has no difficulty in bestowing, tradition has transmitted one fact, that the _Tylwyth Teg_ succeeded in inducing men through the allurements of music and the attractions of their fair daughters to join their ranks. I will now give instances of this belief.

The following tale I received from the mouth of Mr. Richard Jones, Ty'n-y-wern, Bryneglwys, near Corwen. Mr. Jones has stored up in his memory many tales of olden times, and he even thinks that he has himself seen a Fairy. Standing by his farm, he pointed out to me on the opposite side of the valley a Fairy ring still green, where once, he said, the Fairies held their nightly revels. The scene of the tale which Mr. Jones related is wild, and a few years ago it was much more so than at present.

At the time that the event is said to have taken place the mountain was unenclosed, and there was not much travelling in those days, and consequently the Fairies could, undisturbed, enjoy their dances. But to proceed with the tale.

2. _A Bryneglwys Man inveigled by the Fairies_.

Two waggoners were sent from Bryneglwys for coals to the works over the hill beyond Minera. On their way they came upon a company of Fairies dancing with all their might. The men stopped to witness their movements, and the Fairies invited them to join in the dance. One of the men stoutly refused to do so, but the other was induced to dance awhile with them. His companion looked on for a short time at the antics of his friend, and then shouted out that he would wait no longer, and desired the man to give up and come away. He, however, turned a deaf ear to the request, and no words could induce him to forego his dance. At last his companion said that he was going, and requested his friend to follow him.

Taking the two waggons under his care he proceeded towards the coal pits, expecting every moment to be overtaken by his friend; but he was disappointed, for he never appeared. The waggons and their loads were taken to Bryneglwys, and the man thought that perhaps his companion, having stopped too long in the dance, had turned homewards instead of following him to the coal pit. But on enquiry no one had heard or seen the missing waggoner. One day his companion met a Fairy on the mountain and inquired after his missing friend. The Fairy told him to go to a certain place, which he named, at a certain time, and that he should there see his friend. The man went, and there saw his companion just as he had left him, and the first words that he uttered were "Have the waggons gone far." The poor man never dreamt that months and months had pa.s.sed away since they had started together for coal.

A variant of the preceding story appears in the _Cambrian Magazine_, vol.

ii., pp. 58-59, where it is styled the Year's Sleep, or "The Forest of the Yewtree," but for the sake of a.s.sociation with like tales I will call it by the following t.i.tle:--