There were, however, effectual means for protecting children from their machinations. The mother's presence, the tongs placed cross-ways on the cradle, the early baptism of the child, were all preventives. In the Western Isles of Scotland fire carried round a woman before she was churched, and round the child until he was christened, daily, night and morning, preserved both from the evil designs of the Fairies. (Brand, vol. ii, p. 486.) And it will be shortly shewn that even after an exchange had been accomplished there were means of forcing the Fairies to restore the stolen child.

It can well be believed that mothers who had sickly or idiotic babies would, in uncivilized places, gladly embrace the idea that the child she nursed was a changeling, and then, naturally enough, she would endeavour to recover her own again. The plan adopted for this purpose was extremely dangerous. I will in the following tales show what steps were taken to reclaim the lost child.

Pennant records how a woman who had a peevish child acted to regain from the Fairies her own offspring. His words are:--"Above this is a spreading oak of great antiquity, size, and extent of branches; it has got the name of _Fairy Oak_. In this very century (the eighteenth) a poor cottager, who lived near the spot, had a child who grew uncommonly peevish; the parents attributed this to the _Fairies_, and imagined that it was a changeling. They took the child, put it into a cradle, and left it all night beneath the tree, in hopes that the _Tylwyth Teg_, or _Fairy Family_, or the Fairy folk, would restore their own before the morning.

When morning came, they found the child perfectly quiet, so went away with it, quite confirmed in their belief."--_History of Whiteford_, pp.

5, 6.

These people by exposing their infant for a night to the elements ran a risk of losing it altogether; but they acted in agreement with the popular opinion, which was that the Fairies had such affection for their own children that they would not allow them to be in any danger of losing their life, and that if the elfin child were thus exposed the Fairies would rescue it, and restore the exchanged child to its parents. The following tale exhibits another phase of this belief.

The story is to be found in the _Cambrian Magazine_, vol. ii., pp. 86, 87.

1. "_The Egg Sh.e.l.l Pottage_."

"In the parish of Treveglwys, near Llanidloes, in the county of Montgomery, there is a little shepherd's cot, that is commonly called Twt y Cwmrws (the place of strife) on account of the extraordinary strife that has been there. The inhabitants of the cottage were a man and his wife, and they had born to them twins, whom the woman nursed with great care and tenderness. Some months afterwards indispensable business called the wife to the house of one of her nearest neighbours; yet, notwithstanding she had not far to go, she did not like to leave her children by themselves in their cradle, even for a minute, as her house was solitary, and there were many tales of goblins or the '_Tylwyth Teg_'

(the Fair Family or the Fairies) haunting the neighbourhood. However, she went, and returned as soon as she could; but on coming back she felt herself not a little terrified on seeing, though it was mid-day, some of 'the old elves of the blue petticoat,' as they are usually called; however, when she got back to her house she was rejoiced to find everything in the state she had left it.

But after some time had pa.s.sed by, the good people began to wonder that the twins did not grow at all, but still continued little dwarfs. The man would have it that they were not his children; the woman said that they must be their children, and about this arose the great strife between them that gave name to the place. One evening when the woman was very heavy of heart she determined to go and consult a _Gwr Cyfarwydd_ (i.e., a wise man, or a conjuror), feeling a.s.sured that everything was known to him, and he gave her his counsel. Now there was to be a harvest soon of the rye and oats; so the wise man said to her:--'When you are preparing dinner for the reapers empty the sh.e.l.l of a hen's egg, and boil the sh.e.l.l full of pottage and take it out through the door as if you meant it for a dinner to the reapers, and then listen what the twins will say; if you hear the children speaking things above the understanding of children, return into the house, take them, and throw them into the waves of Llyn Ebyr, which is very near to you; but if you don't hear anything remarkable, do them no injury.' And when the day of the reaping came, the woman did as her adviser had recommended to her; and as she went outside the door to listen, she heard one of the children say to the other:--

Gwelais vesen cyn gweled derwen, Gwelais wy cyn gweled iar, Erioed ni welais verwi bwyd i vedel Mewn plisgyn wy iar!

Acorns before oak I knew, An egg before a hen, Never one hen's egg-sh.e.l.l stew Enough for harvest men!

On this the mother returned to her house and took the two children, and threw them into the Llyn, and suddenly the goblins in their trousers came to save their dwarfs, and the woman had her own children back again, and thus the strife between her and her husband ended."

The writer of the preceding story says that it was translated almost literally from Welsh, as told by the peasantry, and he remarks that the legend bears a striking resemblance to one of the Irish tales published by Mr. Croker.

Many variants of the legend are still extant in many parts of Wales.

There is one of these recorded in Professor Rhys's _Welsh Fairy Tales_, _Y Cymmrodor_, vol. iv., pp. 208-209. It is much like that given in the _Cambrian Magazine_.

2. _Corwrion Changeling Legend_.

Once on a time, in the fourteenth century, the wife of a man at Corwrion had twins, and she complained one day to the witch who lived close by, at Tyddyn y Barcut, that the children were not getting on, but that they were always crying, day and night. 'Are you sure that they are your children?' asked the witch, adding that it did not seem to her that they were like hers. 'I have my doubts also,' said the mother. 'I wonder if somebody has changed children with you,' said the witch. 'I do not know,' said the mother. 'But why do you not seek to know?' asked the other. 'But how am I to go about it?' said the mother. The witch replied, 'Go and do something rather strange before their eyes and watch what they will say to one another.' 'Well I do not know what I should do,' said the mother. 'Oh,' said the other, 'take an egg-sh.e.l.l, and proceed to brew beer in it in a chamber aside, and come here to tell me what the children will say about it.' She went home and did as the witch had directed her, when the two children lifted their heads out of the cradle to see what she was doing, to watch, and to listen. Then one observed to the other:--'I remember seeing an oak having an acorn,' to which the other replied, 'And I remember seeing a hen having an egg,' and one of the two added, 'But I do not remember before seeing anybody brew beer in the sh.e.l.l of a hen's egg.'

The mother then went to the witch and told her what the twins had said one to the other, and she directed her to go to a small wooden bridge not far off, with one of the strange children under each arm, and there to drop them from the bridge into the river beneath. The mother went back home again and did as she had been directed. When she reached home this time, to her astonishment, she found that her own children had been brought back."

There is one important difference between these two tales. In the latter, the mother drops the children over the bridge into the waters beneath, and then goes home, without noticing whether the poor children had been rescued by the goblins or not, but on reaching her home she found in the cradle her own two children, presumably conveyed there by the Fairies. In the first tale, we are informed that she saw the goblins save their offspring from a watery grave. Subjecting peevish children to such a terrible ordeal as this must have ended often with a tragedy, but even in such cases superst.i.tious mothers could easily persuade themselves that the destroyed infants were undoubtedly the offspring of elfins, and therefore unworthy of their fostering care. The only safeguard to wholesale infanticide was the test applied as to the super-human precociousness, or ordinary intelligence, of the children.

Another version of this tale was related to me by my young friend, the Rev. D. H. Griffiths, of Clocaenog Rectory, near Ruthin. The tale was told him by Evan Roberts, Ffriddagored, Llanfwrog. Mr. Roberts is an aged farmer.

3. _Llanfwrog Changeling Legend_.

A mother took her child to the gleaning field, and left it sleeping under the sheaves of wheat whilst she was busily engaged gleaning. The Fairies came to the field and carried off her pretty baby, leaving in its place one of their own infants. At the time, the mother did not notice any difference between her own child and the one that took its place, but after awhile she observed with grief that the baby she was nursing did not thrive, nor did it grow, nor would it try to walk. She mentioned these facts to her neighbours, and she was told to do something strange and then listen to its conversation. She took an egg-sh.e.l.l and pretended to brew beer in it, and she was then surprised to hear the child, who had observed her actions intently, say:--

Mi welais fesen gan dderwen, Mi welais wy gan iar, Ond ni welais i erioed ddarllaw Mewn cibyn wy iar.

I have seen an oak having an acorn, I have seen a hen having an egg, But I never saw before brewing In the sh.e.l.l of a hen's egg.

This conversation proved the origin of the precocious child who lay in the cradle. The stanza was taken down from Roberts's lips. But he could not say what was done to the fairy changeling.

In Ireland a plan for reclaiming the child carried away by the Fairies was to take the Fairy's changeling and place it on the top of a dunghill, and then to chant certain invocatory lines beseeching the Fairies to restore the stolen child.

There was, it would seem, in Wales, a certain form of incantation resorted to to reclaim children from the Fairies, which was as follows:--The mother who had lost her child was to carry the changeling to a river, but she was to be accompanied by a conjuror, who was to take a prominent part in the ceremony. When at the river's brink the conjuror was to cry out:--

c.r.a.p ar y wrach--

A grip on the hag;

and the mother was to respond--

Rhy hwyr gyfraglach--

Too late decrepit one;

and having uttered these words, she was to throw the child into the stream, and to depart, and it was believed that on reaching her home she would there find her own child safe and sound.

I have already alluded to the horrible nature of such a proceeding. I will now relate a tale somewhat resembling those already given, but in this latter case, the supposed changeling became the mainstay of his family. I am indebted for the _Gors Goch_ legend to an essay, written by Mr. D. Williams, Llanfachreth, Merionethshire, which took the prize at the Liverpool Eisteddfod, 1870, and which appears in a publication called _Y Gordofigion_, pp. 96, 97, published by Mr. I. Foulkes, Liverpool.

4. _The Gore Goch Changeling Legend_.

The tale rendered into English is as follows:--"There was once a happy family living in a place called Gors Goch. One night, as usual, they went to bed, but they could not sleep a single wink, because of the noise outside the house. At last the master of the house got up, and trembling, enquired 'What was there, and what was wanted.' A clear sweet voice answered him thus, 'We want a warm place where we can tidy the children.' The door was opened when there entered half full the house of the _Tylwyth Teg_, and they began forthwith washing their children. And when they had finished, they commenced singing, and the singing was entrancing. The dancing and the singing were both excellent. On going away they left behind them money not a little for the use of the house.

And afterwards they came pretty often to the house, and received a hearty welcome in consequence of the large presents which they left behind them on the hob. But at last a sad affair took place which was no less than an exchange of children. The Gors Goch baby was a dumpy child, a sweet, pretty, affectionate little dear, but the child which was left in its stead was a sickly, thin, shapeless, ugly being, which did nothing but cry and eat, and although it ate ravenously like a mastiff, it did not grow. At last the wife of Gors Goch died of a broken heart, and so also did all her children, but the father lived a long life and became a rich man, because his new heir's family brought him abundance of gold and silver."

As I have already given more than one variant of the same legend, I will supply another version of the Gors Goch legend which appears in _Cymru Fu_, pp. 177-8, from the pen of the Revd. Owen Wyn Jones, _Glasynys_, and which in consequence of the additional facts contained in it may be of some value. I will make use of Professor Rhys's translation. (See _Y Cymmrodor_, vol. v., pp. 79-80.)

5. _Another Version of the Gors Goch Legend_.

"When the people of the Gors Goch one evening had gone to bed, lo! they heard a great row and disturbance around the house. One could not at all comprehend what it might be that made a noise that time of night. Both the husband and the wife had waked up, quite unable to make out what there might be there. The children also woke but no one could utter a word; their tongues had all stuck to the roofs of their mouths. The husband, however, at last managed to move, and to ask, 'Who is there?

What do you want?' Then he was answered from without by a small silvery voice, 'It is room we want to dress our children.' The door was opened, and a dozen small beings came in, and began to search for an earthen pitcher with water; there they remained for some hours, washing and t.i.tivating themselves. As the day was breaking they went away, leaving behind them a fine present for the kindness they had received. Often afterwards did the Gors Goch folks have the company of this family. But once there happened to be a fine roll of a pretty baby in his cradle.

The Fair Family came, and, as the baby had not been baptized, they took the liberty of changing him for one of their own. They left behind in his stead an abominable creature that would do nothing but cry and scream every day of the week. The mother was nearly breaking her heart, on account of the misfortune, and greatly afraid of telling anybody about it. But everybody got to see that there was something wrong at Gors Goch, which was proved before long by the mother dying of longing for her child. The other children died broken-hearted after their mother, and the husband was left alone with the little elf without anyone to comfort them. But shortly after, the Fairies began to resort again to the hearth of the Gors Goch to dress children, and the gift which had formerly been silver money became henceforth pure gold. In the course of a few years the elf became the heir of a large farm in North Wales, and that is why the old people used to say, 'Shoe the elf with gold and he will grow.'"

(_Fe ddaw gwiddon yn fawr ond ei bedoli ag aur_.)

It will be observed that this latter version differs in one remarkable incident from the preceding tale. In the former there is no allusion to the fact that the changed child had not been baptized; in the latter, this omission is specially mentioned as giving power to the Fairies to exchange their own child for the human baby. This preventive carries these tales into Christian days. Another tale, which I will now relate, also proves that faith in the Fairies and in the efficacy of the Cross existed at one and the same time. The tale is taken from _Y Gordofigion_, p. 96. I will first give it as it originally appeared, and then I will translate the story.

6. _Garth Uchaf, Llanuwchllyn_, _Changeling Legend_.

"Yr oedd gwraig Garth Uchaf, yn Llanuwchllyn, un tro wedi myned allan i gweirio gwair, a gadael ei baban yn y cryd; ond fel bu'r anffawd, ni roddodd yr efail yn groes ar wyneb y cryd, ac o ganlyniad, ffeiriwyd ei baban gan y Tylwyth Teg, ac erbyn iddi ddyfod i'r ty, nid oedd yn y cryd ond rhyw hen gyfraglach o blentyn fel pe buasai wedi ei haner lewygu o eisiau ymborth, ond magwyd ef er hyny."