Welsh Folk-Lore Part 14

Old people have transmitted from generation to generation the following strange tale of the Freckled Cow. Whenever any one was in want of milk they went to this cow, taking with them a vessel into which they milked the cow, and, however big this vessel was, they always departed with the pail filled with rich milk, and it made no difference, however often she was milked, she could never be milked dry. This continued for a long time, and glad indeed the people were to avail themselves of the inexhaustible supply of new milk, freely given to them all. At last a wicked hag, filled with envy at the people's prosperity, determined to milk the cow dry, and for this purpose she took a riddle with her, and milked and milked the cow, until at last she could get no more milk from her. But, sad to say, the cow immediately, upon this treatment, left the country, and was never more seen. Such is the local history of the Freckled Cow.

Tradition further states that she went straight to a lake four miles off, bellowing as she went, and that she was followed by her two children the _Dau Eidion Banawg_, the two long-horned oxen, to _Llyn dau ychain_, the Lake of the Two Oxen, in the parish of Cerrig-y-drudion, and that she entered the lake and the two long-horned oxen, bellowing horribly, went, one on either side the lake, and with their mother disappeared within its waters, and none were ever afterwards seen.

Notwithstanding that tradition buries these celebrated cattle in this lake, I find in a book published by Dr. John Williams, the father of the Rev. John Williams, M.A., Vicar of Llanwddyn, in the year 1830, on the "Natural History of Llanrwst," the following statement. The author in page 17, when speaking of _Gwydir_, says:--

"In the middle court (which was once surrounded by the house), there is a large bone, which appears to be the rib of some species of whale, but according to the vulgar opinion, it is the rib of the Dun Cow (_y Fuwch Frech_), killed by the Earl of Warwick."

It may be stated that Llanrwst is not many miles distant from Cerrig-y-drudion and yet we have in these places conflicting traditions, which I will not endeavour to reconcile.

The Shrops.h.i.+re tale of the Fairy Cow is much the same as the preceding.

There she is known as _The White Cow of __Mitch.e.l.l's Fold_. This place is situated on the Corndon Hill, a bare moorland in the extreme west of Shrops.h.i.+re. To this day there is to be seen there a stone circle known as Mitch.e.l.l's Fold.

The story of the Shrops.h.i.+re Cow is this. There was a dire famine in those parts, and the people depended for support on a beautiful white cow, a Fairy cow, that gave milk to everybody, and it mattered not how many came, there was always enough for all, and it was to be so, so long as every one who came only took one pailful. The cow came night and morning to be milked, and it made no difference what size the vessel was that was brought by each person, for she always gave enough milk to fill it, and all the other pails. At last, there came an old witch to Mitch.e.l.l's Fold, and in spite and malice she brought a riddle and milked the cow into it; she milked and milked, and at last she milked her dry, and after that the cow was never seen. Folk say she was turned into a stone.

I am indebted to Miss Burne's _Shrops.h.i.+re Folk-Lore_ for the particulars above given.

A like tale is to be heard in Warwicks.h.i.+re, and also in Lancas.h.i.+re, near Preston, where the Dun cow gave freely her milk to all in time of drought, and disappeared on being subjected to the treatment of the Welsh and Shrops.h.i.+re cow.

Mr. Lloyd, Llanfihangel Glyn Myfyr, gave me a different tale of the _Dau ychain Banawg_ to that already related. His story is as follows:--

_The Legend of Llyn y ddau ychain_.

The speckled cow had two calves, which, when they grew up, became strong oxen. In those days there was a wicked spirit that troubled Cerrig-y-drudion Church, and the people greatly feared this spirit, and everybody was afraid, even in the day-time, to pa.s.s the church, for there, day after day, they saw the evil one looking out of the church windows and grinning at them. They did not know what to do to get rid of this spirit, but at last they consulted a famous conjuror, who told them that no one could dislodge their enemy but the _Dau ychain Banawg_. They knew of the two long-horned cattle which fed on Waen Banawg. There, therefore, they went, and brought the powerful yoke to the church. After considerable difficulty they succeeded in dislodging the spirit, and in securing it to a sledge to which these oxen were yoked, and now struggling to get free, he was dragged along by the powerful oxen towards a lake on Hiraethog Mountain, but so ponderous was their load and so fearful was the spirit's contentions that the sledge ploughed the land between the church and the lake as they went along, leaving in the course that they took deep furrows, and when they came to the hill so terrible were the struggles of the oxen to get along that the marks of their hoofs were left in the rocks where they may still be seen. When at last they reached the lake the spirit would not yield, and therefore oxen, sledge, and spirit were driven into the lake, and thus was the country rid of the evil one, and hence the name of the lake--the Lake of the Two Oxen--for the oxen likewise perished in the lake.

The foregoing legend is evidently founded on the older and more obscure story of Hu Gardarn, or Hu the Mighty, who with his _Dau ychain Banawg_ drew to land the _avanc_ out of _Llyn Llion_, so that the lake burst out no more to deluge the earth. For, be it known, it was this _avanc_ that had occasioned the flood. However, there is a rival claimant for the honour of having destroyed the _avanc_, whatever that might have been, for, in Hindu Mythology, Vishnu is credited with having slain the monster that had occasioned the Deluge.

This last bit of Folk-lore about Hu Gadarn, which is found in the _Triads_, shows how widespread, and how very ancient, Welsh tales are.

Hu Gadarn is by some writers identified with Noah. He was endowed, it would seem, with all the qualities of the G.o.ds of the Greeks, Egyptians, and Orientals, and his name is applied by the Welsh poets of the middle ages to the Supreme Being.

_Y Fuwch Gyfeiliorn_. _The Stray Cow_.

The history of the Fairy Stray Cow appears in _Y Brython_, vol. iii., pp.

183-4. The writer of the story states that he obtained his materials from a Paper by the late Dr. Pugh, Penhelyg, Aberdovey. The article alluded to by Gwilym Droed-ddu, the writer of the account in the _Brython_, appeared in the _Archaeologia Cambrensis_ for 1853, pp. 201-5.

The tale, as given by Dr. Pugh, is reproduced by Professor Rhys in his Welsh Fairy Tales, and it is much less embellished in English than in Welsh. I will quote as much of the Doctor's account as refers to the Stray Cow.

"A shrewd old hill farmer (Thomas Abergroes by name), well skilled in the folk-lore of the district, informed me that, in years gone by, though when, exactly, he was too young to remember, those dames (_Gwragedd Annwn_) were wont to make their appearance, arrayed in green, in the neighbourhood of Llyn Barfog, chiefly at eventide, accompanied by their kine and hounds, and that, on quiet summer nights in particular, these ban-hounds were often to be heard in full cry, pursuing their prey--the souls of doomed men dying without baptism and penance--along the upland towns.h.i.+p of Cefnrhosucha. Many a farmer had a sight of their comely, milk-white kine; many a swain had his soul turned to romance and poesy by a sudden vision of themselves in the guise of damsels arrayed in green, and radiant in beauty and grace; and many a sportsman had his path crossed by their white hounds of supernatural fleetness and comeliness, the _Cwn Annwn_; but never had any one been favoured with more than a pa.s.sing view of either, till an old farmer residing at Dyssyrnant, in the adjoining valley of Dyffryn Gwyn, became at last the lucky captor of one of their milk-white kine. The acquaintance which the _Gwartheg y Llyn_, the kine of the lake, had formed with the farmer's cattle, like the loves of the angels for the daughters of men, became the means of capture; and the farmer was thereby enabled to add the mystic cow to his own herd, an event in all cases believed to be most conducive to the worldly prosperity of him who should make so fortunate an acquisition. Never was there such a cow, never were there such calves, never such milk and b.u.t.ter, or cheese; and the fame of the _Fuwch Gyfeiliorn_, the stray cow, was soon spread abroad through that central part of Wales known as the district of Rhwng y ddwy Afon, from the banks of the Mawddach to those of the Dofwy (Dovey)--from Aberdiswnwy to Abercorris. The farmer, from a small beginning, rapidly became, like Job, a man of substance, possessed of thriving herds of cattle--a very patriarch among the mountains. But, alas! wanting Job's restraining grace, his wealth made him proud, his pride made him forget his obligation to the elfin cow, and fearing she might soon become too old to be profitable, he fattened her for the butcher, and then even she did not fail to distinguish herself, for a more monstrously fat beast was never seen. At last the day of slaughter came--an eventful day in the annals of a mountain farm--the killing of a fat cow, and such a monster of obesity. No wonder all the neighbours were gathered together to see the sight. The old farmer looked upon the preparations in self-pleased importance; the butcher felt he was about no common feat of his craft, and, baring his arm, he struck the blow--not now fatal, for before even a hair had been injured, his arm was paralysed, the knife dropped from his hand, and the whole company was electrified by a piercing cry that awakened an echo in a dozen hills, and made the welkin ring again; and lo and behold! the whole a.s.semblage saw a female figure, clad in green, with uplifted arms, standing on one of the rocks overhanging Llyn Barfog, and heard her calling with a voice loud as thunder:--

'Dere di velen Einion, Cyrn cyveiliorn--braith y Llyn, A'r voel Dodin, Codwch, dewch adre.'

'Come thou Einion's yellow one, Stray horns--speckled one of the Lake, And the hornless Dodin, Arise, come home.'

And no sooner were these words of power uttered, than the original lake cow, and all her progeny to the third and fourth generations, were in full flight towards the heights of Llyn Barfog, as if pursued by the evil one. Self-interest quickly roused the farmer, who followed in pursuit, till, breathless and panting, he gained an eminence overlooking the lake, but with no better success than to behold the green-attired dame leisurely descending mid-lake, accompanied by the fugitive cows, and her calves formed in a circle around her; they tossed their tails, she waved her hands in scorn, as much as to say, 'You may catch us, my friend, if you can,' as they disappeared beneath the dark waters of the lake, leaving only the yellow water-lily to mark the spot where they vanished, and to perpetuate the memory of this strange event. Meanwhile, the farmer looked with rueful countenance upon the spot where the elfin herd disappeared, and had ample leisure to deplore the effects of his greediness, as with them also departed the prosperity which had hitherto attended him, and he became impoverished to a degree below his original circ.u.mstances, and in his altered circ.u.mstances few felt pity for one who, in the noontide flow of prosperity, had shown himself so far forgetful of favours received, as to purpose slaying his benefactor."

Thus ends Dr. Pugh's account of the Stray Cow.

A tale very much like the preceding is recorded of a Scotch farmer. It is to be found in vol. ii., pp. 45-6, of Croker's _Fairy Legends of Ireland_, and is as follows:--

"A farmer who lived near a river had a cow which regularly every year, on a certain day in May, left the meadow and went slowly along the banks of the river till she came opposite to a small island overgrown with bushes; she went into the water and waded or swam towards the island, where she pa.s.sed some time, and then returned to her pasture. This continued for several years; and every year, at the usual season, she produced a calf which perfectly resembled the elf bull. One afternoon, about Martinmas, the farmer, when all the corn was got in and measured, was sitting at his fireside, and the subject of the conversation was, which of the cattle should be killed for Christmas. He said: 'We'll have the cow; she is well fed, and has rendered good services in ploughing, and filled the stalls with fine oxen, now we will pick her old bones.' Scarcely had he uttered these words when the cow with her young ones rushed through the walls as if they had been made of paper, went round the dunghill, bellowed at each of her calves, and then drove them all before her, according to their age, towards the river, where they got into the water, reached the island, and vanished among the bushes. They were never more heard of."

_Ceffyl y Dwfr_. _The Water Horse_.

The superst.i.tion respecting the water-horse, in one form or other, is common to the Celtic race. He was supposed to intimate by preternatural lights and noises the death of those about to perish by water, and it was vulgarly believed that he even a.s.sisted in drowning his victims. The water-horse was thought to be an evil spirit, who, a.s.suming the shape of a horse, tried to allure the unwary to mount him, and then soaring into the clouds, or rus.h.i.+ng over mountain, and water, would suddenly vanish into air or mist, and precipitate his rider to destruction.

The Welsh water-horse resembles the Kelpie of the Scotch. Jamieson, under the word _Kelpie_, in his _Scottish Dictionary_, quoting from various authors, as is his custom, says:--

"This is described as an aquatic demon, who drowns not only men but s.h.i.+ps. The ancient Northern nations believed that he had the form of a horse; and the same opinion is still held by the vulgar in Iceland.

"Loccenius informs us that in Sweden the vulgar are still afraid of his power, and that swimmers are on their guard against his attacks; being persuaded that he suffocates and carries off those whom he catches under water." "Therefore," adds this writer, "it would seem that ferry-men warn those who are crossing dangerous places in some rivers not so much as to mention his name; lest, as they say, they should meet with a storm and be in danger of losing their lives. Hence, doubtless, has this superst.i.tion originated; that, in these places formerly, during the time of paganism, those who wors.h.i.+pped their sea-deity _Nekr_, did so, as it were with a sacred silence, for the reason already given."

The Scotch Kelpie closely resembled the Irish Phoocah, or Poocah, a mischievous being, who was particularly dreaded on the night of All Hallow E'en, when it was thought he had especial power; he delighted to a.s.sume the form of a black horse, and should any luckless wight bestride the fiendish steed, he was carried through brake and mire, over water and land at a bewildering pace. Woe-betide the timid rider, for the Poocah made short work of such an one, and soon made him kiss the ground. But to the bold fearless rider the Poocah submitted willingly, and became his obedient beast of burden.

The following quotation from the _Tales of the Cymry_, p. 151, which is itself an extract from Mrs. S. C. Hall's _Ireland_, graphically describes the Irish water fiend:--

"The great object of the Poocah seems to be to obtain a rider, and then he is in all his most malignant glory. Headlong he dashes through briar and brake, through flood and fall, over mountain, valley, moor, and river indiscriminately; up and down precipice is alike to him, provided he gratifies the malevolence that seems to inspire him. He bounds and flies over and beyond them, gratified by the distress, and utterly reckless and ruthless of the cries, and danger, and suffering of the luckless wight who bestrides him."

Sometimes the Poocah a.s.sumed the form of a goat, an eagle, or of some other animal, and leaped upon the shoulders of the unwary traveller, and clung to him, however frantic were the exertions to get rid of the monster.

Allied to the water-horse were the horses upon which magicians in various lands were supposed to perform their aerial journeys.

It was believed in Wales that the clergy could, without danger, ride the water-horse, and the writer has heard a tale of a clergyman, who, when bestride one of these horses, had compa.s.sion on his parish clerk, who was trudging by his side, and permitted him to mount behind him, on condition that he should keep silence when upon the horse's back. For awhile the loquacious parish clerk said no word, but ere long the wondrous pace of the horse caused him to utter a pious e.j.a.c.u.l.a.t.i.o.n, and no sooner were the words uttered than he was thrown to the ground; his master kept his seat, and, on parting with the fallen parish official, shouted out, "Serve you right, why did you not keep your noisy tongue quiet?"

The weird legends and gloomy creations of the Celt a.s.sume a mild and frolicsome feature when interpreted by the Saxon mind. The malevolent Poocah becomes in England the fun-loving Puck, who delights in playing his pranks on village maidens, and who says:--

I am that merry wanderer of the night; Jest to Oberon, and make him smile, When I a fat and bean-fed horse beguile, Neighing in likeness of a filly foal; And sometimes lurk I in a gossip's bowl, In very likeness of a roasted crab; And when she drinks against her lips I bob, And on her withered dew-lap pour the ale.

_Midsummer Night's Dream_, Act I, Sc. I.

The _Ceffyl-y-Dwfr_ was very different to Chaucer's wonderful bra.s.s horse, which could be ridden, without harm, by a sleeping rider:--

This steed of bra.s.se, and easilie and well Can in the s.p.a.ce of a day naturel, This is to say, in foure and twenty houres, Where so ye lists, in drought or elles showers, Baren yours bodie into everie place, In which your hearte willeth for to pace, Withouten wemme of you through foul or fair, Or if you liste to flee as high in th' aire As doth an eagle when him liste to soare, This same steed shall bear you evermore, Withouten harm, till ye be there you leste, Though that ye sleepen on his back or reste; And turn againe with writhing of a pinne, He that it wroughte he coulde many a gin, He waited many a constellation, Ere he had done this operation.

_Chaucer's Squire's Tale_, 137-152.

The rider of the magic horse was made acquainted with the charm that secured its obedience, for otherwise he took an aerial ride at his peril.

This kind of invention is oriental, but it is sufficiently like the Celtic in outline to indicate that all figments of the kind had undoubtedly a common origin.

I have seen it somewhere stated, but where I cannot recall to mind, that, the Water Horses did, in olden times, sport, on the Welsh mountains, with the puny native ponies, before they became a mixed breed.

It was believed that the initiated could conjure up the River Horse by shaking a magic bridle over the pool wherein it dwelt.

There is much curious information respecting this mythic animal in the _Tales of the Cymry_ and from this work I have culled many thoughts.