Welsh Folk-Lore Part 15

_The Torrent Spectre_.

This spectre was supposed to be an old man, or malignant spirit, who directed, and ruled over, the mountain torrents. He delighted in devastating the lands. His appearance was horrible to behold, and it was believed that in the midst of the rus.h.i.+ng stream his terrible form could be discerned apparently moving with the torrent, but in reality remaining stationary. Now he would raise himself half out of the water, and ascend like a mist half as high as the near mountain, and then he would dwindle down to the size of a man. His laugh accorded with his savage visage, and his long hair stood on end, and a mist always surrounded him.

Davies, in his _Mythology of the Druids_, says that believers in this strange superst.i.tion are yet to be met with in Glamorgans.h.i.+re. Davies was born in the parish of Llanvareth, Radnors.h.i.+re, in 1756, and died January 1st, 1831.

_Gwrach y Rhibyn_, _or Hag of the Mist_.

Another supernatural being a.s.sociated with water was the _Gwrach y Rhibyn_. She was supposed to reside in the dripping fog, but was seldom, if ever seen. It was believed that her shriek foretold misfortune, if not death, to the hearer, and some even thought that, in a shrill tenor, and lengthened voice, she called the person shortly to die by name.

_Yr Hen Chrwchwd_, or The Old Humpbacked, a fiend in the shape of an old woman, is thought to be identical with this _Gwrach y Rhibyn_.

In Carmarthens.h.i.+re the spirit of the mist is represented, not as a shrivelled up old woman, but as a h.o.a.ry headed old man, who seats himself on the hill sides, just where the clouds appear to touch them, and he is called _Y Brenhin Llwyd_, or The Grey King. I know not what functions this venerable personage, or king of the mist, performed, unless it were, that he directed the mist's journey through the air.

_Mermaids and Mermen_.

It is said that these fabulous beings frequented the sea-coasts of Wales to the great danger of the inhabitants. The description of the Welsh mermaid was just as it is all over the world; she is depicted as being above the waist a most lovely young woman, whilst below she is like a fish with fins and spreading tail. Both mermen and mermaids were fond, it is said, of combing their long hair, and the siren-like song of the latter was thought to be so seductive as to entice men to destruction.

It was believed that beautiful mermaids fell in love with comely young men and even induced them to enter their abodes in the depth of the sea.

I heard the following tale, I believe in Carnarvons.h.i.+re, but I have no notes of it, and write from memory.

A man captured a mermaid, and took her home to his house, but she did nothing but beg and beg to be allowed to return to the sea, but notwithstanding her entreaties her captor kept her safe enough in a room, and fastened the door so that she could not escape. She lingered several days, pitifully beseeching the man to release her, and then she died.

But ever after that event a curse seemed to rest upon the man, for he went from bad to worse, and died miserably poor.

It was always considered most unlucky to do anything unkind to these beings. Fear acted as a powerful incentive, in days of old, to generous conduct. For it was formerly believed that vengeance ever overtook the cruel.

An Isle of Man legend, related by Waldron, in his account of the Isle of Man, and reproduced by Croker, vol. i., p. 56, states, that some persons captured a mermaid, and carried her to a house and treated her tenderly, but she refused meat and drink, neither would she speak, when addressed, though they knew these creatures could speak. Seeing that she began to look ill, and fearing some great calamity would befall the island if she died, they opened the door, after three days, and she glided swiftly to the sea side. Her keeper followed at a distance and saw her plunge into the sea, where she was met by a great number of her own species, one of whom asked her what she had seen among those on land, to which she answered, "Nothing, but that they are so ignorant as to throw away the very water they boil their eggs in."

STORIES OF SATAN, GHOSTS, ETC.

Although Max Muller, in _Chips from a German Workshop_, vol. ii., p. 238, states that "The Aryan nations had no Devil," this certainly cannot at present be affirmed of that branch of the Celtic race which inhabits Wales. In the Princ.i.p.ality the Devil occupies a prominent position in the foreground of Welsh Folk-Lore. He is, however, generally depicted as inferior in cunning and intellect to a bright-witted Welshman, and when worsted in a contest he acknowledges his inferiority by disappearing in a ball or wheel of fire. Men, it was supposed, could sell themselves to the Evil One for a term of years, but they easily managed to elude the fulfilment of the contract, for there was usually a loop-hole by which they escaped from the clutches of the stupid Devil. For instance, a man disposes of his soul for riches, pleasures, and supernatural knowledge and power, which he is to enjoy for a long number of years, and in the contract it is stipulated that the agreement holds good if the man is buried either _in_ or _outside_ the church. To all appearance the victim is irretrievably lost, but no, after enjoying all the fruits of his contract, he cheats the Devil of his due, by being buried _in_ or _under_ the church walls.

In many tales Satan is made to act a part detrimental to his own interests; thus Sabbath breakers, card players, and those who practised divination, have been frightened almost to death by the appearance of the Devil, and there and then, being terrified by the horrible aspect of the enemy, they commenced a new life. This thought comes out strongly in _Y Bardd Cwsg_. The poet introduces one of the fallen angels as appearing to act the part given to the Devil, in the play of Faust, when it was being performed at Shrewsbury, and this appearance drove the frequenters of the theatre from their pleasures to their prayers. His words are:--

"Dyma walch, ail i hwnw yn y Mwythig, y dydd arall, ar ganol interlud Doctor Ffaustus; a rhai . . . pan oeddynt brysuraf, ymddangosodd y diawl ei hun i chwareu ei bart ac wrth hynny gyrodd bawb o'i bleser i'w weddiau."

In English this is:--"Here's a fine fellow, second to that at Shrewsbury, who the other day, when the interlude of Doctor Faustus was being acted, in the middle of the play, all being busily engaged, the devil himself appeared to take his own part, and by so doing, drove everyone from pleasure to prayer."

The absurd conduct of the Evil Spirit on this occasion is held up to ridicule by the poet, but the idea, which is an old one, that demons were, by a superior power, obliged to frustrate their own designs, does not seem to have been taken into consideration by him. He depicts the Devil as a strange mixture of stupidity and remorseless animosity. But this, undoubtedly, was the then general opinion. The bard revels in harrowing descriptions of the tortures of the d.a.m.ned in Gehenna--the abode of the Arch-fiend and his angels. This portion of his work was in part the offspring of his own fervid imagination; but in part it might have been suggested to him by what had been written already on the subject; and from the people amongst whom he lived he could have, and did derive, materials for these descriptions. In any case he did not outrage, by any of his horrible depictions of Pandemonium, the sentiments of his fellow countrymen, and his delineation of Satan was in full accord with the popular opinion of his days. The bard did not create but gave utterance to the fleeting thoughts which then prevailed respecting the Devil. Indeed there does not seem to be in Wales any distinct attributes ascribed to Satan, which are not also believed to be his specialities in other countries. His personal appearance is the same in most places. He is described as being black, with horns, and hoofs and tail, he breathes fire and brimstone, and he is accompanied with the clank of chains. Such was the uncouth form which Satan was supposed to a.s.sume, and such was the picture drawn of him formerly in Wales.

There is a strong family likeness in this description between Satan and _Pan_, who belongs to Greek and Egyptian mythology. Pan had two small horns on his head, his nose was flat, and his legs, thighs, tail, and feet were those of a goat. His face is described as ruddy, and he is said to have possessed many qualities which are also ascribed to Satan.

His votaries were not enc.u.mbered with an exalted code of morality.

The _Fauni_, certain deities of Italy, are also represented as having the legs, feet, and ears of goats, and the rest of the body human, and the _Satyri_ of the Greeks are also described as having the feet and legs of goats, with short horns on the head, and the whole body covered with thick hair. These demiG.o.ds revelled in riot and lasciviousness. The satyrs attended upon Bacchus, and made themselves conspicuous in his orgies. The Romans called their satyrs Fauni, Panes, and Sylvani.

It is difficult to ascertain whether the Celt of Britain obtained through the Romans their gross notions of the material body of Satan, or whether it was in later times that they became possessed of this idea. It may well have been that the Fauni, and other disreputable deities of the conquerors of the world, on the introduction of Christianity were looked upon as demons, and their forms consequently became fit representations of the Spirit of Evil, from whom they differed little, if any, in general attributes. In this way G.o.d after G.o.d would be removed from their pedestals in the world's pantheon, and would be relegated to the regions occupied by the great enemy of all that is pure, n.o.ble, and good in mankind. Thus the G.o.d of one age would become the devil of the succeeding age, retaining, nevertheless, by a cruel irony, the same form and qualities in his changed position that he had in his exalted state.

It is by some such reasoning as the preceding that we can account for the striking personal resemblance between the Satan of mediaeval and later times and the mythical deities already mentioned.

Reference has been made to the rustic belief that from his mouth Satan emits fire and brimstone, and here again we observe traces of cla.s.sic lore. The fabulous monsters, Typhaeus, or Typhon, and Chimaera, are probably in this matter his prototypes. It is said that real flames of devouring fire darted from the mouth and eyes of Typhon, and that he uttered horrible yells, like the shrieks of different animals, and Chimaera is described as continually vomiting flames.

Just as the G.o.ds of old could a.s.sume different shapes, so could Satan.

The tales which follow show that he could change himself at will into the form of a lovely woman, a mouse, a pig, a black dog, a c.o.c.k, a fish, a headless horse, and into other animals or monstrous beings. But the form which, it is said, he usually a.s.sumed to enable him to escape when discovered in his intrigues was a ball or hoop of fire.

The first series of tales which I shall relate depict Satan as taking a part in the pastimes of the people.

_Satan Playing Cards_.

A good many years ago I travelled from Pentrevoelas to Yspytty in company with Mr. Lloyd, the then vicar of the latter parish, who, when crossing over a bridge that spanned a foaming mountain torrent, called my attention to the spot, and related to me the following tale connected with the place:--

A man was returning home late one night from a friend's house, where he had spent the evening in card playing, and as he was walking along he was joined by a gentleman, whose conversation was very interesting. At last they commenced talking about card playing, and the stranger invited the countryman to try his skill with him, but as it was late, and the man wanted to go home, he declined, but when they were on the bridge his companion again pressed him to have a game on the parapet, and proceeded to take out of his pocket a pack of cards, and at once commenced dealing them out; consequently, the man could not now refuse to comply with the request. With varying success game after game was played, but ultimately the stranger proved himself the more skilful player. Just at this juncture a card fell into the water; and in their excitement both players looked over the bridge after it, and the countryman saw to his horror that his opponent's head, reflected in the water, had on it _two horns_.

He immediately turned round to have a careful look at his companion; he, however, did not see him, but in his place was a _ball of fire_, which flashed away from his sight.

I must say that when I looked over the bridge I came to the conclusion that nothing could have been reflected in the water, for it was a rus.h.i.+ng foaming torrent, with no single placid spot upon its surface.

Another version of the preceding tale I obtained from the Rev. Owen Jones. In this instance the _cloven foot_ and not the _horned head_ was detected. The scene of this tale is laid in the parish of Rhuddlan near Rhyl.

_Satan Playing Cards at a Merry Meeting_.

It was formerly a general custom in Wales for young lads and la.s.ses to meet and spend a pleasant evening together in various farmhouses. Many kinds of amus.e.m.e.nts, such as dancing, singing, and card playing, were resorted to, to while away the time. The Rev. Owen Jones informed me that once upon a time a merry party met at Henafon near Rhuddlan, and when the fun was at its height a gentleman came to the farm, and joined heartily in all the merriment. By and by, card playing was introduced, and the stranger played better than any present. At last a card fell to the ground, and the party who picked it up discovered that the clever player had a cloven foot. In his fright the man screamed out, and immediately the Evil One--for he it was that had joined the party--transformed himself into a wheel of fire, and disappeared up the chimney.

For the next tale I am also indebted to my friend the Rev. Owen Jones.

The story appears in a Welsh MS. in his possession, which he kindly lent me. I will, first of all, give the tale in the vernacular, and then I will, for the benefit of my English readers, supply an English translation.

_Satan Playing Cards on Rhyd-y-Cae Bridge_, _Pentrevoelas_.

"Gwas yn y Gilar a phen campwr ei oes am chwareu cardiau oedd Robert Llwyd Hari. Ond wrth fyn'd adre' o Rhydlydan, wedi bod yn chwareu yn nhy Modryb Ann y Green, ar ben y lou groes, daeth boneddwr i'w gyfarfod, ag aeth yn ymgom rhyngddynt. Gofynodd y boneddwr iddo chware' _match_ o gardiau gydag e. 'Nid oes genyf gardian,' meddai Bob. 'Oes, y mae genyt ddau ddec yn dy bocet,' meddai'r boneddwr. Ag fe gytunwyd i chware'

_match_ ar Bont Rhyd-y-Cae, gan ei bod yn oleu lleuad braf. Bu y boneddwr yn daer iawn arno dd'od i Blas Iolyn, y caent ddigon o oleu yno, er nad oedd neb yn byw yno ar y pryd. Ond nacaodd yn lan. Aed ati o ddifrif ar y bont, R. Ll. yn curo bob tro. Ond syrthiodd cardyn dros y bont, ac fe edrychodd yntau i lawr. Beth welai and carnau ceffyl gan y boneddwr. TynG.o.dd ar y Mawredd na chwareuai ddim chwaneg; ar hyn fe aeth ei bartner yn olwyn o dan rhyngddo a Phlas Iolyn, ac aeth yntau adre' i'r Gilar." The English of the tale is as follows:--

Robert Llwyd Hari was a servant in Gilar farm, and the champion card player of his day. When going home from Rhydlydan, after a game of cards in Aunty Ann's house, called the Green, he was met at the end of the cross-lane by a gentleman, who entered into conversation with him. The gentleman asked him to have a game of cards. "I have no cards," answered Bob. "Yes you have, you have two packs in your pocket," answered the gentleman. They settled to play a game on the bridge of Rhyd-y-Cae, as it was a beautiful moonlight night. The gentleman was very pressing that they should go to Plas Iolyn, because they would find there, he said, plenty of light, although no one was then living at the place. But Bob positively refused to go there. They commenced the game in downright good earnest on the bridge, R. Ll. winning every game. But a card fell over the bridge into the water, and Bob looked over, and saw that the gentleman had hoofs like a horse. He swore by the Great Being that he would not play any longer, and on this his partner turned himself into a _wheel of fire_, and departed bowling towards Plas Iolyn, and Bob went home to Gilar.