Welsh Folk-Lore Part 23

One of the wicked Spirits which plagued the secluded Valley of Llanwddyn long before it was converted into a vast reservoir to supply Liverpool with water was that of _Cynon_. Of this Spirit Mr. Evans writes thus:--"_Yspryd Cynon_ was a mischievous goblin, which was put down by _Dic Spot_ and put in a quill, and placed under a large stone in the river below Cynon Isaf. The stone is called '_Careg yr Yspryd_,' the Ghost Stone. This one received the following instructions, that he was to remain under the stone until the water should work its way between the stone and the dry land."

The poor Spirit, to all appearance, was doomed to a very long imprisonment, but _Dic Spot_ did not foresee the wants and enterprise of the people of Liverpool, who would one day convert the Llanwddyn Valley into a lake fifteen miles in circ.u.mference, and release the Spirit from prison by the process of making their Waterworks.

I might here say that there is another version current in the parish besides that given me by Mr. Evans, which is that the Spirit was to remain under the stone until the river was dried up. Perhaps both conditions were, to make things safe, imposed upon the Spirit.

_Careg yr Yspryd_ and Cynon Isaf were at the entrance to the Valley of Llanwddyn, and down this opening, or mouth of the valley, rushed the river--the river that was to be dammed up for the use of Liverpool. The inhabitants of the valley knew the tradition respecting the Spirit, and they much feared its being disturbed. The stone was a large boulder, from fifteen to twenty tons in weight, and it was evident that it was doomed to destruction, for it stood in the river Vyrnwy just where operations were to commence. There was no small stir among the Welsh inhabitants when preparations were made to blast the huge Spirit-stone.

English and Irish workmen could not enter into the feeling of the Welsh towards this stone, but they had heard what was said about it. They, however, had no dread of the imprisoned Spirit. In course of time the stone was bored and a load of dynamite inserted, but it was not shattered at the first blast. About four feet square remained intact, and underneath this the Spirit was, if it was anywhere. The men were soon set to work to demolish the stone. The Welshmen expected some catastrophe to follow its destruction, and they were even prepared to see the Spirit bodily emerge from its prison, for, said they, the conditions of its release have been fulfilled--the river had been diverted from its old bed into an artificial channel, to facilitate the removal of this and other stones--and there was no doubt that both conditions had been literally carried out, and consequently the Spirit, if justice ruled, could claim its release. The stone was blasted, and strange to relate, when the smoke had cleared away, the water in a cavity where the stone had been was seen to move; there was no apparent reason why the water should thus be disturbed, unless, indeed, the Spirit was about to appear.

The Welsh workmen became alarmed, and moved away from the place, keeping, however, their eyes fixed on the pool. The mystery was soon solved, for a large frog made its appearance, and, sedately sitting on a fragment of the shattered stone, rubbed its eyes with its feet, as if awaking from a long sleep. The question was discussed, "Is it a frog, or the Spirit in the form of a frog; if it is a frog, why was it not killed when the stone was blasted?" And again, "Who ever saw a frog sit up in that fas.h.i.+on and rub the dust out of its eyes? It must be the Spirit." There the workmen stood, at a respectful distance from the frog, who, heedless of the marked attention paid to it, continued sitting up and rubbing its eyes.

They would not approach it, for it must be the Spirit, and no one knew what its next movement or form might be. At last, however, the frog was driven away, and the men re-commenced their labours. But for nights afterwards people pa.s.sing the spot heard a noise as of heavy chains being dragged along the ground where the stone once stood.

_Caellwyngrydd Spirit_.

This was a dangerous Spirit. People pa.s.sing along the road were stoned by it; its work was always mischievous and hurtful. At last it was exorcised and sent far away to the Red Sea, but it was permitted to return the length of a barley corn every year towards its lost home.

From the tales already given, it is seen that the people believed in the possibility of getting rid of troublesome Spirits, and the person whose aid was sought on these occasions was often a minister of religion. We have seen how Griffiths of Llanarmon had reached notoriety in this direction, and he lived in quite modern times. The clergy were often consulted in matters of this kind, and they were commonly believed to have power over Spirits. The Rev. Walter Davies had great credit as a Spirit layer, and he lived far into the present century. Going further back, I find that Archdeacon Edmund Prys, and his contemporary and friend, Huw Llwyd, were famous opponents of Evil Spirits, and their services are said to have been highly appreciated, because always successful. The manner of laying Spirits differed. In this century, prayer and Bible reading were usually resorted to, but in other days, incantation was employed. We have seen how Griffiths surrounded himself with an enchanted circle, which the Spirit could not break through. This ring was thought to be impervious to the Ghost tribe, and therefore it was the protection of the person whom it surrounded. The Spirit was invoked and commanded to depart by the person within the magic ring and it obeyed the mandate. Sometimes it was found necessary to conduct a service in Church, in Latin by night, the Church being lit up with consecrated candles, ere the Ghost could be overcome.

When Spirits were being laid, we are told that they presented themselves in various forms to the person engaged in laying them, and that ultimately they foolishly came transformed into some innocuous insect or animal, which he was able to overcome. The simplicity of the Ghosts is ridiculous, and can only be understood by supposing that the various steps in the contest for the mastery are not forthcoming, that they have been lost.

These various metamorphoses would imply that transmigration was believed in by our forefathers.

_Ghost Raising_.

If the possibility of Ghost Laying was believed in, so also was the possibility of raising Evil Spirits. This faith dates from olden times.

Shakespeare, to this, as to most other popular notions, has given a place in his immortal plays. Speaking rightly in the name of "Glendower," a Welshman, conversant with Ghosts and Goblins, the poet makes him say:--

"I can call Spirits from the vasty deep."

_Henry the Fourth_, Act III., S. 1.

And again in the same person's mouth are placed these words:--

"Why, I can teach you, cousin, _to command the devil_."

The witches in Macbeth have this power ascribed to them:

I'll catch it ere it come to ground: And that, distilled by magic sleights, _Shall raise such artificial Sprites_, _As by the strength of their illusion_ Shall draw him on to his confusion.

_Macbeth_, Act III., S. 5.

This idea has continued right to our own days, and adepts in the black art have affirmed that they possess this power.

Doctor Bennion, a gentleman well known in his lifetime in and about Oswestry, was thought to be able to raise Devils. I find in the history of _Ffynnon Elian_, p. 12, that the doctor visited John Evans, the last custodian of the well, and taught him how to accomplish this feat. For the benefit of those anxious to obtain this power, I will give the doctor's recipe:--"Publish it abroad that you can raise the Devil, and the country will believe you, and will credit you with many miracles.

All that you have to do afterwards is to be silent, and you will then be as good a raiser of Devils as I am, and I as good as you."

Evans confesses that he acted according to the astute doctor's advice, and he adds--"The people in a very short time spoke much about me, and they soon came to intrust everything to me, their conduct frightened me, for they looked upon me as if I were a G.o.d." This man died August 14th, 1858.

_Witches and Conjurors_.

From and before the days of King Saul, to the present moment, witches have held dreaded sway over the affairs of man. Cruel laws have been promulgated against them, they have been murdered by credulous and infuriated mobs, they have lost their lives after legal trial, but still, witches have lived on through the dark days of ignorance, and even in these days of light and learning they have their votaries. There must be something in the human const.i.tution peculiarly adapted to the exercise of witchcraft, or it could not have lived so long, nor could it have been so universal, as it undoubtedly is, unless men lent themselves willingly to its impositions.

It is curious to notice how good and enlightened men have clung to a belief in witchcraft. It is, consequently, not to be wondered at that the common people placed faith in witches and conjurors when their superiors in learning professed a like faith.

I have often spoken to intelligent men, who did not scruple to confess that they believed in witches and conjurors, and they adduced instances to prove that their faith had a foundation in fact.

Almost up to our days, the farmer who lost anything valuable consulted a conjuror, and vowed vengeance on the culprit if it were not restored by such and such a time, and invariably the stolen property was returned to its owner before the specified period had expired. As detectives, the conjurors, therefore, occupied a well-defined and useful place in rural morality, and witches, too, were indirectly teachers of charity, for no farm wife would refuse refreshments to the dest.i.tute lest vengeance should overtake her. In this way the deserving beggar obtained needed a.s.sistance from motives of self-preservation from benefactors whose fears made them charitable.

But, if these benefits were derived from a false faith, the evils attending that faith were nevertheless most disastrous to the community at large, and many inhuman Acts were pa.s.sed in various reigns to eradicate witchcraft. From the wording of these Acts it will be seen what witches were credited with doing.

An Act pa.s.sed 33 Henry VIII. adjudged all witchcraft and sorcery to be felony. A like Act was pa.s.sed 1 James, c.12, and also in the reign of Philip and Mary. The following is an extract:--

"All persons who shall practise invocation, or conjuration, of wicked spirits, any witchcraft, enchantment, charm, or sorcery, whereby any person shall happen to be killed, or destroyed, shall, with their aiders, and abettors, be accounted felons, without benefit of clergy; and all persons practising any witchcraft, etc., whereby any person shall happen to be wasted, consumed, or lamed in his or her body, or members, or whereby any goods, or chattels, shall be destroyed, wasted, or impaired, shall, with their counsellors, and aiders, suffer for the first offence one year's imprisonment and the pillory, and for the second the punishment of felony without the clergy." . . . "If any person shall consult, covenant with, entertain, employ, feed, or reward any evil or wicked spirit, or _take up any dead man_, _woman_, _or child out of his_, _her_, _or their grave_; or, the skin, bone, or any other part of any dead person to be employed in any manner of witchcraft, sorcery, charm, or enchantment, etc., _he shall suffer death as a felon_, without benefit of clergy."

The law of James I. was repealed in George II.'s. reign, but even then persons pretending to use witchcraft, tell fortunes, or discover stolen goods, by skill in the occult sciences, were to be punished by a year's imprisonment; and by an Act, 5 George IV., c.83, any person or persons using any subtle art, means, or device, by palmistry, or otherwise, to deceive his Majesty's subjects, were to be deemed rogues and vagabonds, and to be punished with imprisonment and hard labour.

Acts of Parliament did not succeed in eradicating witchcraft. Its power has waned, but it still exercises an influence, shadowy though it be, on certain minds, though in its grosser forms it has disappeared.

Formerly, ailments of all kinds, and misfortunes of every description, were ascribed to the malignant influence of some old decrepit female, and it was believed that nature's laws could be changed by these witches, that they could at will produce tempests to destroy the produce of the earth, and strike with sickness those who had incurred their displeasure.

Thus Lady Macbeth, speaking of these hags, says:--

"I have learned by the perfectest report, they have more in them than mortal knowledge. When I burned in desire to question them further they made themselves air, into which they vanished."

_Macbeth_, Act. i, S. 5.

The uncanny knowledge possessed by witches was used, it was thought, to injure people, and their malice towards good, hard-working, honest folk was unmistakable. They afflicted children from sheer love of cruelty, and bewitched animals gratuitously, or for slights which they supposed their owners had shown towards them; consequently their knowledge was considered to be greatly inimical to others, and particularly baneful to the industrious, whom witches hated.

There was hardly a district that had not its witches. Children ran away when they saw approaching them an aged woman, with a red shawl on, for they believed she was a witch, who could, with her evil eye, injure them.

It was, however, believed that the machinations of witches could be counteracted in various ways, and by and by some of these charms shall be given. Life would have been intolerable but for these antidotes to witchcraft.

Shakespeare's knowledge of Welsh Folk-lore was extensive and peculiarly faithful, and what he says of witches in general agrees with the popular opinion respecting them in Wales. I cannot do better than quote from this great Folk-lorist a few things that he tells us about witches.

Mention has been made of witches taking dead bodies out of their graves to make use of them in their enchantments, and Shakespeare, in his description of the witches' cauldron, shows that they threw into the seething pot many portions of human beings. The first witch in _Macbeth_ says:--

Round about the cauldron go, In the poisoned _entrails_ throw.

The third witch mentions other things that are thrown into the pot, as:--

Scale of dragon, tooth of wolf, Witches' mummy, maw and gulf Of the ravin'd salt-sea shark, Root of hemlock digged i' the dark, _Liver of blaspheming Jew_, Gall of goat, and slips of yew Sliver'd in the moon's eclipse, _Nose of Turk_, _and Tartar's lips_, Finger of birth-strangled babe Ditch-delivered by a drab.