Welsh Fairy-Tales and Other Stories Part 11

Source: This story came from an old Welshman who says he knew Gwilym, and heard the story from his lips. The narrator may be relied upon.

(4) THE BABY-FARMER.

Same source.

(5) THE OLD MAN AND THE FAIRIES.

Same source as 2. In Wales, so far as I have heard, the disappointed always find _c.o.c.kle-sh.e.l.ls_.

(6) TOMMY PRITCHARD.

Same source as 2.

(7) KADDY'S LUCK.

Same source as 2.

(8) STORY OF GELERT.

As told by an old fisherman. The variant of this well-known story may prove useful. Borrow's "tent" theory is, I think, an invention of his own. I was fortunate enough to get possession of an old book (without t.i.tle-page, t.i.tle, or author's name), in which the following remarks on this story occur:--

"Some say this should be written Bedd Gelert, or Gilert, signifying Gelert's, or Gilert's Grave. To this name is annexed a traditional story, which it is hardly worth while to mention. However, the substance of the tradition is, that Prince Llewelyn ap Iorwerth, in a fit of pa.s.sion, killed a favourite greyhound in this place, named Gelert, or Gilert, and that, repenting of the deed, he caused a tomb to be erected over his grave, where afterwards the parish church was built. See the story at large in Mr. Edw. Jones's _Welsh Music_. But we may reasonably conclude that this is all a fable, both when we consider the impiety of building a church for divine wors.h.i.+p over the grave of a dog, an impiety not consistent with the genius of that age; and when we consider, also, that the establishment of parochial cures, and the building of our country churches in Wales, began soon after the dispersion of the British clergy, which happened at the time of the ma.s.sacre at Bangor Iscoed, A.D. 603, at the instigation of Augustine the Monk, employed for that purpose by the See of Rome. Llewelyn ap Iorwerth governed Wales from A.D. 1194 to 1240, when he died; so that parish churches were built between five and six hundred years before the time of this prince.

"This Gelert, or Gilert, must, in all probability, have been some old monk or saint of that name, who was interred here, and was either the first founder of this church, or one to whose memory it was dedicated, if built after his time. Bethgelert, before the Reformation, was a priory. Lewis Dwnn, a bard of the fifteenth century, in a poem (the purport of which is to solicit David, the Prior of Bethgelert, to bestow on John Wynne, of Gwydwr, Esq., a fine bay horse which he possessed) extols the Prior for his liberality and learning. Hence we are led to suppose that this monk was very opulent, and a popular character in his time."

The stories of a hunter killing his favourite greyhound (always a greyhound) are common to many districts. The book quoted is said to be written by a Mr. Williams, in 1800.

(9) ORIGIN OF THE WELSH.

Source: An old seaman, who avers he heard it on a s.h.i.+p, on the way home from Calcutta. I look with suspicion on the story. However, the Welsh always believed they were descended from the Trojans, and the author of the book cited says on this point:--

"Elen was a very common name among the ancient British ladies, and it seems to have been often bestowed out of compliment upon genteel and beautiful women; as we sometimes hear at this day _Ei Elen O--his Elen_ when a man has a young and beautiful wife; and there is hardly a love-song but the woman is called or compared in it to the Trojan Helena, or Elen, as the Welsh write and p.r.o.nounce the word. The Welsh have had amongst them, time out of mind, a tradition that the first colony of Bretons came to these islands from Troy after the destruction of that city."

(10) THE STORY OF THE CROWS.

Source: Told me by an old man, who knew the defunct.

(11) ROBERTS AND THE FAIRIES.

Source: Told me by another old man, and I believe it to be genuine.

There is another story of the same kind, of a man who was searching for treasure in Beaumaris Castle, and after he had told of his luck a stone fell on him, so that he had to go away.

(12) THE QUEEN OF THE DELL.

Came from the same old pedlar as No. 1. A genuine story. The narrator says you seldom hear a fairy story in Anglesea unless there is a witch in it.

(13) ELLEN'S LUCK.

Source: Told me by the same old man as No. 11. I believe it to be genuine, and the narrator trustworthy.

(14) THE PELLINGS.

Source: Taken _verbatim_ from the old book referred to. In the context the author says these people inhabited the districts about the foot of Snowdon, and were known by the nickname of Pellings, which is not yet extinct; and he says they tell the tale as given. After telling the story, which he ent.i.tles a fairy story, he makes the following suggestive comments:--

"Before the Reformation, when the Christian world was enveloped in Popish darkness and superst.i.tion, when the existence of fairies and other spectres was not questioned, and when such a swarm of idle people, under the names of minstrels, poets, begging friars, etc., were permitted to ramble about, it may be supposed that these vagrants had amongst themselves some kind of rule or government, if I may so term it, as we are a.s.sured those that now-a-days go under the name of gypsies have. Such people might, at appointed times on fine moonlight nights, a.s.semble in some sequestered spot, to regulate their dark affairs and divide the spoil; and then perform their nightly _orgies_, so as to terrify people from coming near them, lest their tricks and cheats should be discovered. It is possible the men of Ystrad might have less superst.i.tion, and somewhat more courage, than their neighbours, and supposing such a one to come suddenly on these nightly revellers, he would of course cause great consternation amongst them; and, on finding a comely female in the group, it is not unnatural to imagine that he might, as the heroes of old have done before him, seize on a beauteous Helen, carry her home, and in process of time marry her--for many valorous knights have done the latter; but she, on account of some domestic jars, might afterwards have eloped from him, and returned to her former companions and occupation."

The author makes the following remarks in a foot-note:--

"The English writers of romances feign the fairies to be of a smaller size than even the fabled pigmies; the Welsh people ever supposed them to be of the same stature with mankind. Shakespeare describes his fairy as less than a mite, riding through people's brains to make the chase.

This has not been my experience. I have had them described to me of all sizes, varying from a woman to little people two feet high. They have been described, when large, as dressed like ordinary ladies, when small, with short dresses; no hats, and hair in a plaited pigtail down the back."

Finally, the writer says:

"What other interpretation can be given to this tale I know not. This, and such other tales, the material of which one might collect a volume, must, it may reasonably be supposed, have something of reality for their origin and foundation, before they were dressed out in the familiar garb given them by their authors."

So our author is a "realist" as regards the origin of fairies.

(15) THE LONG-LIVED ANCESTORS.

Source: Taken _verbatim_ from the book quoted. This fable refers to the place, _Cwm Caw Lwyd_, regarding which the writer says:

"With regard to the _Cwm Caw Lwyd_, there is a still extant fable ent.i.tled _Creaduriaid Hir Hoedlog_ (i.e., the long-lived ancestors), which seems to be a composition of no modern date. At present the moral of it cannot be elucidated; but it seems that, in one respect, it was intended to represent the solitariness of this place, inhabited only by the weeping owl from remote antiquity; and certainly it is the most solitary and romantic retreat that the mind of man could imagine." The writer says his is a "literal translation of the story, according to the Welsh phraseology".