Welsh Folk-Lore Part 27

The following tale was told me by my friend the Rector of Rhydycroesau.

When Mr. Jones was curate of Llanyblodwel a paris.h.i.+oner sent to ask the "parson" to come to see her. He went, but he could not make out what he had been sent for, as the woman was, to all appearance, in her usual health. Perceiving a strong-looking woman before him he said, "I presume I have missed the house, a sick person wished to see me." The answer was, "You are quite right, Sir, I sent for you, I am not well; I am troubled." In the course of conversation Mr. Jones ascertained that the woman had sent for him to counteract the evil machinations of her enemy.

"I am witched," she said, "and a parson can break the spell." The clergyman argued with her, but all to no purpose. She affirmed that she was witched, and that a clergyman could withdraw the curse. Finding that the woman was obdurate he read a chapter and offered up a prayer, and wis.h.i.+ng the woman good day with a hearty "G.o.d bless you," he departed.

Upon a subsequent visit he found the woman quite well, and he was informed by her, to his astonishment, that he had broken the spell.

2. Forcing the supposed witch to say over the cursed animals, "_Rhad Duw ar y da_" ("G.o.d's blessing be on the cattle"), or some such expressions, freed them from spells.

An instance of this kind is related on page 242, under the heading, "A Horse Witched."

3. Reading the Bible over, or to, the bewitched freed them from evil.

This was an antidote that could be exercised by anyone who could procure a Bible. In an essay written in Welsh, relating to the parishes of Garthbeibio, Llangadfan, and Llanerfyl, in 1863, I find the following:--

"Gwr arall, ffarmwr mawr, a chanddo fuwch yn sal ar y Sabbath, ar ol rhoddi _physic_ iddi, tybiwyd ei bod yn marw, rhedodd yntau i'r ty i nol y Bibl, _a darllenodd bennod iddi_;" which rendered into English, is:--

Another man, a large farmer, having a cow sick on the Sabbath day, after giving her physic, supposing she was dying, ran into the house to fetch the Bible, and _read a chapter to her_.

4. A Bible kept in a house was a protection from all evil.

This was a talisman, formerly only within the reach of the opulent.

Quoting again from the essay above referred to, I find these words:--

"Byddai ambell Bibl mewn _ty mawr_ yn cael ei gadw mewn cist neu goffr a chlo arno, tuag at gadw y ty rhag niwaid." That is:--

A Bible was occasionally kept in the bettermost farms in a chest which was locked, to protect the house from harm.

5. A ring made of the mountain ash acted as a talisman.

Rings made of this wood were generally placed under the doorposts to frustrate the evil designs of witches, and the inmates dwelt securely when thus protected. This tree was supposed to be a famous charm against witchcraft.

Mrs. Susan Williams, Garth, a farm on the confines of Efenechtyd parish, Denbighs.h.i.+re, told the writer that E. Edwards, Llwynybrain, Gwyddelwern, was famous for breaking spells, and consequently his aid was often required. Susan stated that they could not churn at Foel Fawn, Derwen.

They sent for Edwards, who came, and offered up a kind of prayer, and then placed a ring made of the bark or of the wood of the mountain ash (she could not recollect which) underneath the churn, or the lid of the churn, and thus the spell was broken.

6. A horse-shoe found on a road or field, and nailed either on or above the door of a house or stable, was considered a protection from spells.

I have seen horse-shoes hanging by a string above a door, and likewise nailed with the open part upwards, on the door lintel, but quite as often I have observed that the open part is downwards; but however hung, on enquiry, the object is the same, viz., to secure luck and prevent evil.

7. Drawing blood from a witch or conjuror by anyone incapacitated these evil doers from working out their designs upon the person who spilt their blood.

I was told of a tailor's apprentice, who on the termination of his time, having heard, and believing, that his master was a conjuror, when saying good-bye doubled up his fingers and struck the old man on the nose, making his blood spurt in all directions. "There, master," said he, "there is no ill will between us, but you can now do me no harm, for I have drawn your blood, and you cannot witch me."

8. Drawing blood from a bewitched animal breaks the spell.

In the days of my youth, at Llanidloes, a couple of valuable horses were said to be bewitched, and they were bled to break the spell. If blood could not be got from horses and cattle, it was considered to be a positive proof that they were bewitched, and unless the spell could be broken, nothing, it was said, could save them from death.

9. It was generally thought that if a witch said the word "G.o.d" to a child or person, whom she had bewitched, it would "undo her work."

My friend Mr. Edward Hamer, in his "Parochial Account of Llanidloes,"

published in _The Montgomerys.h.i.+re Collections_, vol. x., p. 242, records an instance of this belief. His words are:--

"About fifty years ago the narrator was walking up Long Bridge Street, when he saw a large crowd in one of the yards leading from the street to a factory. Upon making his way to the centre of this crowd, he saw an old woman in a 'fit,' real or feigned, he could not say, but he believed the latter, and over her stood an angry, middle-aged man, gesticulating violently, and threatening the old dame, that he would hang her from an adjacent beam if she would not p.r.o.nounce the word 'G.o.d' to a child which was held in its mother's arms before her. It was in vain that the old woman protested her innocence; in vain that she said that by complying with his request she would stand before them a confessed witch; in vain that she fell into one fit after another, and prayed to be allowed to depart; not a sympathising face could she for some time see in the crowd, until the wife of a manufacturer, who lived close by, appeared on the scene, who also pleaded in vain on her behalf. Terrified beyond all measure, and scarcely knowing what she did, the old woman mumbled something to the child. It smiled. The angry parents were satisfied the spell was broken, the crowd dispersed, and the old woman was allowed to depart quietly."

10. The earth from a churchyard sprinkled over any place preserved it from spells.

Mr. Roberts, Plas Einion, Llanfair D. Clwyd, a very aged farmer, told me that when a certain main or c.o.c.k fighting had been arranged, his father's servant man, suspecting unfair play, and believing that his master's birds had been bewitched, went to the churchyard and carried therefrom a quant.i.ty of consecrated earth, with which he slyly sprinkled the c.o.c.k pit, and thus he averted the evil, and broke the spell, and all the birds fought, and won, according to their deserts.

11. Anything taken into a church belonging to a farm supposed to be cursed broke the spell or curse laid upon the place from which that thing was taken.

About twenty years ago, when the writer was curate of Llanwnog, Montgomerys.h.i.+re, a Mrs. Hughes, a farmer's wife, who was a firm believer in omens, charms, and spells, told me that she knew nothing would come of the spell against so and so, and when asked to explain the matter, she said that she had seen straw taken from that farm to kindle the fire in the church, and thus, she said, the spell was broken.

12. A pin thrust into "Witch's b.u.t.ter" would cause the witch to undo her work.

"Witch's b.u.t.ter" is the name given to a kind of fungus that grows on decayed wood. The fungus resembles little lumps of b.u.t.ter, and hence its name. Should anyone think himself witched, all that he has got to do is to procure "witch's b.u.t.ter," and then thrust a pin into it. It was thought that this pin penetrated the wicked witch, and every pin thrust into the fungus went into her body, and thus she was forced to appear, and undo her mischief, and be herself relieved from bodily pain by relieving others.

13. A conjuror's charm could master a witch's spell.

It was thought that when a person was under a witch's spell he could get relief and punish the witch by procuring a charm from a conjuror. This charm was a bit of paper, often covered with illegible writing, but whatever was on it made no great difference, for the persons who procured the charms were usually illiterate. The process was as follows:--The party cursed took the charm, and thrust a pin through it, and having waited awhile to see whether the witch would appear or not, proceeded to thrust another pin through the paper, and if the witch were tardy in appearing, pin after pin was thrust into the paper, and every pin, it was thought, went into the body of the spiteful hag, and brought her ultimately to the house where her curse was being broken, in shocking pain, and when there it was believed she would say--

"Duw gatto bobpeth ag a feddwch chwi."

G.o.d preserve everything which you possess.

14. Certain plants were supposed to possess the power of destroying charms.

The Rev. D. James, Rector of Garthbeibio, was asked by Evan Williams, the Voel, a paris.h.i.+oner, whether he feared witches, and when answered in the negative, his interrogator appeared surprised; however, awhile afterwards, Williams went to the Rectory, and told the rector that he knew why he did not fear witches, and proceeded to tell him that he had seen a plant in the front of the rectory that protected the house from charms. This was what he called, _Meipen Fair_. In some parts of England the snapdragon is supposed to possess a like virtue, and also the elder tree.

Mr. Davies, schoolmaster, Llangedwyn, informed the writer that at one time hyssop was hung on the inside of the house door to protect the inmates from charms.

15. The seventh daughter could destroy charms. The seventh son was thought to possess supernatural power, and so also was the seventh daughter, but her influence seems to have been exerted against witchcraft.

16. The sign of the cross on the door made the inmates invulnerable, and when made with the finger on the breast it was a protection from evil.

The sign of the cross made on the person was once common in Wales, and the advice given by the aged when a person was in any difficulty was "_ymgroesa_," cross yourself. The custom of crossing the door on leaving the house lingered long in many places, and, I think, it is not altogether given up in our days.

17. Invoking the aid of the Holy Trinity. This was resorted to, as seen in the charm given on page 270, when animals were witched.

_The way to find out whether a Hag is a Witch or not_.

It was generally supposed that a witch could not pray, and one way of testing her guilty connection with the evil one was to ascertain whether she could repeat the Lord's Prayer correctly. If she failed to do so, she was p.r.o.nounced to be a witch. This test, as everyone knows, must have been a fallacious one, for there are good living illiterate people who are incapable of saying their _Pader_; but such was the test, and failure meant death.

Some fifty years ago, when the writer was a lad in school, he noticed a crowd in Short Bridge Street, Llanidloes, around an aged decrepit woman, apparently a stranger from the hill country, and on inquiring what was going on, he was told that the woman was a suspected witch, and that they were putting her to the test. I believe she was forced to go on her knees, and use the name of G.o.d, and say the Lord's Prayer. However, the poor frightened thing got successfully through the ordeal, and I saw her walk away from her judges.

Another manner for discovering a witch was to weigh her against the Church Bible; if the Bible went up, she was set at liberty, if, on the other hand, she were lighter than the Bible, she was a witch, and forfeited her life.

Swimming a witch was another method, and this was the one generally resorted to. The suspected person was taken to a river or pool of water, her feet and hands were tied, and she was thrown in; if she sank she was innocent, if she floated she was a witch, and never reached the bank alive.