British Goblins Part 27

[165] Malkin's 'South Wales,' 132.

VIII.

Another well whose specialty is warts is a small spring called Ffynon Gwynwy, near Llangelynin church, Carnarvons.h.i.+re. The pins used here must be crooked in order to be efficacious. It is said that fifty years ago the bottom of this little well was covered with pins; and that everybody was careful not to touch them, fearing that the warts deposited with the pins would grow upon their own hands if they did so.[166] At present the well is overgrown with weeds, like that on Barry Island.

FOOTNOTE:

[166] 'Arch. Camb.,' 3rd Se., xiii., 61.

IX.

The use of pins for purposes of enchantment is one of the most curious features of popular superst.i.tion. Trivial as it appears to superficial observation, it can be a.s.sociated with a vast number of mystic rites and ceremonials, and with times the most ancient. There is no doubt that before the invention of pins in this country small pieces of money were thrown into the well instead; indeed it was a.s.serted by a writer in the 'Archaeologia Cambrensis' in 1856 that money was still thrown into St. Tecla's well, by persons desirous of recovering from fits. That the same practice prevailed among the Romans is shown by Pliny, who speaks of the sacred spring of the c.l.i.tumnus, so pure and clear that you may count the pieces of money that have been thrown into it, and the s.h.i.+ning pebbles at the bottom. And in connection with the Welsh well of St. Elian there was formerly a box into which the sick dropped money as they nowadays drop a pin into that well. This box was called cyff-elian, and was in the form of a trunk studded with nails, with an aperture in the top through which the money was dropped. It is said to have got so full of coins that the paris.h.i.+oners opened it, and with the contents purchased three farms. The presentation of pins to the well, though now a meaningless rite on the part of those who practice it, was originally intended as a propitiatory offering to the evil spirit of the well. In some instances the heathen faith is virtually restored, and the well endowed with supernatural powers irrespective of the dedication of its waters to a Christian saint. Indeed in the majority of cases where these wells are now resorted to by the peasantry for any other than curative purposes, the fetichistic impulse is much more conspicuous than any influence a.s.sociated with religious teaching.

X.

St. Elian's is accounted the most dreadful well in Wales. It is in the parish of Llanelian, Denbighs.h.i.+re. It is at the head of the cursing wells, of which there are but few in the Princ.i.p.ality, and holds still a strong influence over the ignorant mind. The popular belief is that you can 'put' your enemy 'into' this well, i.e., render him subject to its evil influence, so that he will pine away and perhaps die unless the curse be removed. The degree and nature of the curse can be modified as the 'offerer' desires, so that the obnoxious person will suffer aches and pains in his body, or troubles in his pocket--the slings and arrows of outrageous fortune. The minister of the well appears to be some heartless wretch residing in the neighbourhood, whose services are enlisted for a small fee. The name of the person to be 'put into' the well is registered in a book kept by the wretch aforesaid, and a pin is cast into the well in his name, together with a pebble inscribed with its initials. The person so cursed soon hears of it, and the fact preys on his mind; he imagines for himself every conceivable ill, and if gifted with a lively faith soon finds himself reduced to a condition where he cannot rest till he has secured the removal of the curse. This is effected by a reversal of the above ceremonies--erasing the name, taking out the pebble, and otherwise appeasing the spirit of the well. It is a.s.serted that death has in many instances resulted from the curse of this wickedly malicious well.[167]

FOOTNOTE:

[167] 'Camb. Pop. Ant.,' 247. See also 'Arch. Camb.,' 1st Se., i. 46.

XI.

Occasionally the cursing powers of a well were synonymous with curing powers. Thus a well much resorted to near Penrhos, was able to curse a cancer, i.e., cure it. The sufferer washed in the water, uttering curses upon the disease, and also dropping pins around the well. This well has been drained by the unsympathizing farmer on whose land it was, on account of the serious damage done to his crops by trespa.s.sers.

XII.

Wells from which milk has flowed have been known in several places.

That Winifred's well indulged in this eccentricity on one occasion has been noted. The well of St. Illtyd is celebrated for the like performance. This well is in Glamorgans.h.i.+re, in the land called Gower, near Swansea. It was about the nativity of John the Baptist, on the fifth day of the week, in a year not specified, but certainly very remote, that for three hours there flowed from this well a copious stream of milk instead of water. That it was really milk we are not left in any possible doubt, for 'many who were present testified that while they were looking at the milky stream carefully and with astonishment, they also saw among the gravel curds lying about in every direction, and all around the edge of the well a certain fatty substance floating about, such as is collected from milk, so that b.u.t.ter can be made from it.'[168]

The origin of this well is a pleasing miracle, and recalls the story of Canute; but while Canute's effort to command the sea was a failure in the eleventh century, that of St. Illtyd five hundred years earlier was a brilliant success. It appears that the saint was very pleasantly established on an estate consisting of a field surrounded on all sides by plains, with an intermediate grove, but was much afflicted by the frequent overflowings of the sea upon his land. In vain he built and rebuilt a very large embankment of mud mixed with stones, the rus.h.i.+ng waves burst through again and again. At last the saint's patience was worn out, and he said, 'I will not live here any longer; I much wished it, but troubled with this marine molestation, it is not in my power.

It destroys my buildings, it flows to the oratory which we built with great labour.' However, the place was so convenient he was loth to leave it, and he prayed for a.s.sistance. On the night before his intended departure an angel came to him and bade him remain, and gave him instructions for driving back the sea. Early in the morning Illtyd went to the fluctuating sea and drove it back; it receded before him 'as if it were a sensible animal,' and left the sh.o.r.e dry. Then Illtyd struck the sh.o.r.e with his staff, 'and thereupon flowed a very clear fountain, which is also beneficial for curing diseases, and which continues to flow without a falling off; and what is more wonderful, although it is near the sea, the water emitted is pure.'[169]

FOOTNOTES:

[168] 'Arch. Camb.,' 1st Se., iii., 264.

[169] 'Cambro-British Saints,' 478.

XIII.

Some of the Welsh mystic wells are so situated that they are at times overflowed by the waters of the sea, or of a river. Taff's Well, in Glamorgans.h.i.+re, a pleasant walk from Cardiff, is situated practically in the bed of the river Taff. One must wade through running water to reach it, except in the summer season, when the water in the river is very low. A rude hut of sheet iron has been built over it. This well is still noted for its merits in healing rheumatism and kindred ailments. The usual stories are told of miraculous cures. A primitive custom of the place is that when men are bathing at this well they shall hang a pair of trousers outside the hut; women, in their turn, must hang out a petticoat or bonnet.

At Newton Nottage, Glamorgans.h.i.+re, a holy well called Sanford's is so situated that the water is regulated in the well by the ocean tides.

From time immemorial wondrous tales have been told of this well, how it ebbs and flows daily in direct contrariety to the tidal ebb and flow. The bottom of the well is below high-water mark on the beach, where it has an outlet into the sea. At very low tides in the summer, when the supply of water in the well is scanty, it becomes dry for an hour or two after low water. When the ocean tide rises, the sea-water banks up and drives back the fresh water, and the well fills again and its water rises. The villagers are accustomed to let the well-water rise through what they call the 'nostrils of the well,' and become settled a little before they draw it. Of course this phenomenon has been regarded as something supernatural by the ignorant for ages, and upon the actual visible phenomena have been built a number of magical details of a superst.i.tious character.

XIV.

The wide prevalence of some form of water-wors.h.i.+p among Aryan peoples is a fact of great significance. Superst.i.tions in connection with British wells are generally traceable to a Druidic origin. The wors.h.i.+p of natural objects in which the British Druids indulged, particularly as regards rivers and fountains, probably had a connection with traditions of the flood. When the early Christian preachers and teachers encountered such superst.i.tions among the people, they carefully avoided giving unnecessary offence by scoffing at them; on the contrary they preferred to adopt them, and to hallow them by giving them Christian meanings. They utilized the old Druidic circles as places of wors.h.i.+p, chose young priests from among the educated Druids, and consecrated to their own saints the mystic wells and fountains. In this manner were continued practices the most ancient.

As time pa.s.sed on, other wells were similarly sanctified, as the new religion spread and parish churches were built. Disease and wickedness being intimately a.s.sociated in the popular mind--epileptics and like sufferers being held to be possessed of devils, and even such vulgar ills as warts and wens being considered direct results of some evil deed, suffered or performed--so the waters of Christian baptism which cleansed from sin, cleansed also from disease. Ultimately the virtue of the waters came to be among the vulgar a thing apart from the rite of baptism; the good was looked upon as dwelling in the waters themselves, and the Christian rite as not necessarily an element in the work of regeneration. The reader who will recall what has been said in the chapter on changelings, in the first part of this volume, will perceive a survival of the ancient creed herein, in the notion that baptism is a preventive of fairy babe-thievery. Remembering that the changeling notion is in reality nothing but a fanciful way of accounting for the emaciation, ugliness, idiocy, bad temper--in a word, the illness--of the child, it will be seen that the rite of baptism, by curing the first manifestations of evil in the child's system, was the orthodox means of preventing the fairies from working their bad will on the poor innocent.

CHAPTER III.

Personal Attributes of Legendary Welsh Stones--Stone Wors.h.i.+p--Canna's Stone Chair--Miraculous Removals of Stones--The Walking Stone of Eitheinn--The Thigh Stone--The Talking Stone in Pembrokes.h.i.+re--The Expanding Stone--Magic Stones in the 'Mabinogion'--The Stone of Invisibility--The Stone of Remembrance--Stone Thief-catchers--Stones of Healing--Stones at Cross-roads--Memorials of King Arthur--Round Tables, Carns, Pots, etc.--Arthur's Quoits--The Gigantic Rock-t.o.s.s.e.rs of Old--Mol Walbec and the Pebble in her Shoe--The Giant of Trichrug--Giants and the Mythology of the Heavens--The Legend of Rhitta Gawr.

I.

In the traditions concerning Welsh stones, abundant personal attributes are accorded them, such as in nature belong only to animals. They were endowed with volition and with voice; they could travel from place to place without mortal aid; they would move uneasily when disturbed by human contact; they expanded and contracted at will; they clung to people who touched them with profane or guilty purpose; they possessed divers qualities which made them valuable to their possessors, such as the power of rendering them invisible, or of filling their pockets with gold. In pursuing the various accounts of these stones in Welsh folk-lore we find ourselves now in fairyland, now in the domains of mother church, now listening to legends of enchantment, now to tales of saintly virtue, now giving ear to a magician, now to a monk. Stone-wors.h.i.+p, of which the existing superst.i.tions are remains, was so prevalent under the Saxon monarchy, that it was forbidden by law in the reign of Edgar the Peaceable, (ninth century,) and when Canute came, in the following century, he also found it advisable to issue such a law. That this pagan wors.h.i.+p was practised from a time of which there is now no record, is not questioned; and the perpetuation of certain features of this wors.h.i.+p by the early Christians was in spite of the laws promulgated for its suppression by a Christian king. In this manner the monks were enabled to draw to themselves the peasantry in whose b.r.e.a.s.t.s the ancient superst.i.tion was strong, and who willingly subst.i.tuted the new story for the old, so long as the underlying belief was not rudely uprooted.

II.

Among the existing stones in Wales with which the ancient ideas of occult power are connected, one in Carmarthens.h.i.+re is probably unique of its kind. It is called Canna's Stone, and lies in a field adjoining the old church of Llangan, now remote from the population whose ancestors wors.h.i.+pped in it. The church was founded by an Armorican lady of rank named Canna, who was sainted. The stone in question forms a sort of chair, and was used in connection with a magic well called Ffynon Canna, which is now, like the church, deserted and wretched.

Patients suffering from ague, in order to profit by its healing power, must sit in the chair of Canna's stone, after drinking of the water.

If they could manage to sleep while in the chair, the effect of the water was supposed to be made sure. The process was continued for some days, sometimes for two or three weeks.

In the middle of this parish there is a field called Parc y Fonwent, or the churchyard-field, where, according to local tradition, the church was to have been originally built; but the stones brought to the spot during the day were at night removed by invisible hands to the site of the present church. Watchers in the dark heard the goblins engaged in this work, and p.r.o.nouncing in clear and correct Welsh these words, 'Llangan, dyma'r fan,' which mean, 'Llangan, here is the spot.'

Similar miraculous removals of stones are reported and believed in other parts of Wales. Sometimes visible goblins achieve the work; sometimes the stones themselves possess the power of locomotion. The old British historian Nennius[170] speaks of a stone, one of the wonders of the Isle of Anglesea, which walks during the night in the valley of Eitheinn. Being once thrown into the whirlpool Cerevus, which is in the middle of the sea called Menai, it was on the morrow found on the side of the aforesaid valley. Also in Builth is a heap of stones, upon which is one stone bearing the impress of a dog's foot.

This was the famous dog of King Arthur, named Cabal, which left its footprint on this stone when it hunted the swine Troynt. Arthur himself gathered this heap of stones, with the magic stone upon it, and called it Carn Cabal; and people who take away this stone in their hands for the s.p.a.ce of a day and a night cannot retain it, for it returns itself to the heap. The Anglesea stone is also mentioned by Giraldus, through whom it achieved celebrity under the name of Maen Morddwyd, or the Thigh Stone--'a stone resembling a human thigh, which possesses this innate virtue, that whatever distance it may be carried it returns of its own accord the following night. Hugh, Earl of Chester, in the reign of King Henry I., having by force occupied this island and the adjacent country, heard of the miraculous power of this stone, and for the purpose of trial ordered it to be fastened with strong iron chains to one of a larger size and to be thrown into the sea; on the following morning, however, according to custom, it was found in its original position, on which account the Earl issued a public edict that no one from that time should presume to move the stone from its place. A countryman also, to try the powers of this stone, fastened it to his thigh, which immediately became putrid, and the stone returned to its original situation.'[171] This stone ultimately lost its virtues, however, for it was stolen in the last century and never came back.

FOOTNOTES:

[170] Harleian MSS., 3859.

[171] Sir R. C. h.o.a.re's Giraldus, 'Itin. Camb.,' ii., 104.

III.

The Talking Stone Llechlafar, or stone of loquacity, served as a bridge over the river Alyn, bounding the churchyard of St. David's in Pembrokes.h.i.+re, on the northern side. It was a marble slab worn smooth by the tread of many feet, and was ten feet long, six feet broad, and one foot thick. Ancient tradition relates that one day 'when a corpse was being carried over it for interment the stone broke forth into speech, and by the effort cracked in the middle, which fissure is still visible; and on account of this barbarous and ancient superst.i.tion the corpses are no longer brought over it.'[172]

In this same parish of St. David's, there was a flight of steps leading down to the sea, among which were a certain few which uttered a miraculous sound, like the ringing of a bell. The story goes that in ancient times a band of pirates landed there and robbed the chapel.

The bell they took away to sea with them, but as it was heavy they rested it several times on their way, and ever since that day the stones it rested upon have uttered these mysterious sounds when struck.

Also in this parish is the renowned Expanding Stone, an excavation in the rock of St. Gowan's chapel, which has the magic property of adapting itself to the size of the person who gets into it, growing smaller for a small man and larger for a large one. Among its many virtues was that if a person got into it and made a wish, and did not change his mind while turning about, the wish would come true. The original fable relates that this hollow stone was once solid; that a saint closely pursued by Pagan persecutors sought shelter of the rock, which thereupon opened and received him, concealing him till the danger was over and then obligingly letting him out.

This stone may probably be considered as the monkish parallel for the magic stones which confer on their possessor invisibility, as we find them in the romances of enchantment. In the 'Mabinogion' such stones are frequently mentioned, usually in the favourite form of a gem set within a ring. 'Take this ring,' says the damsel with yellow curling hair,[173] 'and put it on thy finger, with the stone inside thy hand; and close thy hand upon the stone. And as long as thou concealest it, it will conceal thee.' But when it is found, as we find in following these clues further, that this Stone of Invisibility was one of the Thirteen Rarities of Kingly Regalia of the Island of Britain; that it was formerly kept at Caerleon, in Monmouths.h.i.+re, the city whence St.