There is much Folk-Lore1 in connection with wells, in Wales, and an interesting volume might be written on the subject. Holy Wells were once much frequented by devotees in search of health, omens2, or prognostications of coming events; and even at the present day some of them are made use of as wishing wells by young men and young women, who throw a bent3 or a crooked4 pin into the well, and wishing at the same time. In the old times when “Gwyliau Mabsant,” or Saints’ Fetes, were in vogue5 in Wales, wells were sometimes the scenes of great merriment, both before and even after the Reformation. According to an old writer they were much frequented in the time of Queen Elizabeth. The habit of tying rags to the branches of a tree close to the well was well-known once in several places. This was done by people who were suffering from maladies. The rag was first dipped in the water, and the afflicted6 part of the body bathed with it. Afterwards before going away from the well the rag was tied to the branch of a tree near it. It is also worth mentioning that this ceremony is in vogue in Eastern Countries as well, such as Arabia and Persia. As far as Wales is concerned, some of the wells frequented in times past, possessed7 medicinal properties; but it must be admitted that some of the superstitious8 ceremonies which were performed at them, must have come down from pre-Christian times; and it seems evident that water was once an object of worship, or at least of veneration9, and that offerings were made either to the water itself, or more probably to the tutelary10 god of the fountain. This was the opinion of the late Rev11. Elias Owen, F.S.A., who had made a special study of the subject all his life-time. That the inhabitants of Great Britain were, in ancient times, given to the adoration12 of fountains, is evident from the fact that in 960, King Edgar commanded by Canon law “That every priest industriously13 advance Christianity and extinguish heathenism and forbid the ‘Worship of Fountains, and necromancy14 and auguries15.“” But finding the worship of fountains too strong to put down at once, the priest effected a compromise, by transferring veneration from the tutelary god by dedicating [299]the well to a saint, and building a church on the spot, and baptised his flock in the well; nevertheless many pagan customs of well worship lingered on from generation to generation. At the present day in some places, we find a village pump situated16 at the corner of the Churchyard, which is not at all a good thing from a sanitary17 point of view. But we must bear in mind that the well was there before the Churchyard, and that in most of such cases the site of the Church had been fixed18 upon because of the virtue19 and attractions of the well.
ST. TEILO’S WELL.
This strong spring rises within a short distance of the ruined church of Llandilo Llwydiarth, near Maenclochog, in Pembrokeshire, and close by, there is a farm-house in which a skull20, traditionally called “Penglog Teilo,” (Teilo’s Skull) is kept, and has been kept from time immemorial. This skull is used for drinking water out of from St. Teilo’s Well. In former times St. Teilo’s Well had a wide-spread reputation as a healing well, and the sick from all parts of South Wales resorted to it; but it was considered absolutely necessary to drink the water out of the skull, which had to be dipped in the well, and filled with water, and handed to the patient by the hereditary21 keeper. The present keeper of the relic22 is Mr. Melchior, an intelligent farmer, who informed me that his ancestors had been keepers of the skull from time immemorial. How the skull first came there, Mr. Gibby, of Llangolman, gave the following tradition:—When St. Teilo was dying he bade a female servant take his skull from Llandilo, in Carmarthenshire, to Llandilo, in Pembrokeshire, and that if this was done, the skull would be a blessing23 to coming generations of men who would have their health restored by drinking water out of it. According to another tradition which I have heard, the skull came from Llandaff Cathedral, where St. Teilo was Bishop24, though born in the neighbourhood of Tenby. If we believe the old legend, the miracles he worked in death were marvellous; for, “on the night of his decease, there arose a great dispute between the clergy25 of the three Churches each asserting its authority and privileges for obtaining his body; but at length, attending to the advice of discreet26 men, they had recourse to fasting and prayer, that Christ, the great judge, who is the true authority, and privilege of holy persons, should declare by some sign, to which of them he would be pleased to commit the body of the saint. And in the morning a certain elder, looking towards the place where the body was, spoke27 with a loud voice, saying, “Our prayer, brethren, has been heard by the Lord, who [300]deprives no one of his reward; arise, and behold28 what things have been done by Christ the meditator29 between God and man, that our dispute might be settled; and as in the life so in the death of the holy confessor, Teilo, miracles should be performed.” For, lo! they saw there three bodies, to which there was the same dimensions of body, the same beauty of countenance30; they had the lineaments of the whole frame, without any difference. So peace being restored, each with their own corpse31 returned homewards, and they buried the different bodies in those several places with the greatest reverence32.”
St. Teilo died in the year 566, and people of the present day hardly believe that the relic at Llandilo Llwydiarth is the real skull of this saint, though the skull in question is a very old one, and only the brain pan now remains33. About five years ago an old man named John Griffiths, living in the village of Maenclochog, informed me that he well remembered the time when people came to St. Teilo’s Well, from all parts of the country, for the alleviation34 of their ailments35, “and were cured” said he, “by faith.” The same old man also told me that when a boy, he and other two boys who were suffering from the whooping36 cough, were sent by their mothers early in the morning to drink water from the well out of the skull. They did so and got rid of their coughs entirely37. I was told by another person in the neighbourhood, that about seventy years ago, a gentleman from Glamorganshire, drove his consumptive son in a carriage all the way to Pembrokeshire, to try this healing fountain of St. Teilo, but arrived home in Swansea without feeling any better. He had drunk the water from the well, but not out of the skull. His father took the boy all the way to St. Teilo’s Well a second time, and now made him drink out of the skull, and was completely cured of his complaint. When I was spending a few weeks at Maenclochog, some years ago, in quest of information, I accompanied Mr. Melchior to the well one day, and drank out of the skull. But, unfortunately, I did not get rid of my cold, from which I was suffering at the time, but, perhaps, my faith was not strong enough.
THE PRIEST’S WELL.
“There is a well on the Picton Castle Estate, situated near the Red House Cottages, called the Priest’s Well, which the children are (this was written thirty-five years ago) in the habit of decorating with mountain ash (or as it is called “Cayer” in the district) and cowslips on May Day. This is supposed to have the effect of keeping the witches away from those families who get water from the well during the year. The children sing over the [301]well while decorating it “Cayer, Cayer, keep the witches in May Fair.”—Bye-Gones, December, 1874.
ST. LEONARD’S WELL.
This well, which is situated in the parish of Rudbaxton, in the neighbourhood of Haverfordwest, was once much made use of for its medical properties, especially by those who were suffering from sore eyes. There was once a St. Leonard’s Chapel38 a short distance from the well, though St. Leonard was not a Welsh Saint.
The Chalybeate Wells, Gumfreston, Tenby, had a great reputation once for their healing virtues39.
WELLS OF THE FIVE SAINTS.
These are five wells or pools in the river, near Llanpumpsaint, in Carmarthenshire, and I am indebted for the following tradition concerning them, to old records in the possession of the Rev. Canon Lloyd, B.D., Vicar of that parish. Llanpumpsaint, of course, means the “Church of the Five Saints.” According to the tradition the five wells were made use of by the five Saints, and each particular saint had his particular well. In former times on St. Peter’s Day, yearly, between two and three hundred people got together, some to wash in, and some to see the wells. In the summer time the people in the neighbourhood bathed themselves in the wells to cure their aches.
THE HOLY WELL OF LLANFIHANGEL GENEU’R GLYN.
This well is about four miles north from Aberystwyth, in Cardiganshire. It is situated quite close to the eastern wall of the Churchyard of Llanfihangel Parish Church. This well has been, and perhaps still is, held in honour for its curative virtues. It is surrounded by a small building and within a few years of the present time, people in search of health took the trouble of coming from long distances to drink from and to bathe in its waters. When the Rev. Z. M. Davies, vicar of the parish, and myself, visited the spot five years ago, a lady living quite close to the well, informed us, that a short time previously40, a crippled girl from Glamorganshire, who had come there on crutches41, was able to walk away without them, and left them behind.
Ffynnon Francis, is also a well in the Parish of Llanfihangel Geneu’r Glyn, on a farm called Penuchaf, and it seems that it was once popularly esteemed43, for there is a tradition at Talybont, that its waters had the power of restoring sight to a blind old man named Francis. [302]
THE LLANCYNVELYN WELL.
The parish of Llancynvelyn is situated on high ground which juts44 out into the bog45 called Gors Fochno not far from Borth, in North Cardiganshire. Cynvelyn, to whom the Church is dedicated46, was a Welsh Saint, descended47 from Cunedda. Within the memory of many people who are now alive, there was a holy well in the Churchyard of Llancynvelyn, and the sexton, an intelligent old man, informed me a few years ago, that its water was thought to possess health-restoring qualities, and he himself noticed people resorting there to bathe their feet in the well; and some came with bottles and carried some of the water home with them as a household remedy.
CANNA’S WELL (CARMARTHENSHIRE).
The parish of Llangan is not far from Whitland. The holy well there, known as Canna’s Well, was much resorted to in former times, as its water was supposed to cure ague and intestinal49 complaints. After throwing a pin into the well, and drink of the water or bathe in it, it was customary for the patient to sit down in “Canna’s Chair” for a certain length of time and try to sleep. “Canna’s Chair” is a stone. In former times the superstitious believed it had a peculiar50 virtue in connection with the well.
ST. ANTHONY’S WELL.
St. Anthony’s Well, at Llanstephan, Carmarthenshire, was formerly51 famous for its curative virtues; and it is rather popular at the present day as a “Wishing Well.” Young men and young women resort to the spot to wish, and are in the habit of throwing a pin into the well as an offering to its deity52 or to St. Anthony, its patron saint.
THE “WISHING WELL” OF CAREG CENEN CASTLE.
About four miles to the east of the town of Llandilo, in Carmarthenshire, are the remains of a remarkable53 old castle called Careg Cenen, which stands on the summit of a solitary54 rock. This rock is about 300 feet high. The most noted55 feature in connection with the Castle is its underground gallery. In one part of the building a passage terminates in a flight of steps leading down to a dark subterranean56 cave of about 200, or perhaps, 250 feet long, and at the end of this passage or cave, there is a well which is still used as a “wishing well,” more especially by young people. When I went to see the remains of the Castle a few years ago, I also visited the subterranean cave. After lighting57 a candle and [303]descending the flight of steps, I proceeded along this dark and marvellous passage slowly and cautiously, as there was water in some places. After going on underground in this manner about forty yards, to my great surprise, I heard the sound of human voices, and saw a light in front of me; and all of a sudden I came upon three young ladies, one from London, and two from Ammanford, who informed me that they had intended going on as far as the well, but turned back before reaching it, as they were afraid of proceeding58 any further into the interior of such a dreary59 dungeon60. However, when I offered to take the lead, they followed me with joy, and at last we reached the Wishing Well at the far end of the cave. Before we left the spot, each one of the three young ladies threw a bent pin into the well, wishing, I suppose that she might have her heart’s desire. We found many pins at the bottom of the well, which had been probably left there by young people given to the practice of amorous61 spells.
There is also a well in the neighbourhood of Llandilo, called Ffynon-fil-feibion (thousand men’s well), respecting which tradition states that 1,000 men fell near it.
ST. MARY’S WELL, RHAYADER.
In the “History of Radnorshire” it is stated: “On the western extremity62 of the common called Maes-y-dref, is a most excellent spring of pure and limpid63 water, namely, St. Mary’s Well. It was heretofore a custom for the young people of Rhayader, of both sexes, to resort hither on Sunday evenings, during the Spring and Summer seasons, to drink this salutary beverage64 sweetened with sugar.”
PILLETH CHURCHYARD WELL (RADNORSHIRE).
The water of this well was once considered beneficial in ophthalmia and other diseases of the eyes. There are in Radnorshire numerous springs for the cure of various diseases, and in this county also is the celebrated65 and well-known health resort of Llandrindod. Builth Wells, Llangamarch, and Llanwrtyd (Breconshire), are also on its borders.
LLANNON (CARMARTHENSHIRE.)
There is a holy Well in this parish dedicated to Non, mother of St. David. Tradition also says that Non herself got water from this well. [304]
LLANELLY.
In former times there was a Holy Well in the neighbourhood of Llanelly, known as “Ffynnon Elli,” supposed to possess medical qualities.
HOLY WELL AT LLANGYBI.
Llangybi is about four miles from Lampeter, in Cardiganshire. The Vicar, the Rev. J. N. Evans, informed me that there is a well in this parish known as “Ffynon wen,” formerly supposed to possess healing powers; and that there is a tradition in the neighbourhood that St. Gybi himself lived at a house which is still called “Llety Cybi.” Mr. Evans also adds in the Transactions of the Cardiganshire Antiquarian Society, Vol I., that within a quarter-of-a-mile of the Holy Well, there used to be a large stone called “Llech Gybi,” which the invalids66 who came to this well for healing were required to touch.
There is a Holy Well of St. Gybi in Carnarvonshire also, to which it was once customary for young women to travel long distances, in order to find out their lover’s intentions at the forthcoming fair. A pocket handkerchief was thrown on the surface of the water, and “if it floated to the South there would be great joy and delight, but if to the North, the girl would be an old maid.”
THE HOLY WELL OF ST. GWENOG.
St. Gwenog’s Well is close to the graveyard68 walls of the Church of Llanwenog, which is situated about six miles from Lampeter, and two from Llanybyther. The well was once much resorted to, even within memory of people who are still alive, as its water was considered very beneficial, especially to wash children whose backs were weak.
THE LLANLLWNI WELL.
In the parish of Llanllwni, Carmarthenshire, there is a well called Ffynon Garedig, which seems to have been famous once. There is an old saying that if you hold your two arms in this well for a certain length of time, you will find out whether you are healthy or unhealthy. If one’s arms are red when taken out of the water, it is a sign of good health, but if white, a sign of bad health.
THE PWLLFFEIN WELL.
Mr. Rees, Maesymeillion, Llandyssul, Cardiganshire, informed me, that there was once a famous well for its healing virtues, [305]on the side of the river Clettwr, known as “Ffynon Pwllffein.” An old man who is now dead, informed him that this well was much resorted to about the first part of the last century, and pins were once found at its bottom. The well has been destroyed by the river now.
Ffynon-Ddewi, or St. David’s Well, near Alltyrodyn, in the same parish, was also much resorted to once, even within living memory, as it was popularly esteemed for its cures of whooping-cough.
THE LLANDYSSILIO WELL.
In the parish of Llandyssiliogogo, Cardiganshire, a well, known as Ffynon Blaenglewinfawr, was once popularly esteemed for its cures of bad legs and other physical troubles. It is said that some who went there on crutches were cured.
FFYNON Y GROES (WELL OF THE CROSS).
This well is in the parish of Llangranog, Cardiganshire, and was famous once, for tradition, says that in former times, pilgrims rested here to quench69 their thirst and to make the sign of the Cross. This parish has also its Ffynon Fair, or St. Mary’s Well.
FFYNON Y PISTYLL.
This well, which was once celebrated for its healing virtues is in the neighbourhood of Kidwelly, in Carmarthenshire, and its water cured sore eyes.
THE WELL OF FFOSANNA.
This well is also in Carmarthenshire, in the parish of Cyuwil Elvet. There was hardly a well in the county more celebrated in former times than “Ffynon Ffosanna,” and there are traditions still extant in the neighbourhood, that many of the cripples who resorted here, went home healed.
FFYNON BECCA.
Another well-known well of great repute in Carmarthenshire, is Becca’s Well, between Newcastle Emlyn and Llandyssul. This well is still thought by many to possess health-restoring qualities, and its water cured both gravel70 and diseased eyes. It was much resorted to within living memory.
ST. NON’S WELL, NEAR ST. DAVID’S.
This famous holy well, dedicated to Non, the mother of St. David, Patron Saint of Wales, is situated near the remains of St. Non’s Chapel, near St. David’s, and was formerly much resorted [306]to for many complaints; and Fenton in his History of Pembrokeshire says: “In my infancy71, as was the general usage with respect to children at that time, I was often dipped in it, and offerings, however trifling72, even of a farthing or a pin, were made after each ablution, and the bottom of the well shone with votive brass73.... At the upper end of the field leading to Non’s Chapel there appears the ruined site of a house, probably inhabited by the person deputed to take care of the spring, most likely a lucrative74 employment in more superstitious times.”
When I visited the neighbourhood a few years ago, an old man at St. David’s informed me that he remembered diseased persons coming to the well, and returning home completely restored to good health, and that without doubt there must be healing virtues in the water of this sacred spring. The old man also believed that St. David was baptised in the well. Pembrokeshire people firmly believe that the Patron Saint of Wales was born in the neighbourhood which bears his name. The Welsh name for the cathedral and the town of St. David’s is Ty Ddewi, which means the House of David.
ST. EDREN’S WELL.
St. Edren’s is situated about half way between Haverfordwest and Fishguard. According to a local tradition there was once a most famous sacred well in the Churchyard, much resorted to for the cure of many complaints, especially hydrophobia; but one time, a woman washed her clothes in this well on Sunday, which caused the spring to dry up as a curse for breaking the Sabbath. Fortunately, however, for poor patients, the healing propensities75 or virtues of its water were miraculously76 transferred into the churchyard grass. So people took some of the grass to their homes to eat it with their food, which cured them of their ailments. There was a hole in the church wall to receive the offerings of those who came to procure77 some of this grass. One old man informed the Vicar, the Rev. J. Bowen, who is an enthusiastic antiquarian, that the sacred well had been closed in order to drain the graveyard, but that there is still a spring in a field outside the wall.
THE LETTERSTON WELL.
Another Pembrokeshire well supposed by some to possess curative properties is called “Ffynon Shan Shillin,” at Letterston, about five miles from Fishguard. Some say that the water of the well was once so valuable that it was sold for a shilling a bottle. [307]
THE LLANLLAWER WELL.
A well near the Church of Llanllawer, in the neighbourhood of Fishguard, had once the reputation of possessing medical properties, and was much frequented in the old times.
There is a Rocking-Stone also in this neighbourhood, perhaps once used in divination78.
There was also a well near Moelgrove, between Nevern and Cardigan, which was resorted to once, and pins were discovered at the bottom of it.
RHOSCROWTHER.
“Down in a hollow beside the stream stands the ancient Parish Church, dedicated to St. Decumanus, patron of Springs and Wells, who in old times was held in high esteem42 for the cures effected at the bubbling rill hard by.”—“Nooks and Corners in Pembrokeshire,” page 82.
ST. KEYNAN’S WELL (LLANGURIG.)
According to the late Rev. Elias Owen, F.S.A., this well granted the wish of the first who drank it; and every married couple endeavoured to first drink the water, for the one did so became the master in their wedded80 life.
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LAKES.
LLYN MOEL LLYN.
This is a lake in the parish of Llanfihangel Genau’r Glyn, North Cardiganshire. There is a saying that every bird that attempts to fly over this lake, falls into it dead. There is also a tradition in the neighbourhood that when an attempt was made to drain the lake, terrific thunder and lightning compelled them to give up the attempt.
TREGARON LAKE.
There is a small lake near Tregaron, between Lampeter and Aberystwyth; and there is a tradition in the neighbourhood that the village or town of Tregaron was once situated on the spot which is now occupied by the lake, but that it sunk, and some fancy they can see some ruins or remains now at the bottom of the lake.
PENCARREG LAKE.
Pencarreg Lake is not far from Lampeter, but lies on the Carmarthenshire side of the river Teivy, and near Llanybyther. According to an old tradition in the district, a village once stood [308]on the spot where now the lake is; but the village was swallowed up, and the lake is now known as the “bottomless.”
TALLEY LAKES.
Talley Lakes are close to the remains of the fine old Abbey, and not far from Edwinsford, the country seat of Sir James Drummond, Bart., Lord Lieutenant81 of Carmarthenshire. Respecting these lakes also there is a tradition that a town lies beneath their waters.
Such traditions of towns lying buried beneath lakes are common to many lakes, both in Wales, and other countries. Such traditions have probably come down from pre-historic times, when people dwelt in lake habitations, and in caves, for safety from the beasts of the forest as well as from human foes82. Traces of lake dwelling83 have been discovered in Switzerland and in other countries.
LLYN LLECHWEN.
Llyn Llechwen, or Llyn Llech Owen, lies on the top of a hill near Gorslas, in Carmarthenshire. According to a local tradition there was only a small well once on the spot now occupied by the lake. The well had a stone cover which had to be removed by those who came to obtain water, and to be carefully replaced after obtaining it. But once upon a time a certain farmer in the neighbourhood sent a boy almost every day to the well to water his horse. Whenever the boy returned the farmer always asked him, “Did you put back the stone over the mouth of the well, my boy?” The boy answered “Yes.” One day, however, when in a hurry, the lad quite forgot about replacing the stone, and the consequence was that the water of the well burst forth67 till it formed a lake. The above story was told me by an old man named John Jones, who lives in the small town of Llangadock, who added that he had heard it from his mother when a boy.
According to another tale respecting the spot, it was one famous warrior84 known as Owen Lawgoch, and his men, who forgot to replace the cover; but when he found the water bursting forth both he and his men entered a cave in alarm, and fell asleep which is to last till it is broken by the sound of a trumpet85 and the clang of arms on Rhiw Goch, then to sally forth to conquer.
LLYN Y FAN FACH.
This lake is known to all lovers of Welsh Fairy Lore. It lies on the Black Mountain on the borders of Carmarthenshire and Breconshire. [309]It has been customary from time immemorial for people from all parts to throng86 the banks of this lake on the first day of August to see the Fairy Lady of the Lake appearing on the surface of the water to comb her hair. For account of this lady see Fairies in this book.
LLYN EIDDWEN, LLYN FANOD, AND LLYN FARCH.
These are a group of lakes in which the river Aeron, in Cardiganshire, rises. There is an old story that wild cattle used to come out of Eiddwen, and rush back when disturbed. Mr. David Rees, Glynwern, Llanilar, informed me that according to an old prophecy attributed to Merlin, when Llyn Eiddwen dries up the town of Carmarthen will sink! There is also a story about Llyn Farch that, once upon a time, a most wonderful animal came out of its waters, and was shot by a farmer.
SAVADDAN LAKE (BRECONSHIRE).
This celebrated lake which is known by several names, such as Llangorse Lake, Lake of Brycheiniog, etc., occupies a spot where, according to ancient tradition, once stood a large city, which was swallowed up by an earthquake. Camden once thought that the supposed city was the ancient Loventium of the Romans; but Loventium stood, in all probability, in the parish of Llanddewi Brefi, Cardiganshire.
This lake was once celebrated for its miracles, and Giraldus Cambrensis seven hundred years ago, says:—“In the reign87 of King Henry I., Gruffydh, son of Rhys ap Theodor, held under the King, one comot, namely, the fourth part of the cantred of Caoc, in the Cantref Mawr, which, in title and dignity, was esteemed by the Welsh, equal to the southern part of Wales, called Deheubarth, that is, the right-hand side of Wales. When Gruffydh, on his return from the King’s Court, passed near this lake, which at that cold season of the year was covered with waterfowl of various sorts, being accompanied by Milo, Earl of Hereford, and Lord of Brecheinioc, and Payn Fitz-John, Lord of Ewyas, who were at that time secretaries and privy88 counsellors of the King; Earl Milo, wishing to draw forth from Gruffydh some discourse89 concerning his innate90 nobility, rather jocularly than seriously thus addressed him: ‘It is an ancient saying in Wales, that if the natural prince of the country, coming to this lake, shall order the birds to sing, they will immediately obey him.’ To which Gruffydh, richer in mind than in gold (for though his inheritance was diminished, his ambition and dignity still remained), answered, ‘Do you therefore, [310]who now hold the dominion91 of this land, first give the command’; but he and Payn having in vain commanded, and Gruffydh, perceiving that it was necessary for him to do so in his turn, dismounted from his horse, and falling on his knees towards the East, as if he had been about to engage in battle, prostrate92 on the ground, with his eyes and hands uplifted to Heaven, poured forth devout93 prayers to the Lord: at length, rising up, and signing his face and forehead with the figure of the cross, he thus openly spake: ‘Almighty God, and Lord Jesus Christ, who knowest all things, declare here this day Thy power. If Thou hast caused me to descend48 lineally from the natural princes of Wales, I command these birds in Thy name to declare it;’ and immediately the birds, beating the water with their wings, began to cry aloud, and proclaim him. The spectators were astonished and confounded; and Earl Milo hastily returning with Payn Fitz-John to Court, related this singular occurrence to the King, who is said to have replied, ‘By the death of Christ (an oath he was accustomed to use), it is not a matter of so much wonder; for although by our great authority we commit acts of violence and wrong against these people yet they are known to be the rightful inheritors of this land.’”
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RIVER LEGENDS.
“Hafren ag Wy, hyfryd eu gwedd
A Rheidol fawr ei hanrhydedd.”
(How beautiful are the Severn and Wye
And Rheidol is held in honour they say.)
The Severn, the Wye, and the Rheidol rise on Plinlimon Mountain. These rivers, which are called three sisters, agreed to make a visit to the sea in the morning. Severn rose up very early, and took compass through Shropshire, Worcestershire, and Gloucestershire. Wye rose later and took her journey through the counties of Radnorshire and Hereford, falling in with her sister near Chepstow, and went hand in hand to the ocean. Rheidol indulged in her dreams and lay so late that she was forced to take the nearest road to Aberystwyth. According to another version of this legend five sister fountains are mentioned, namely, Wye, Severn, Rheidol, Llyfnant and the Dulas.
There is another interesting old legend having close connection with the Severn, the following version of which is given by Milton in his History of Britain:—“After this Brutus in a chosen place, built Troja Nova, changed in time to Trimovantum, now London; and began to enact94 laws (Heli being then High Priest in Judea); and having governed the whole isle95 twenty-four years died, and [311]was buried in his new Troy. Three sons—Locrine, Albanact, and Camber—divided the land by consent. Locrine had the middle part, Loegria; Camber possessed Cambria or Wales; Albanact, Albania, now Scotland. But he in the end, by Humber, King of the Hums, who, with a fleet, invaded that land, was slain96 in fight, and his people driven back into Loegria. Locrine and his brother go out against Humber; who now marching onward97 was by these defeated, and in a river drowned, which to this day retains his name. Among the spoils of his camp and navy were found certain maids, and Estrilidis, above the rest, passing fair, the daughter of a King in Germany, from whence Humber, as he went wasting the sea-coast, had led her captive; whom Locrine, though before, contracted to the daughter of Corineus, resolves to marry. But being forced and threatened by Corineus, whose authority and power he feared, Gwendolen, the daughter, he yields to marry, but in secret loves the other; and ofttimes retiring as to some sacrifice, through vaults98 and passages made underground, and seven years thus enjoying her, had by her a daughter equally fair, whose name was Sabra. But when once his fear was off by the death of Corineus, not content with secret enjoyment99, divorcing Gwendolen, he makes Estrilidis his queen. Gwendolen, all, in rage, departs into Cornwall; where Pladan, the son she had by Locrine, was hitherto brought up by Corineus, his grandfather; and gathering100 an army of her father’s friends, and subjects, gives battle to her husband by the river Sture, wherein Locrine, shot with an arrow, ends his life. But not so ends the fury of Gwendolen, for Estrilidis and her daughter Sabra she throws into a river, and, to have a monument of revenge proclaims that the stream be thenceforth called after the damsel’s name, which by length of time is changed now to Sabrina or Severn.” The Poet in his “Mask of Comus” makes the nymph Sabrina “that with moist curb101 sways the smooth Severn stream” the goddess of the river, but still retaining her maiden102 gentleness, and the shepherds, at their festivals, “Carol her goodness loud in their rustic104 lays, and throw sweet garland wreaths into her stream of pansies, pink, and gaudy105 daffodils. And, as the old swain said, she can unlock the clasping charm, and thaw106 the number spell, if she be right invoked107 in warbling song; for maidenhood108 she loves, and will be swift to aid a virgin109, such as was herself, in hard-besetting need.” In the year 1634 when this “Comus” was presented at Ludlow Castle before the Lord President of Wales, the President’s own daughter, Lady Alice Egerton, when only a little girl, acted in it; and it is an interesting fact that this same Lady Alice, some years afterwards, [312]became the wife of the Earl of Carbery, Golden Grove79, Carmarthenshire, who entertained Jeremy Taylor during the time of the Commonwealth110.
[Contents]
CAVES.
OGOF MORRIS (MORRIS’S CAVE).
Near Tre’rddol in North Cardiganshire, there is a cave known as Ogof Morris. According to a tradition I heard in the neighbourhood, this Morris was a notorious robber who lived in this cave, and went about to steal hens and sheep; but at last he was caught and hanged at Cardigan. According to the eminent111 antiquarian, Mr. Barnwell, there was a robber of the name also in Pembrokeshire, who had a little dog trained to fetch the arrows shot at unfortunate wayfarers112. At last he was killed and buried at a spot where there is a stone still called “Bedd Morris” on the highway from St. David’s to Newport.
BLOODY113 CAVE.
There is a cave at Pendine, in Carmarthenshire, in which according to tradition a gang of most desperate and murderous robbers once made their headquarters. At last, these scoundrels were attacked by the people of the neighbourhood, and put to death for murdering a woman for her money.
PLANT MAT’S CAVE.
According to tradition “Plant Mat,” or “Plant y Fat,” were two sons and a daughter of one Matthew Evans, who kept a public house at Tregaron in the seventeenth century. These persons became highway robbers and lived in a cave near Devil’s Bridge. The entrance to the cave admitted only one person at a time and this enabled the robbers to keep out hundreds when they were attacked. It seems that they had some notion of honour, for it is said that if either had a friend, he gave him his glove, which served as a passport when stopped by the others. They lived for some years in this cave, but at last they were executed for murder. One of them was captured near Hereford, just as he was giving out the well-known hail of “Deliver or die.” These robbers are also credited with the attributes of the fairies.
TWM SHION CATTI’S CAVE.
“Mae llefain mawr a gwaeddi,
Yn Ystradffin eleni;
Mae’r ceryg nadd yn toddi’n blwm,
Rhag ofn twm Sion Catti.”
[313]
(In Ystradffin a doleful sound
Pervades114 the hollow hills around;
The very stones with terror melt,
Such tear of Twm Shion Catti’s felt.)
This cave, which is near Ystradffin, on the borders of Carmarthenshire and Cardiganshire, was once, says tradition, the stronghold of Twm Shion Catti, or to give him his proper name Thomas Jones. This Thomas Jones, or Twm Shion Catti, lived at Tregaron in the time of Queen Elizabeth. It seems that he had been in his younger days a freebooter, but reformed and became a celebrated bard115, antiquary and a genealogist116. The legends which have gathered round the name of this eminent man, are still retained in the memory of the people in Cardiganshire and Carmarthenshire, and the late Mr. T. J. L. Prichard, of Llandovery, made him the hero of a most popular romance, into whose book the stories have been introduced, and embellished117.
OWEN LAWGOCH’S CAVE.
This cave is in the limestone118 rock of Dinas, Llandebie, in Carmarthenshire, respecting which there is a story that a great warrior named Owen Lawgoch and his men fell asleep in it, but who are some day to awake and sally forth. A version of the legend is given in the Brython for 1858, page 179, by the late Gwynionydd, and an English translation of the same story is given by Sir John Rhys in his “Celtic Folk-Lore.”
“Not the least of the wonders of imagination wont119 to exercise the minds of the old people was the story of Owen Lawgoch. One sometimes hears sung in the fairs the words:—
‘Yr Owain hwn yw Harri’r Nawfed
Sydd yn trigo ‘ngwlad estroniaid, etc.’
(This Owen is Henry the Ninth
Who tarries in a foreign land, etc.)
But this Owen Lawgoch, the national deliverer of our ancient race of Brythons, did not, according to the Troed yr Aur people, tarry in a foreign land, but somewhere in Wales, not far from Offa’s Dyke120. They used to say that one Dafydd Meirig of Bettws Bledrws, having quarrelled with his father left for England. When he had got a considerable distance from home, he struck a bargain with a cattle dealer121 to drive a herd103 of his beasts to London. Somewhere on the corner of a vast moor122, Dafydd cut a very remarkable hazel stick; for a good staff is as essential to the vocation123 of a good drover as teeth are to a dog. So while his comrades had had their sticks broken before reaching London, Dafydd’s remained as it was, and whilst they were conversing124 together on London Bridge [314]a stranger accosted125 Dafydd, wishing to know where he had obtained that wonderful stick. He replied that in Wales he had had it, and on the stranger’s assuring him that there were wonderful things beneath the tree on which it had grown, they both set out for Wales. When they reached the spot and dug a little they found that there was a great hollow place beneath. As night was spreading out her sable126 mantle127, and as they were getting deeper, what should they find but stairs easy to step, and great lamps illuminating128 the vast chamber129! When they reached the bottom of the stairs, they found themselves near a large table, at one end of which they beheld130 sitting a tall man of about seven foot. He occupied an old-fashioned chair and rested his head on his left hand, while the other hand, all red, lay on the table and grasped a great sword. He was withal enjoying a wondrously131 serene132 sleep, and at his feet on the floor lay a big dog. After casting a glance at them, the wizard said to Dafydd: ‘This is Owen Lawgoch, who is to sleep on till a special time, when he will wake and reign over the Brythons. That weapon in his hand is one of the swords of the ancient Kings of Britain.’ Then they moved slowly on, gazing at the wonders of that subterranean chamber; and they beheld everywhere the arms of ages long past, and on the table thousands of gold and silver pieces bearing the images of the different Kings of Britain. They got to understand that it was permitted them to take a handful of each, but not to put any in their purses. They both visited the cave several times, but at last Dafydd put in his purse a little of the gold bearing the image of one of the Owen’s ancestors. But after coming out again they were never able any more to find Owen’s subterranean palace.”
This story of Owen Lawgoch and his sleeping warriors133 is a version of the well-known Welsh tradition of the enchanted134 sleep of King Arthur and his Knights135.
According to an old Welsh ballad136, Owen Lawgoch does not sleep in a cave in Wales, but “tarries in a foreign land”; and Dr. O. T. Lewis, of the University College, addressing the Cardiganshire Antiquarian Society, November 30th, 1910, stated that the garrison137 at Aberystwyth “was increased in 1369, when Owen Lawgoch with his French auxiliaries138 were expected from beyond the seas.”
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lore
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| n.传说；学问，经验，知识 | |
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omens
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| n.前兆，预兆( omen的名词复数 ) | |
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bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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crooked
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| adj.弯曲的；不诚实的，狡猾的，不正当的 | |
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Vogue
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| n.时髦，时尚；adj.流行的 | |
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afflicted
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| 使受痛苦，折磨( afflict的过去式和过去分词 ) | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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superstitious
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| adj.迷信的 | |
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veneration
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| n.尊敬，崇拜 | |
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tutelary
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| adj.保护的；守护的 | |
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rev
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| v.发动机旋转，加快速度 | |
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adoration
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| n.爱慕，崇拜 | |
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industriously
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necromancy
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| n.巫术；通灵术 | |
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auguries
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| n.（古罗马）占卜术，占卜仪式( augury的名词复数 )；预兆 | |
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situated
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| adj.坐落在...的，处于某种境地的 | |
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sanitary
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| adj.卫生方面的，卫生的，清洁的，卫生的 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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skull
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| n.头骨；颅骨 | |
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hereditary
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| adj.遗传的，遗传性的，可继承的，世袭的 | |
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relic
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| n.神圣的遗物，遗迹，纪念物 | |
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blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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bishop
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| n.主教，（国际象棋）象 | |
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clergy
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| n.[总称]牧师，神职人员 | |
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discreet
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| adj.(言行)谨慎的；慎重的；有判断力的 | |
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spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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behold
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| v.看，注视，看到 | |
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meditator
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| 沉思者，冥想者 | |
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countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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corpse
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| n.尸体，死尸 | |
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reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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alleviation
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| n. 减轻，缓和，解痛物 | |
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ailments
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| 疾病（尤指慢性病），不适( ailment的名词复数 ) | |
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whooping
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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chapel
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| n.小教堂，殡仪馆 | |
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virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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previously
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| adv.以前，先前（地） | |
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crutches
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| n.拐杖, 支柱 v.支撑 | |
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esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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esteemed
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| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
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juts
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| v.（使）突出( jut的第三人称单数 )；伸出；（从…）突出；高出 | |
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bog
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dedicated
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| adj.一心一意的；献身的；热诚的 | |
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descended
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| a.为...后裔的，出身于...的 | |
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descend
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| vt./vi.传下来，下来，下降 | |
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intestinal
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| adj.肠的；肠壁；肠道细菌 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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formerly
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| adv.从前，以前 | |
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deity
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| n.神，神性；被奉若神明的人(或物) | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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noted
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| adj.著名的，知名的 | |
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subterranean
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| adj.地下的，地表下的 | |
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lighting
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| n.照明，光线的明暗，舞台灯光 | |
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proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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dreary
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| adj.令人沮丧的，沉闷的，单调乏味的 | |
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dungeon
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| n.地牢，土牢 | |
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amorous
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| adj.多情的；有关爱情的 | |
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extremity
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| n.末端，尽头；尽力；终极；极度 | |
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limpid
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| adj.清澈的，透明的 | |
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beverage
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| n.(水，酒等之外的)饮料 | |
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celebrated
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| adj.有名的，声誉卓著的 | |
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invalids
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| 病人，残疾者( invalid的名词复数 ) | |
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forth
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| adv.向前；向外，往外 | |
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graveyard
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| n.坟场 | |
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quench
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| vt.熄灭，扑灭；压制 | |
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gravel
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| n.砂跞；砂砾层；结石 | |
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infancy
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| n.婴儿期；幼年期；初期 | |
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trifling
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| adj.微不足道的；没什么价值的 | |
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brass
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| n.黄铜；黄铜器，铜管乐器 | |
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lucrative
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| adj.赚钱的，可获利的 | |
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propensities
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| n.倾向，习性( propensity的名词复数 ) | |
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miraculously
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| ad.奇迹般地 | |
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procure
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| vt.获得，取得，促成；vi.拉皮条 | |
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divination
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| n.占卜，预测 | |
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grove
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| n.林子，小树林，园林 | |
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wedded
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| adj.正式结婚的；渴望…的，执著于…的v.嫁，娶，（与…）结婚( wed的过去式和过去分词 ) | |
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lieutenant
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| n.陆军中尉，海军上尉；代理官员，副职官员 | |
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foes
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| 敌人，仇敌( foe的名词复数 ) | |
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dwelling
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| n.住宅，住所，寓所 | |
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warrior
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| n.勇士，武士，斗士 | |
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trumpet
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| n.喇叭，喇叭声；v.吹喇叭，吹嘘 | |
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throng
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| n.人群，群众；v.拥挤，群集 | |
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reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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privy
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| adj.私用的；隐密的 | |
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discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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innate
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| adj.天生的，固有的，天赋的 | |
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91
dominion
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| n.统治，管辖，支配权；领土，版图 | |
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92
prostrate
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| v.拜倒，平卧，衰竭；adj.拜倒的，平卧的，衰竭的 | |
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93
devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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94
enact
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| vt.制定(法律)；上演，扮演 | |
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95
isle
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| n.小岛，岛 | |
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96
slain
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| 杀死，宰杀，杀戮( slay的过去分词 )； (slay的过去分词) | |
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97
onward
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| adj.向前的，前进的；adv.向前，前进，在先 | |
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98
vaults
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| n.拱顶( vault的名词复数 )；地下室；撑物跳高；墓穴 | |
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99
enjoyment
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| n.乐趣；享有；享用 | |
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100
gathering
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| n.集会，聚会，聚集 | |
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101
curb
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| n.场外证券市场，场外交易；vt.制止，抑制 | |
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102
maiden
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| n.少女，处女；adj.未婚的，纯洁的，无经验的 | |
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103
herd
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| n.兽群，牧群；vt.使集中，把…赶在一起 | |
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104
rustic
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| adj.乡村的，有乡村特色的；n.乡下人，乡巴佬 | |
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105
gaudy
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| adj.华而不实的；俗丽的 | |
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106
thaw
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| v.（使）融化，（使）变得友善；n.融化，缓和 | |
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107
invoked
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| v.援引( invoke的过去式和过去分词 )；行使（权利等）；祈求救助；恳求 | |
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108
maidenhood
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| n. 处女性, 处女时代 | |
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109
virgin
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| n.处女，未婚女子；adj.未经使用的；未经开发的 | |
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110
commonwealth
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| n.共和国，联邦，共同体 | |
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111
eminent
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| adj.显赫的，杰出的，有名的，优良的 | |
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112
wayfarers
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| n.旅人，（尤指）徒步旅行者( wayfarer的名词复数 ) | |
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113
bloody
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| adj.非常的的；流血的；残忍的；adv.很；vt.血染 | |
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114
pervades
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| v.遍及，弥漫( pervade的第三人称单数 ) | |
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115
bard
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| n.吟游诗人 | |
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116
genealogist
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| 系谱学者 | |
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117
embellished
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| v.美化( embellish的过去式和过去分词 )；装饰；修饰；润色 | |
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118
limestone
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| n.石灰石 | |
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119
wont
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| adj.习惯于；v.习惯；n.习惯 | |
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120
dyke
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| n.堤，水坝，排水沟 | |
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121
dealer
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| n.商人，贩子 | |
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122
moor
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| n.荒野，沼泽；vt.(使)停泊；vi.停泊 | |
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123
vocation
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| n.职业，行业 | |
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124
conversing
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| v.交谈，谈话( converse的现在分词 ) | |
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125
accosted
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| v.走过去跟…讲话( accost的过去式和过去分词 )；跟…搭讪；（乞丐等）上前向…乞讨；（妓女等）勾搭 | |
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126
sable
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| n.黑貂；adj.黑色的 | |
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127
mantle
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| n.斗篷，覆罩之物，罩子；v.罩住，覆盖，脸红 | |
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128
illuminating
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| a.富于启发性的，有助阐明的 | |
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129
chamber
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| n.房间，寝室；会议厅；议院；会所 | |
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130
beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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131
wondrously
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| adv.惊奇地，非常，极其 | |
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132
serene
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| adj. 安详的，宁静的，平静的 | |
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133
warriors
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| 武士，勇士，战士( warrior的名词复数 ) | |
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134
enchanted
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| adj. 被施魔法的，陶醉的，入迷的 动词enchant的过去式和过去分词 | |
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135
knights
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| 骑士； （中古时代的）武士( knight的名词复数 )； 骑士； 爵士； （国际象棋中）马 | |
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136
ballad
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| n.歌谣，民谣，流行爱情歌曲 | |
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137
garrison
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| n.卫戍部队；驻地，卫戍区；vt.派(兵)驻防 | |
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138
auxiliaries
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| n.助动词 ( auxiliary的名词复数 )；辅助工，辅助人员 | |
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