British Goblins - Welsh Folk-Lore, Fairy Mythology, Legends and Traditions. Sikes Wirt
priest.
FOOTNOTE:
[7] Parry’s ‘Welsh Melodies.’
CHAPTER II.
Classification of Welsh Fairies—General Designation—Habits of the Tylwyth Teg—Ellyllon, or Elves—Shakspeare’s Use of Welsh Folk-Lore—Rowli Pugh and the Ellyll—Household Story Roots—The Ellylldan—The Pooka—Puck Valley, Breconshire—Where Shakspeare got his Puck—Pwca’r Trwyn—Usual Form of the Pooka Story—Coblynau, or Mine Fairies—The Knockers—Miners’ Superstitions—Basilisks and Fire Fiends—A Fairy Coal-mine—The Dwarfs of Cae Caled—Counterparts of the Coblynau—The Bwbach, or Household Fairy—Legend of the Bwbach and the Preacher—Bogies and Hobgoblins—Carrying Mortals through the Air—Counterparts and Originals.
I.
Fairies being creatures of the imagination, it is not possible to classify them by fixed and immutable rules. In the exact sciences, there are laws which never vary, or if they vary, their very eccentricity is governed by precise rules. Even in the largest sense, comparative mythology must demean itself modestly in order to be tolerated in the severe company of the sciences. In presenting his subjects, therefore, the writer in this field can only govern himself by the purpose of orderly arrangement. To secure the maximum of system, for the sake of the student who employs the work for reference and comparison, with the minimum of dullness, for the sake of the general reader, is perhaps the limit of a reasonable ambition. Keightley[8] divides into four classes the Scandinavian elements of popular belief as to fairies, viz.: 1. The Elves; 2. The Dwarfs, or Trolls; 3. The Nisses; and 4. The Necks, Mermen, and Mermaids. How entirely arbitrary this division is, the student of Scandinavian folk-lore at once perceives. Yet it is perhaps as satisfactory as another. The fairies of Wales may be divided into five classes, if analogy be not too sharply insisted on. Thus we have, 1. The Ellyllon, or elves; 2. The Coblynau, or mine fairies; 3. The Bwbachod, or household fairies; 4. The Gwragedd Annwn, or fairies of the lakes and streams; and 5. The Gwyllion, or mountain fairies.
The modern Welsh name for fairies is y Tylwyth Teg, the fair folk or family. This is sometimes lengthened into y Tylwyth Teg yn y Coed, the fair family in the wood, or Tylwyth Teg y Mwn, the fair folk of the mine. They are seen dancing in moonlight nights on the velvety grass, clad in airy and flowing robes of blue, green, white, or scarlet—details as to colour not usually met, I think, in accounts of fairies. They are spoken of as bestowing blessings on those mortals whom they select to be thus favoured; and again are called Bendith y Mamau, or their mother’s blessing, that is to say, good little children whom it is a pleasure to know. To name the fairies by a harsh epithet is to invoke their anger; to speak of them in flattering phrase is to propitiate their good offices. The student of fairy mythology perceives in this propitiatory mode of speech a fact of wide significance. It can be traced in numberless lands, and back to the beginning of human history, among the cloud-hung peaks of Central Asia. The Greeks spoke of the furies as the Eumenides, or gracious ones; Highlanders mentioned by Sir Walter Scott uncover to the gibbet and call it ‘the kind gallows;’ the Dayak will not name the small-pox, but calls it ‘the chief;’ the Laplander calls the bear ‘the old man with the fur coat;’ in Ammam the tiger is called ‘grandfather;’ and it is thought that the maxim, ‘Speak only good of the dead,’ came originally from the notion of propitiating the ghost of the departed,[9] who, in laying off this mortal garb, had become endowed with new powers of harming his late acquaintance.
FOOTNOTES:
[8] ‘Fairy Mythology’ (Bohn’s Ed.), 78.
[9] John Fiske, ‘Myths and Myth-makers,’ 223.
II.
The Ellyllon are the pigmy elves who haunt the groves and valleys, and correspond pretty closely with the English elves. The English name was probably derived from the Welsh el, a spirit, elf, an element; there is a whole brood of words of this class in the Welsh language, expressing every variety of flowing, gliding, spirituality, devilry, angelhood, and goblinism. Ellyllon (the plural of ellyll), is also doubtless allied with the Hebrew Elilim, having with it an identity both of origin and meaning.[10] The poet Davydd ab Gwilym, in a humorous account of his troubles in a mist, in the year 1340, says:
Yr ydoedd ym mhob gobant Ellyllon mingeimion gant.
There was in every hollow A hundred wrymouthed elves.
The hollows, or little dingles, are still the places where the peasant, belated on his homeward way from fair or market, looks for the ellyllon, but fails to find them. Their food is specified in Welsh folk-lore as fairy butter and fairy victuals, ymenyn tylwyth teg and bwyd ellyllon; the latter the toadstool, or poisonous mushroom, and the former a butter-resembling substance found at great depths in the crevices of limestone rocks, in sinking for lead ore. Their gloves, menyg ellyllon, are the bells of the digitalis, or fox-glove, the leaves of which are well known to be a strong sedative. Their queen—for though there is no fairy-queen in the large sense that Gwyn ap Nudd is the fairy-king, there is a queen of the elves—is none other than the Shakspearean fairy spoken of by Mercutio, who comes
In shape no bigger than an agate-stone On the forefinger of an alderman.[11]
Shakspeare’s use of Welsh folk-lore, it should be noted, was extensive and peculiarly faithful. Keightley in his ‘Fairy Mythology’ rates the bard soundly for his inaccurate use of English fairy superstitions; but the reproach will not apply as regards Wales. From his Welsh informant Shakspeare got Mab, which is simply the Cymric for a little child, and the root of numberless words signifying babyish, childish, love for children (mabgar), kitten (mabgath), prattling (mabiaith), and the like, most notable of all which in this connection is mabinogi, the singular of Mabinogion, the romantic tales of enchantment told to the young in by-gone ages.
FOOTNOTES:
[10] Pughe’s ‘Welsh Dictionary.’ (Denbigh, 1866.)
[11] ‘Romeo and Juliet,’ Act II., Sc. 4.
III.
In the Huntsman’s Rest Inn at Peterstone-super-Ely, near Cardiff, sat a group of humble folk one afternoon, when I chanced to stop there to rest myself by the chimney-side, after a long walk through green lanes. The men were drinking their tankards of ale and smoking their long clay pipes; and they were talking about their dogs and horses, the crops, the hard times, and the prospect of bettering themselves by emigration to America. On this latter theme I was able to make myself interesting, and acquaintance was thereupon easily established on a friendly footing. I led the conversation into the domain of folk-lore; and this book is richer in illustration on many a page, in consequence. Among others, this tale was told:
On a certain farm in Glamorganshire lived Rowli Pugh, who was known far and wide for his evil luck. Nothing prospered that he turned his hand to; his crops proved poor, though his neighbours’ might be good; his roof leaked in spite of all his mending; his walls remained damp when every one else’s walls were dry; and above all, his wife was so feeble she could do no work. His fortunes at last seemed so hard that he resolved to sell out and clear out, no matter at what loss, and try to better himself in another country—not by going to America, for there was no America in those days. Well, and if there was, the poor Welshman didn’t know it. So as Rowli was sitting on his wall one day, hard by his cottage, musing over his sad lot, he was accosted by a little man who asked him what was the matter. Rowli looked around in surprise, but before he could answer the ellyll said to him with a grin, ‘There, there, hold your tongue, I know more about you than you ever dreamed of knowing. You’re in trouble, and you’re going away. But you may stay, now I’ve spoken to you. Only bid your good wife leave the candle burning when she goes to bed, and say no more about it.’ With this the ellyll kicked up his heels and disappeared. Of course the farmer did as he was bid, and from that day he prospered. Every night Catti Jones, his wife,[12] set the candle out, swept the hearth, and went to bed; and every night the fairies would come and do her baking and brewing, her washing and mending, sometimes even furnishing their own tools and materials. The farmer was now always clean of linen and whole of garb; he had good bread and good beer; he felt like a new man, and worked like one. Everything prospered with him now as nothing had before. His crops were good, his barns were tidy, his cattle