by Anne Ross
FOLKLORE
OF WALES
For my son, Richard Charles Alexander Feachem
FOLKLORE
OF WALES
ANNE ROSS
First published in 2001 by Tempus Publishing
Reprinted in 2011 by
The History Press
The Mill, Brimscombe Port
Stroud, Gloucestershire, GL5 2QG
www.thehistorypress.co.uk
Reprinted 2012
This ebook edition first published in 2013
All rights reserved
© Copyright Anne Ross, 2011, 2013
The right of Anne Ross to be identified as the Author of this work has been asserted in accordance with the Copyright, Designs and Patents Act 1988.
This ebook is copyright material and must not be copied, reproduced, transferred, distributed, leased, licensed or publicly performed or used in any way except as specifically permitted in writing by the publishers, as allowed under the terms and conditions under which it was purchased or as strictly permitted by applicable copyright law. Any unauthorised distribution or use of this text may be a direct infringement of the author’s and publisher’s rights, and those responsible may be liable in law accordingly.
EPUB ISBN 978 0 7509 5246 0
Original typesetting by The History Press
Contents
List of illustrations
Acknowledgements
1 Introduction
2 Folk narrative
3 Calendar customs
4 Medieval references to archaic Welsh folklore
5 The Church and the oral tradition in Wales
6 Severed heads, sacred waters, stones and the grail legends
7 Giants, water monsters and the inhabitants of the otherworld
8 Omens, second sight and seers
9 Folk healing, herbal remedies and charms
10 Fairies, supernatural birds and animals
11 The declining years: summary and conclusion
Bibliography
List of illustrations
Cover Waterfall, Ceunant bach, Llanberis, Gwynedd
1 Map. The background to Wales
2 Arthurian names
3 Silver harp, Caerwys — Pennant
4 Llanidan church, Ynys Môn. Faces to right and left of door
5 Caseg fedi — corn dollies — with example from Scotland
6 The Antrobus Soulers, Cheshire
7 Mari Lwyd, Maesteg and Llangynwyd
8 Callenig, orange dolly new year gift
9 Welsh poppy
10 Linsdorf monster, Haut-Rhin, France
11 Bronze head of bear, St-Dié, France
12 Bear and goddess, Berne, Switzerland
13 Beaucroissant bear cult altar
14 Cath palug
15 Coetan Arthur, Pembrokeshire
16 Welsh dragon, Partrishow, Powys
17 Seagull — Dafydd ap Gwilym
18 Bardsey Island, Pennant
19 Map of Bardsey Island, with location diagram
20 Stone head, Llanbrynmair, Powys
21 Stone head, Llandysul, Ceredigion
22 Stone head, Hendy, Ynys Môn
23 Stone head, Mšecké-Žehrovice, Bohemia
24 Stone head, Brynsiencin, Ynys Môn
25 Llanddyfan church, Ynys Môn, stone face from front and side
26 Llanbedrgoch church, Ynys Môn, faces to right and left of door
27 Stone head, CANOVIVM, Caerhun, Gwynedd
28 Stone head, Ruthin, Clwyd
29 Stone heads, Bron y Garth, Shropshire
30 Stone heads, Holt, Clwyd and MARIDVNVM, Carmarthen
31 Stone head, VENTA SILVRVM, Caerwent, Gwent
32 Higgon’s Well, Haverfordwest, Pembrokeshire
33 Welsh love spoon by Huw Hughes
34 Stone heads, Llandegla,Clwyd
35 St Teilo’s skull, Llandilo-isaf, Pembrokeshire
36 Cross shaft, Llanbadarn Fawr, Ceredigion
37 Devil’s bridge, Ceredigion
38 Churchyard wall, Ysbyty Cynfyn, Ceredigion
39 St Gofan’s Chapel, Pembrokeshire
40 Map, Myddfai and Llyn-y-fan fâch
41 ‘Holy Grail’ cup, Nanteos, Ceredigion
42 Eagle, Kite
43 Hare
44 Pennant Melangell church, Powys
45 Offa’s Dyke
46 Coins of Offa
Acknowledgements
It is impossible to acknowledge all those who have encouraged me in one way or another in my research into the culture, past and present, of the lovely land of Wales. I must include the many Welsh people who have shared their own inherited folk traditions with me and especially the people of this region of mid-Wales where a great deal of folklore still survives and much of which still awaits collection. This I hope to do while memories of the past still remain amongst the older people and some of those of younger years. All my good neighbours must be thanked, and many Welsh friends from different areas of Wales. Perhaps the most generous of these is John E. Williams of Llanrug, himself a writer and a storehouse of old Welsh traditions, John P. Williams, Brother Gildas of Caldey Island, and countless others. My greatest inspiration comes from the wonderful works of my long-standing friend, Rachel Bromwich, whose magnificent study, Trioedd Ynys Prydein (The Triads of the Island of Britain) — a new edition of which is on the verge of publication — and whose generous sharing of her knowledge and loyal friendship to all has deeply enriched our understanding and enjoyment of some of the oldest literary traditions of Wales.
Each member of my family has contributed to the creation of this work. My husband Richard has added an extra dimension to the book with his fine maps and drawings, Berenice with her tireless expertise on the computer and in many other ways, and Charles by his own computer skill and ungrudging help in every aspect of our daily lives. To them all I extend my heartfelt gratitude.
Finally I would like to thank all the staff of Tempus, and Peter Kemmis Betty whose unfailing good humour and patience ease the inevitable stress of writing to a deadline and make the creation of books for Tempus a pleasure and an exciting venture.
1 Introduction
Wales is a Celtic country. Many of its people still speak, read and teach the language which has evolved from a branch of ancient Celtic known as Brythonic or P-Celtic, spoken widely on the continent of Europe long before Julius Caesar made his superbly-organised — and ruthlessly aggressive — conquest of the Gauls (Galli) in a series of hard-fought battles, terminating with the defeat in 52 BC of Gaul’s greatest hero the Arvernian Vercingetorix (‘Great King of Heroes’), who raised the revolt against Caesar. This famous Gaulish warrior was forced to surrender to the Romans and was subsequently executed in 46 BC.
It is instructive to cast one’s mind back to this period of European history and the tribal organisation of the Celts in Europe because I believe that at this early period the seeds of the later post-Roman, Celtic world were sown; and many of its singular and unique characteristics originated even before the defeat of Celtic Europe. Much of what we learn of our continental forebears would seem to provide us with a plausible explanation of certain predilections which evolved into enduring motifs in the development of the rich oral literature of the British Isles. It is a strong possibility that Caesar’s initial invasion of southern Britain in 55 and 54 BC — and the presence of a great number of soldiers recruited from the defeated Gaulish protagonists augmented by fighting men from various other outposts of the empire — began the process of moulding the indigenous Celtic traditions and reshaping them into new and perhaps more sophisticated forms.
By AD 70 Wales had become a vibrant part of the Roman Empire (1) and thus the rich early literary traditions of Britain contain m
any references to the new influences which inevitably appeared. As in all the Celtic countries, genealogy was of first importance and in Wales it was not unusual, as the people became habituated to the new order, to find Roman names being included in genealogical compilations as the initial hostility gave way to acceptance. The Celtic inhabitants of the Island of Britain might have been expected to feel continuing hostility and resentment towards their Roman conquerors whose basic attitudes and very thought processes were so alien to their own — and destructive of the native way of life. However, many benefits were to accrue. The Classical writers, while understandably proud of their military prowess, did make some important comments both in Gaul and Britain, on the nature, appearance and customs of the insular Celts, and showed a considerable interest in Celtic beliefs and religious practices which deeply intrigued them. Indeed, some of these comments can actually help us — the present-day Celts — to understand who we are, from what we are sprung, and to provide us with fresh clues to some of the singular features of our native culture.
1 The Background to Wales. Central western Britannia before and after the arrival of the Roman armies. The pre-Roman names are those of the British tribes, with a selection of hill-forts [circle]. The names of the Roman period are those of the forts and fortlets established during the campaigns [square]. The principal roads are indicated
One of the most striking aspects of the insular Celtic world at all periods down the ages is the passion for learning, religious fervour — pagan, and then Christian — and a deep respect for the aristocratic and priestly leaders. Thinking about the singular survival of the oral traditions of all the Island Celts — and doubtless those in Europe also — it would seem that this distinctive and often quite remarkable facility for oral learning and recitation must stem directly from some archaic discipline imposed upon the then tribal structure of Celtic society at a very early period, perhaps even before the differentiation of the Welsh and Gaelic dialects (Brythonic and Goidelic). It is clear that the people responsible for this deep-rooted intellectual zeal must have been highly organised and educated themselves. Ultimately the chief of these, and the most influential, must have been the Druids, the Vates (prophets) and the Bards (poets). We would not know anything about these orders at such an early period had it not been for the invaluable records of the Classics: Greeks, with whom the Celts were originally at war, and later the Romans. Their accounts of these holy and learned orders and their enormous influence over the Celtic tribes are invaluable and vital for any understanding of both the religious attitudes in Gaul, and — after the Roman invasions of Britain — in this country also.
Of particular importance are the accounts of the Celtic passion for committing facts to the memory rather than relying upon the written word. The Romans moreover displayed a considerable admiration for the remarkable intellectual powers of the enemy. When Tacitus wrote his account of the invasion of Britain by Claudius, he commented upon the very important fact that while the young men of Gaul were extremely receptive of education, the young Britons were even more so (Tacitus, On Britain and Germany, p.72). The fact that these important comments were made by the Classics, combined with the information which is supported by all the insular sources — and the fact that Druids were common both to Gaul and Britain — perhaps provides the key to an understanding as to why oral traditions and oral recitation should be universally practised throughout the Celtic world.
Many oral traditions have been preserved by Celtic peoples who have settled as far afield as, for example, New Zealand, Patagonia, Nova Scotia and elsewhere, and frequently the preservation of oral fragments can help to fill lacunae in the older, indigenous, orally-transmitted literature. It is natural that the Celtic countries still speaking a Celtic language and possessing the most prolific material and the greatest range of subject matter should be given priority in our assessment of this unique heritage of oral material. Nevertheless we must not forget that important traces still remain in the tradition of other parts of the wider Celtic world in, for example, Cornwall, the Isle of Man, and even in parts of rural France and once-Celtic Europe. In this book we shall be concentrating upon the rich and varied folklore and storytelling repertoire of Wales.
2 Folk narrative
The Romano-British god Nodons, who appears in early inscriptions on stone, is reflected in the Welsh deity Nudd and must be cognate with the Irish god Nuadu. He is one of the many Irish deities who figure in and whose attributes occur in Welsh folklore. Many of the ancient gods of Britain and Ireland figure in Welsh mythology in the role of superhuman heroes. Fionn MacCumhail is another major Irish heroic figure of clearly divine origins whose popularity must have been almost as great as Arthur’s over the whole European continent, and whose name appears in many Europaean place-names, as does that of Arthur the mythical king par excellence of Welsh tradition (2). The great question is: were such deities and heroic figures essentially an integral part of the Irish tradition and were they then borrowed, in some form, into the Welsh repertoire? Or, as I myself believe to be more likely, were they all gods and heroes at some early pre-textual stage of Irish and Welsh history thus common to both traditions?
(vide Rachel Bromwich, John Carey)
Belyn ap Madoc
Belyn was a prince of Merioneth — the name would seem to stem ultimately from the name of the ancient Celtic god Belinos who figures as Beli Mawr in the Mabinogion — and he had been perusing the Triads and pondered a long while upon one, namely:
The three Blessed Astronomers of the Island of Britain — Idris, the Great; Gwydion, son of Dôn; and Gwyn, son of Nudd — they had a vast knowledge of the stars and of the ways in which they influenced affairs. They were able to foretell whatever anyone might wish to know till the day of judgment.
(Trevelyan p.48ff)
2 Arthur in the names of natural features, ancient monuments and later buildings in Wales. For the most part after C. Grooms, The Giants of Wales, Lampeter, 1993 1 and 2: Arthur’s Chair; 3: Arthur’s Stone; 4 to 8: Carreg Arthur; 9 and 10: Carreg Carn March Arthur; 11: Cerrig Arthur — Arthur’s Stones; 12: Cerrig Meibion Arthur — Stones of the Sons of Arthur; 13: Cist Arthur — Arthur’s Chest; 14 to 43: Coetan Arthur — Arthur’s Quoit; 44: Craig Arthur; 45: Eisteddfa Arthur — Arthur’s Seat; 46: Fynnon Cegin Arthur — Well of Arthur’s Kitchen; 47 to 51: Maen Arthur — Arthur’s Stone; 52: Parcarthur Farm; 53: Parcarthur House; 54: Pen Arthur — Arthur’s Hill; 55: Pen Arthur Isaf — Arthur’s Small Hill; 56: Pen Arthur; 57: Picel Arthur — Arthur’s Spear; 58: Arthur’s Wern — Arthur’s Alder Tree; 59: Fynnon Arthur — Arthur’s Well
He was particularly fascinated by the statement that this prophet could provide foreknowledge of anything until the day of judgement. Curious though he was, Belyn was not at all anxious to be able to foretell future events as far as the apocalypse. He seemed to be somewhat uneasy at this thought. What he really wanted to know was whether he would become famous and would be a great leader, as legendary as Owen Glendower. He sat and thought and then an old tale came to his mind: the tale of Cadair Idris, a long and impressive mountain round which the rivers Mawddach and Dysynni run, on the boundary between the old kingdoms of Gwynedd and Powys. The legend stated that whosoever should sleep for one night on Cadair Idris would either go mad or wake up having the gift of inspiration. It is not clear whether this was poetical inspiration or astrological inspiration but it is likely that it was both of these gifts, as, in Celtic tradition, prophets, poets and madmen, all of whom possess some degree of inspiration, are closely linked.
No matter which of these was imparted by the mountain, Belyn was eager to possess it and he immediately set out to find the right way of obtaining knowledge of the future. He had taken, as he thought, sufficient provisions to keep him going during his quest, and aimed to reach the summit of Cadair Idris soon after midday. It is a magnificent ascent — and is as beautiful and awe-inspiring today, being totally unspoilt. The road wends steeply upward from Dolgellau to become ever wi
lder and more dramatically hazardous. Below there were long tracts of rich pasture and the slopes were covered with the brilliant yellow of gorse flowers which make so striking an impact when seen against the bright green of the Welsh countryside.
At last Belyn reached the grand summit and was able to look over vast and dramatic tracts of countryside. He waited for some hours, contemplating various matters and gazing upon the dramatic beauty of the vista until the last rays of the sun blazed above the mountain tops and the day drew to a close. That was the time for Belyn to proceed towards Idris’ Chair and there he sat himself down. Eagles flew above him and vultures gathered; kestrels and kites (vide 42) circled in the air of the evening. Belyn began to feel that he was becoming quite isolated from the world about him. This is when he took his seat in Idris’ Chair. It grew dark and there was a magnificent display of heavenly bodies which sparkled like jewels in the clear, darkening sky. He began to feel quite fevered and was filled with a terrible restlessness. When he felt himself becoming sleepy he tried to keep awake, fearing the magical sleep which he had come all this way to experience, and believing that he was going mad. A thick darkness fell and he felt a terrible sense of suffocation and terror come over him, and he also felt desperately ill, wishing that he had never set out on this foolish adventure. Then the darkness began to lessen and he saw a faint glimmering of light which grew pale enough to reveal the silhouettes of giants, and he began to think of all the legendary kings and heroes and especially the Grey King (Brenhin Llwyd) who was reputed to sit amongst the mountain tops to discover the secrets of the stars.
Next Belyn heard sounds like those of great flood waters being released; what with the noise of the waters and of several winds competing with each other, he remembered the legend of ‘the fountain of the waters and the cradle of the winds’. He imagined that the lightening of the heavens indicated that dawn was not far away, when he heard a voice which said ‘When you have secrets do you know where to hide them?’, and another, hollow voice replied ‘No.’ The first voice replied: ‘Trust them to the depths of the sea; trust them to the strongholds of the rocky mountains; trust them to the distant lone star, not to a mortal being.’ To Belyn it was a relief if not a pleasure to hear these unearthly voices. ‘Are you ambitious?’ asked the louder voice. ‘Yes, yes’, replied the quieter voice. It gave a cryptic reply, the gist of which was that too much ambition would end ‘in conflict, in death, in dust!’. Then another voice intoned, saying that few people win fame, the monarch may have his crown but it would cause him pain, the warrior his strength but that must leave him eventually, and will have been in vain. Belyn’s heart sank. As we know, it was his ambition to be like Glendower (c.1354-c.1416) and to become a great leader, a renowned warrior and to be famed throughout the wide world. As he sat gloomily one of the strange people seemed to read his thoughts, because after a few moments the greater voice cried:
