The two following tales were told the writer by the Rev. T. Lloyd Williams, Wrexham. The scene of the stories was Cardiganshire, and Betty'r Bont was the witch.



A Witch who was refused a Goose, and her revenge.

A witch called at a farm when they were feathering geese for sale, and she begged much for one. She was refused, but it would have been better, according to the tale, had her request been granted, for they could not afterwards rear geese on that farm.

Another version of the preceding tale is, that the same witch called at a farm when the family was seated at dinner partaking of a goose; she requested a taste, but was refused, when leaving the house door she was heard to mutter, "Let there be no more geese at . . ." and her curse became a fact.



A Witch refused Butter, and the consequence.

An old hag called at a farm and begged the wife to sell her a pound of butter. This was refused, as they wanted to pot the butter. The witch went away, therefore, empty handed. The next day when the maid went to the fields for the cows she found them sitting like cats before a fire, with their hind legs beneath them. I am indebted to my friend Mr. Lloyd Williams for this tale. A friend told me the following tale.



A Witch's Revenge, and her Discomfiture.

An old beggar woman was refused her requests by a farmer's wife, and it was noticed that she uttered words that might have been a threat, when going away from the door, and it was also observed that she picked up a few straws from the yard and carried them away with her. In the course of a few days, a healthy calf died, and the death of several calves followed in rapid succession. These misfortunes caused the wife to remember the old woman whom she had sent away from her door, and the farmer came to the conclusion that his cattle had been witched by this old woman, so he went to a conjuror, who told him to cut out the heart of the next calf that should die, and roast it before the fire, and then, after it had been properly roasted, he was to prick it all over with a fork, and if anyone should appear as a beggar, they were to give her what she asked. The instructions were carried out literally, and just as the heart was being pricked, the old woman whom the wife had driven away came up to the house in a dreadful state, and rushing into the house, said—"In the name of God, what are you doing here?" She was told that they were doing nothing particular, and while the conversation was being carried on, the pricking operation was discontinued and the old hag became less excited, and then she asked the farmer kindly to give her a few potatoes, which he gladly did, and the old woman departed; and no more calves died after that.

Tales of the kind related above are extremely common, and might be multiplied to almost any extent. It would seem that the evil influence of witches was exerted not only at times when they were refused favours, but that, at will, they could accomplish mischief. Thus I have heard it said of an old woman, locally supposed to be a witch, that her very presence was ominous of evil, and disaster followed wherever she went; if she were inclined to work evil she was supposed to be able to do so, and that without any provocation.

I will give one tale which I heard in Garthbeibio of this old hag's doings.



A Horse Witched.

Pedws Ffoulk, a supposed witch, was going through a field where people were employed at work, and just as she came opposite the horse it fell down, as if it were dead. The workmen ran to the horse to ascertain what was the matter with it, but Pedws went along, not heeding what had occurred. This unfeeling conduct on her part roused the suspicion of the men, and they came to the conclusion that the old woman had witched the horse, and that she was the cause of its illness. They, therefore, determined to run after the woman and bring her back to undo her own evil work. Off they rushed after her, and forced her back to the field, where the horse was still lying on the ground. They there compelled the old creature to say, standing over the horse, these words—"Duw arno fo" (God be with him). This she did, and then she was allowed to go on her way. By and by the horse revived, and got upon his feet, and looked as well as ever, but this, it was thought, would not have been the case had not the witch undone her own curse.

In Anglesey, as I was informed by my brother, the late Rev. Elijah Owen, Vicar of Llangoed, it was believed that witches made void their own curses of animals by saying over them "Rhad Duw ar y da" (The Blessing of God be on the cattle).



Cows and Horses Witched.

The writer was told the name of the farm where the following events were said to have taken place, but he is not quite sure that his memory has not deceived him, so he will only relate the facts without giving them a locality.

A farmer had a good mare that went mad, she foamed at the mouth, rushed about the stall, and died in great agony. But this was not all, his cows kept back their milk, and what they could extract from them stank, nor could they churn the milk, for it turned into froth.

A conjuror was consulted, and the farmer was told that all this evil had been brought about by a witch who had been refused milk at his door, and her mischief was counteracted by the conjuror thus consulted.

Occasionally we hear of injured persons retaliating upon the witches who had brought about their losses. This, however, was not often attempted, for people feared the consequences of a failure, but it was, nevertheless, supposed to be attainable.

I will relate a few instances of this punishment of witches for their evil doings.



Witches Punished.

A neighbour, who does not wish to have his name recorded, states that he can vouch for the incidents in the following tale. A farmer who lost much stock by death, and suspected it was the work of an old hag who lived in his neighbourhood, consulted a conjuror about the matter, and he was told that his suspicions were correct, that his losses were brought about by this old woman, and, added the conjuror, if you wish it, I can wreak vengeance on the wretch for what she has done to your cattle. The injured farmer was not averse to punishing the woman, but he did not wish her punishment to be over severe, and this he told the conjuror, but said he, "I should like her to be deprived of the power to injure anyone in future." This was accomplished, my informant told me, for the witch-woman took to her bed, and became unable to move about from that very day to the end of her life. My informant stated that he had himself visited this old woman on her sick bed, and that she did not look ill, but was disinclined to get up, and the cause of it all was a matter of general gossip in the neighbourhood, that she had been cursed for her evil doings.

Another tale I have heard is that a conjuror obliged a witch to jump from a certain rock into the river that ran at its foot, and thus put an end to her life.

Rough punishment was often inflicted upon these simple old women by silly people.

The tales already given are sufficiently typical of the faith of the credulous regarding witches, and their ability to work out their evil desires on their victims. I will now proceed briefly to relate other matters connected with witchcraft as believed in, in all parts of Wales.



How to break, or protect people from, a Witch's Spell.

There were various ways of counteracting the evils brought upon people by witches.

1. The intervention of a priest or minister of religion made curses of none effect.

The following tale was told me by my friend the Rector of Rhydycroesau. When Mr. Jones was curate of Llanyblodwel a parishioner sent to ask the "parson" to come to see her. He went, but he could not make out what he had been sent for, as the woman was, to all appearance, in her usual health. Perceiving a strong-looking woman before him he said, "I presume I have missed the house, a sick person wished to see me." The answer was, "You are quite right, Sir, I sent for you, I am not well; I am troubled." In the course of conversation Mr. Jones ascertained that the woman had sent for him to counteract the evil machinations of her enemy. "I am witched," she said, "and a parson can break the spell." The clergyman argued with her, but all to no purpose. She affirmed that she was witched, and that a clergyman could withdraw the curse. Finding that the woman was obdurate he read a chapter and offered up a prayer, and wishing the woman good day with a hearty "God bless you," he departed. Upon a subsequent visit he found the woman quite well, and he was informed by her, to his astonishment, that he had broken the spell.

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

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

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

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

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

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

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

This was a talisman, formerly only within the reach of the opulent. Quoting again from the essay above referred to, I find these words:—

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

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

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

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

Mrs. Susan Williams, Garth, a farm on the confines of Efenechtyd parish, Denbighshire, told the writer that E. Edwards, Llwynybrain, Gwyddelwern, was famous for breaking spells, and consequently his aid was often required. Susan stated that they could not churn at Foel Fawn, Derwen. They sent for Edwards, who came, and offered up a kind of prayer, and then placed a ring made of the bark or of the wood of the mountain ash (she could not recollect which) underneath the churn, or the lid of the churn, and thus the spell was broken.

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

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

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

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

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

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

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

My friend Mr. Edward Hamer, in his "Parochial Account of Llanidloes," published in The Montgomeryshire Collections, vol. x., p. 242, records an instance of this belief. His words are:—

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

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

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

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

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

12. A pin thrust into "Witch's Butter" would cause the witch to undo her work.

"Witch's Butter" is the name given to a kind of fungus that grows on decayed wood. The fungus resembles little lumps of butter, and hence its name. Should anyone think himself witched, all that he has got to do is to procure "witch's butter," and then thrust a pin into it. It was thought that this pin penetrated the wicked witch, and every pin thrust into the fungus went into her body, and thus she was forced to appear, and undo her mischief, and be herself relieved from bodily pain by relieving others.

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

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

"Duw gatto bobpeth ag a feddwch chwi."

God preserve everything which you possess.

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

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

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

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

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

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

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



The way to find out whether a Hag is a Witch or not.

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

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

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

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

Such as the preceding were some of the ridiculous trials to which poor, badly clad, aged, toothless, and wrinkled women were put by their superstitious neighbours to ascertain whether these miserable women were in league with the devil.



CONJURORS.

1. It was formerly believed that men could sell themselves to the devil, and thus become the possessors of supernatural power. These men were looked upon as malicious conjurors.

2. Another species of conjurors practised magical arts, having obtained their knowledge from the study of books. These were accounted able to thwart the designs of evil workers of every description.

3. There was another class of men supposed to have obtained strange power from their ancestors. They were looked upon as charmers and conjurors by descent.

1. Those who belonged to the first-mentioned class were not in communion with the Church, and the first step taken by them to obtain their object was to unbaptize themselves. The process was as follows:—The person who wished to sell himself to the devil went to a Holy Well, took water therefrom three times into his mouth, and spurted it out in a derisive manner, and thus having relieved himself, as it was thought, of his baptismal vow, he was ready and fit to make a contract with the evil one.

2. The second kind of conjurors obtained their knowledge of the occult science from the study of books. Generally learned men were by the ignorant supposed to possess uncanny power. When the writer lived in Carnarvonshire he was informed that Owen Williams, Waenfawr, had magical books kept in a box under lock and key, and that he never permitted anyone to see them. Poor Owen Williams, I wonder whether he knew of the popular rumour!

The following tale of Huw Llwyd's books I obtained from the Rev. R. Jones, rector of Llanycil.



Huw Llwyd and his Magical Books.

The story, as it has reached our days, is as follows:—It is said that Huw Llwyd had two daughters; one of an inquisitive turn of mind, like himself, while the other resembled her mother, and cared not for books. On his death bed he called his learned daughter to his side, and directed her to take his books on the dark science, and throw them into a pool, which he named, from the bridge that spanned the river. The girl went to Llyn Pont Rhyd-ddu with the books, and stood on the bridge, watching the whirlpool beneath, but she could not persuade herself to throw them over, and thus destroy her father's precious treasures. So she determined to tell him a falsehood, and say that she had cast them into the river. On her return home her father asked her whether she had thrown the books into the pool, and on receiving an answer in the affirmative, he, inquiring whether she had seen anything strange when the books reached the river, was informed that she had seen nothing. "Then," said he, "you have not complied with my request. I cannot die until the books are thrown into the pool." She took the books a second time to the river, and now, very reluctantly, she hurled them into the pool, and watched their descent. They had not reached the water before two hands appeared, stretched upward, out of the pool, and these hands caught the books before they touched the water and, clutching them carefully, both the books and the hands disappeared beneath the waters. She went home immediately, and again appeared before her father, and in answer to his question, she related what had occurred. "Now," said he, "I know you have thrown them in, and I can now die in peace," which he forthwith did.

3. Hereditary conjurors, or charmers, were thought to be beneficial to society. They were charmers rather than conjurors. In this category is to be reckoned:—

(a) The seventh son of a family of sons, born the one after the other.

(b) The seventh daughter in a family of daughters, born in succession, without a brother between. This person could undo spells and curses, but she could not herself curse others.

(c) The descendants of a person, who had eaten eagles' flesh could, for nine generations, charm for the shingles, or, as it is called in Welsh, Swyno'r 'Ryri.

Conjurors were formerly quite common in Wales; when I say common, I mean that there was no difficulty in obtaining their aid when required, and they were within easy reach of those who wished to consult them. Some became more celebrated than others, and consequently their services were in greater requisition; but it may be said, that each district had its wise man.

The office of the conjuror was to counteract the machinations of witches, and to deliver people from their spells. They were looked upon as the natural enemies of witches. Instances have already been given of this antagonism.

But conjurors could act on their own account, and if they did not show the same spiteful nature as witches, they, nevertheless, were credited with possessing great and dangerous power. They dealt freely in charms and spells, and obtained large sums of money for their talismanic papers. They could, it was believed, by their incantations reveal the future, and oblige light-fingered people to restore the things they had stolen.

Even a fishing rod made by a conjuror was sure to bring luck to the fisherman. Lovers and haters alike resorted to the wise man to attain through his aid their object.

There were but few, if any, matters beyond their comprehension, and hence the almost unbounded confidence placed in these impostors by the superstitious and credulous.

Strange as it may seem, even in this century there are many who still consult these deceivers, but more of this by and by.

I will now relate a few tales of the doings of these conjurors, and from them the reader can infer how baneful their influence was upon the rustic population of Wales.



The Magician's Glass.

This glass, into which a person looked when he wished to solve the future, or to ascertain whom he or she was to marry, was used by Welsh, as well as other magicians. The glass gave back the features of the person sought after, and reflected the future career of the seeker after the hidden future. It was required that the spectator should concentrate all his attention on the glass, and, on the principle that they who gazed long should not gaze in vain, he obtained the desired glimpse. Cwrt Cadno, already referred to, professed to have such a glass.

But, the magician's glass is an instrument so often mentioned in connection with necromancy in all parts of the world, that more need not be said of it.

I will now give a few stories illustrative of the conjuror's power.



A Conjuror's Punishment of an Innkeeper for his exorbitant charges.

A famous conjuror, Dick Spot, was on his way to Llanrwst, and he turned into a public house at Henllan for refreshments. He called for a glass of beer and bread and cheese, and was charged tenpence for the same, fourpence for the beer, and sixpence for the bread and cheese. This charge he considered outrageous, but he paid the demand, and before departing he took a scrap of paper and wrote on it a spell, and hid it under the table, and then went on his way. That evening, soon after the landlord and landlady had retired for the night, leaving the servant girl to clear up, they were surprised to hear in the kitchen an unaccountable noise; shouting and jumping was the order of the day, or rather night, in that room. The good people heard the girl shout at the top of her voice—

"Six and four are ten, Count it o'er again,"

and then she danced like mad round and round the kitchen. They sternly requested the girl to cease yelling, and to come to bed, but the only answer they received was—

"Six and four are ten, Count it o'er again,"

and with accelerated speed she danced round and round the kitchen.

The thought now struck the landlord that the girl had gone out of her mind, and so he got up, and went to see what was the matter with her, with the intention of trying to get her away from the kitchen. But the moment he placed his foot in the kitchen, he gave a jump, and joined the girl in her mad dance, and with her he shrieked out—

"Six and four are ten, Count it o'er again."

So now the noise was doubled, and the good wife, finding that her husband did not return to her, became very angry, if not jealous. She shouted to them to cease their row, but all to no purpose, for the dancing and the shouting continued. Then she left her bed and went to the kitchen door, and greatly disgusted she was to see her husband and maid dancing together in that shameless manner. She stood at the door a moment or two observing their frantic behaviour, and then she determined forcibly to put a stop to the proceedings, so into the room she bounded, but with a hop and a jump she joined in the dance, and sang out in chorus with the other two—

"Six and four are ten, Count it o'er again."

The uproar now was great indeed, and roused the neighbours from their sleep. They from outside heard the mad dance and the words, and guessed that Dick Spot had been the cause of all this. One of those present hurried after the conjuror, who, fortunately, was close at hand, and desired him to return to the inn to release the people from his spell. "Oh," said Dick, "take the piece of paper that is under the table and burn it, and they will then stop their row." The man returned to the inn, pushed open the door, rushed to the table, and cast the paper into the fire, and then the trio became quiet. But they had nearly exhausted themselves by their severe exertions ere they were released from the power of the spell.



A Conjuror and Robbers.

A conjuror, or Gwr Cyfarwydd, was travelling over the Denbighshire hills to Carnarvonshire; being weary, he entered a house that he saw on his way, and he requested refreshments, which were given him by a young woman. "But," said she, "you must make haste and depart, for my brothers will soon be here, and they are desperate men, and they will kill you." But no, the stranger was in no hurry to move on, and though repeatedly besought to depart, he would not do so. To the great dread and fear of the young woman, her brothers came in, and, in anger at finding a stranger there, bade him prepare for death. He requested a few minutes' respite, and took out a book and commenced reading it. When he was thus engaged a horn began growing in the centre of the table, and on this the robbers were obliged to gaze, and they were unable even to move. The stranger went to bed, and found the robbers in the morning still gazing at the horn, as he knew they would be, and he departed leaving them thus engaged, and the tale goes, that they were arrested in that position, being unable to offer any resistance to their captors.

There are several versions of the Horn Tale afloat; instead of being made to grow out of a table, it was made to grow out of a person's head or forehead. There is a tradition that Huw Llwyd was able to do this wonderful thing, and that he actually did it.



The Conjuror and the Cattle.

R. H., a farmer in Llansilin parish, who lost several head of cattle, sent or went to Shon Gyfarwydd, who lived in Llanbrynmair, a well-known conjuror, for information concerning their death, and for a charm against further loss. Both were obtained, and the charm worked so well that the grateful farmer sent a letter to Shon acknowledging the benefit he had derived from him.

This Shon was a great terror to thieves, for he was able to spot them and mark them in such a way that they were known to be culprits. I am indebted to Mr. Jones, Rector of Bylchau, near Denbigh, for the three following stories, in which the very dread of being marked by Shon was sufficient to make the thieves restore the stolen property.



Stolen property discovered through fear of applying to the Llanbrynmair Conjuror.

Richard Thomas, Post Office, Llangadfan, lost a coat and waistcoat, and he suspected a certain man of having stolen them. One day this man came to the shop, and Thomas saw him there, and, speaking to his wife from the kitchen in a loud voice, so as to be heard by his customer in the shop, he said that he wanted the loan of a horse to go to Llanbrynmair. Llanbrynmair was, as we know, the conjuror's place of abode. Thomas, however, did not leave his house, nor did he intend doing so, but that very night the stolen property was returned, and it was found the next morning on the door sill.



Reclaiming stolen property through fear of the Conjuror.

A mason engaged in the restoration of Garthbeibio Church placed a trowel for safety underneath a stone, but by morning it was gone. Casually in the evening he informed his fellow workmen that he had lost his trowel, and that someone must have stolen it, but that he was determined to find out the thief by taking a journey to Llanbrynmair. He never went, but the ruse was successful, for the next morning he found, as he suspected would be the case, the trowel underneath the very stone where he had himself placed it.



Another similar Tale.

Thirty pounds were stolen from Glan-yr-afon, Garthbeibio. The owner made known to his household that he intended going to Shon the conjuror, to ascertain who had taken his money, but the next day the money was discovered, being restored, as was believed, by the thief the night before.

These stories show that the ignorant and superstitious were influenced through fear, to restore what they had wrongfully appropriated, and their faith in the conjuror's power thus resulted, in some degree, in good to the community. The Dyn Hyspys was feared where no one else was feared, and in this way the supposed conjuror was not altogether an unimportant nor unnecessary member of society. At a time, particularly when people are in a low state of civilization, or when they still cling to the pagan faith of their forefathers, transmitted to them from remote ages, then something can be procured for the good of a benighted people even through the medium of the Gwr Cyfarwydd.

Events occurred occasionally by a strange coincidence through which the fame of the Dyn Hyspys became greatly increased. An event of this kind is related by Mr. Edward Hamer. He states that:—

"Two respectable farmers, living in the upper Vale of the Severn (Cwm Glyn Hafren), and standing in relationship to each other of uncle and nephew, a few years ago purchased each a pig of the same litter, from another farmer. When bought, both animals were, to all appearance, in excellent health and condition, and for a short time after their removal to their new homes both continued to improve daily. It was not long, however, before both were taken ill very suddenly. As there appeared something very strange in the behaviour of his animal, the nephew firmly believed that he was 'witched,' and acting upon this belief, set out for the neighbouring conjuror. Having received certain injunctions from the 'wise man,' he returned home, carried them out, and had the satisfaction of witnessing the gradual recovery of his pig. The uncle paid no attention to the persuasions and even entreaties of his nephew; he would not believe that his pig was 'witched,' and refused to consult the conjuror. The pig died after an illness of three weeks; and many thought the owner deserved little sympathy for manifesting so much obstinacy and scepticism. These events occurred in the spring of the year 1870, and were much talked of at the time."—Montgomeryshire Collections, vol. x., p. 240.

Conjurors retained their repute by much knavery and collusion with others.

Tales are not wanted that expose their impostures. The Rev. Meredith Hamer, late of Berse, told me of the following exposure of a conjuror. I know not where the event occurred, but it is a typical case.



A Conjuror's Collusion exposed.

This man's house consisted of but few rooms. Between the kitchen and his study, or consulting room, was a slight partition. He had a servant girl, whom he admitted as a partner in his trade. This girl, when she saw a patient approach the house, which she was able to do, because there was only one approach to it, and only one entrance, informed her master of the fact that someone was coming, and he immediately disappeared, and he placed himself in a position to hear the conversation of the girl with the person who had come to consult him. The servant by questioning the party adroitly obtained that information respecting the case which her master required, and when she had obtained the necessary information, he would appear, and forthwith tell the stranger that he knew hours before, or days ago, that he was to have the visit now paid him, and then he would relate all the particulars which he had himself heard through the partition, to the amazement of the stranger, who was ignorant of this means of communication.

At other times, if a person who wished to consult him came to the house when the conjuror was in the kitchen, he would disappear as before, stating that he was going to consult his books, and then his faithful helper would proceed to extort the necessary information from the visitor. On this, he would re-appear and exhibit his wonderful knowledge to the amazed dupe.

On one occasion, though, a knowing one came to the conjuror with his arm in a sling, and forthwith the wise man disappeared, leaving the maid to conduct the necessary preliminary examination, and her visitor minutely described how the accident had occurred, and how he had broken his arm in two places, etc.

All this the conjuror heard, and he came into the room and rehearsed all that he had heard; but the biter was bitten, for the stranger, taking his broken arm out of the sling, in no very polite language accused the conjuror of being an impostor, and pointed out the way in which the collusion had been carried out between him and his maid.

This was an exposure the conjuror had not foreseen!



The Conjuror's Dress.

Conjurors, when engaged in their uncanny work, usually wore a grotesque dress and stood within a circle of protection. I find so graphic a description of a doctor who dealt in divination in Mr. Hancock's "History of Llanrhaiadr-yn-Mochnant" that I will transcribe it:—"He" (the raiser of the devils) "was much resorted to by the friends of parties mentally deranged, many of whom he cured. Whenever he assumed to practise the 'black art,' he put on a most grotesque dress, a cap of sheepskin with a high crown, bearing a plume of pigeons' feathers, and a coat of unusual pattern, with broad hems, and covered with talismanic characters. In his hand he had a whip, the thong of which was made of the skin of an eel, and the handle of bone. With this he drew a circle around him, outside of which, at a proper distance, he kept those persons who came to him, whilst he went through his mystic sentences and performances."—Montgomeryshire Collections, vol. vi, pp. 329-30.



CHARMS.

The cure of diseases by charms is generally supposed to be a kind of superstition antagonistic to common sense, and yet there are undoubted cases of complete cures through the instrumentality of charms. Warts are, undoubtedly, removed by the faith of those persons who suffer from them in the power of the charmer and his charms. The writer has had innumerable instances of the efficacy of wart charms, but it is not his intention to endeavour to trace the effect of charms on highly sensitive people, but only to record those charms that he has seen or heard of as having been used.



Swyno'r 'Ryri (Charming the Shingles).

The shingles is a skin disease, which encircles the body like a girdle, and the belief was that if it did so the patient died. However, there was a charm for procuring its removal, which was generally resorted to with success; but the last person who could charm this disease in Montgomeryshire lies buried on the west side of the church at Penybontfawr, and consequently there is no one now in those parts able to charm the shingles. The inscription on his tombstone informs us that Robert Davies, Glanhafon Fawr, died March 13th, 1864, aged 29, so that faith in this charm has reached our days.

It was believed that the descendants of a person who had eaten eagle's flesh to the ninth generation could charm for shingles.

The manner of proceeding can be seen from the following quotation taken from "The History of Llanrhaiadr-yn-Mochnant," by Mr. T. W. Hancock, which appears in vol. vi., pp. 327-8 of the Montgomeryshire Collections.



A Charm for the Shingles.

"This custom (charming for the shingles) was more prevalent in this parish than in any other in Montgomeryshire. A certain amount of penance was to be done by the sufferer, who was to go to the charmer in the morning fasting, and he was also to be fasting. The mode of cure was simple—the charmer breathed gently on the inflamed part, and then followed a series of little spittings upon and around it. A few visits to the charmer, or sometimes a single one, was sufficient to effect a cure.

"The power of charming for the ''Ryri' is now lost, or in any event has not been practised in this parish, for several years past. The possession of this remarkable healing power by the charmer was said to have been derived from the circumstance of either the charmer himself, or one of his ancestors within the ninth degree, having eaten of the flesh of the eagle, the virtue being, it was alleged, transmitted from the person who had so partaken to his descendants for nine generations. The tradition is that the disorder was introduced into the country by a malevolent eagle.

"Some charmers before the operation of spitting, muttered to themselves the following incantation:—

Yr Eryr Eryres Mi a'th ddanfonais Dros naw mor a thros naw mynydd, A thros naw erw o dir anghelfydd; Lle na chyfartho ci, ac na frefo fuwch, Ac na ddelo yr eryr byth yn uwch."

Male eagle, female eagle, I send you (by the operation of blowing, we presume) Over nine seas, and over nine mountains, And over nine acres of unprofitable land, Where no dog shall bark, and no cow shall low, And where no eagle shall higher rise."

The charmer spat first on the rash and rubbed it with his finger over the affected parts, and then breathed nine times on it.

Jane Davies, an aged woman, a native of Llanrhaiadr-yn-Mochnant, with whom I had many long conversations on several occasions, told the narrator that she had cut a cat's ear to get blood, wherewith to rub the patient's breast who was suffering from the shingles, to stop its progress, until the sufferer could be visited by the charmer, and she said that the cat's blood always stopped it spreading.

There were several charms for many of the ailments to which man is subject, which were thought to possess equal curative virtues.



Toothache charms.

By repeating the following doggerel lines the worst case of toothache could be cured—

Peter sat on a marble stone, Jesus came to him all alone. What's up, Peter? The toothache, my lord; Rise up Peter, and be cured of this pain, And all those who carry these few lines for my sake.

This charm appeared in the Wrexham Advertiser as one that was used in Coedpoeth and Bwlch Gwyn. But the words appear in "Y Gwyliedydd" for May, 1826, page 151. The Welsh heading to the charm informs us that it was obtained from an Irish priest in County Cork, Ireland. The words are:—

Fel yr oedd Pedr yn eistedd ar faen Mynor, Crist a ddaeth atto, ac efe yn unig. Pedr, beth a ddarfu i ti? Y Ddanodd, fy Arglwydd Dduw. Cyfod, Pedr, a rhydd fyddi; A bydd pob dyn a dynes iach oddiwrth y ddanodd Y rhai a gredant i'r geiriau hyn, Yr wyf fi yn gwneuthur yn enw Duw.

The first two lines of the English and Welsh are the same but the third and succeeding lines in Welsh are as follows:—

Peter, what is the matter? The toothache, my Lord God. Rise Peter, and thou shalt be cured; And every man and woman who believes these words Shall be cured of the toothache, Which I perform in the name of God.

Another version of this charm was given me by Mrs. Reynolds, Pembroke House, Oswestry—

As Jesus walked through the gates of Jerusalem, He saw Peter weeping. Jesus said unto him, why weepest thou? I have got the toothache. Jesus touched his tooth, And Jesus said, have faith and believe, Thy tooth shall ache no more. I return you humble and hearty thanks For the blessing which you have bestowed on me.

A young man told me that his brother once suffered greatly from toothache, and a woman gave him a charm like the above, written on paper. He rubbed the charm along the tooth, and he kept it in his pocket until it crumbled away, and as long as he preserved it he never was troubled with the toothache.



Rosemary Charm for Toothache.

"Llosg ei bren (Rhosmari) hyd oni bo yn lo du, ac yna dyro ef mewn cadach lliain cry, ac ira dy ddanedd ag ef; ac fo ladd y pryfed, ac a'u ceidw rhag pob clefyd."—Y Brython, p. 339.

"Burn a Rosemary bough until it becomes black, and then place it in a strong linen cloth, and anoint thy teeth with it, and it will kill the worm, and preserve thee from every kind of fever."

It was thought at one time that toothache was caused by a worm in the tooth, as intimated above.



Whooping Cough Charm.

Children suffering from whooping cough were taken to a seventh son, or lacking a seventh son of sons only, to a fifth son of sons only, who made a cake, and gave it to the sufferers to be eaten by them, and they would recover. The visit was to be thrice repeated. Bread and butter were sometimes substituted for the cake.

The writer has been told of instances of the success of this charm.

Another charm was—buy a penny roll, wrap it in calico, bury it in the garden, take it up next day. The sufferer from whooping-cough is then to eat the roll until it is consumed.



Charm for Fits.

A ring made out of the offertory money was a cure for fits. About the year 1882 the wife of a respectable farmer in the parish of Efenechtyd called at the rectory and asked the rector's wife if she would procure a shilling for her from the offering made at Holy Communion, out of which she was going to have a ring made to cure her fits. This coin was to be given unsolicited and received without thanks.

The Rev. J. D. Edwards, late vicar of Rhosymedre, informed the writer that his parishioners often obtained silver coins from the offertory for the purpose now named. So as to comply with the conditions, the sufferers went to Mrs. Edwards some time during the week before "Sacrament Sunday," and asked her to request Mr. Edwards to give him or her a shilling out of the offertory, and on the following Monday the afflicted person would be at the Vicarage, and the Vicar, having already been instructed by Mrs. Edwards, gave the shilling without uttering a word, and it was received in the same manner.

Another charm for fits was to procure a human being's skull, grind it into powder, and take it as medicine.



Charm for Cocks about to fight.

The charm consisted of a verse taken from the Bible, written on a slip of paper, wrapped round the bird's leg, as the steel spurs were being placed on him. The verse so employed was, Eph. vi., 16:—"Taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked."

William Jones, Pentre Llyffrith, Llanfyllin, was a celebrated cock charmer. There was also a well-known charmer who lived at Llandegla, Denbighshire, who refused a charm to a certain man. When asked why he had not complied with his request, he said—"He will not need charms for his birds, for he will be a dead man before the main comes off." This became true, for the man died, as foretold.



Charm for Asthma.

Place the Bible for three successive nights under the bolster of the sufferer, and it will cure him.



Charms for Warts.

1. Drop a pin into a holy well and your warts will disappear, but should anyone take the pin out of the well, the warts you have lost will grow on his fingers.

2. Rub the warts with the inside of a bean pod, and then throw the pod away.

3. Take wheat on the stalk, rub the warts with the wheat's beard or bristles at the end of the ear, take these to four crosses or roads that cross each other, bury the straw, and the warts will decay with the decay of the straw.

4. Rub the warts with elderberry leaves plucked by night, and then burn them, and the warts will disappear.

5. Rub the warts with a bit of flesh meat, wrap the flesh up in paper, throw it behind your back, and do not look behind you to see what becomes of it, and whoever picks it up gets your warts.

6. Take a snail and pierce it through with a thorn, and leave it to die on the bush; as it disappears so will your warts.



Charm for removing a Stye from the eye.

Take an ordinary knitting needle, and pass it back and fore over the stye, but without touching it, and at the same time counting its age, thus—One stye, two styes, three styes, up to nine, and then reversing the order, as nine styes, eight styes, down to one stye, and no stye. This counting was to be done in one breath. If the charmer drew his breath the charm was broken, but three attempts were allowed. The stye, it was alleged, would die from that hour, and disappear in twenty-four hours.



Charms for Quinsy.

Apply to the throat hair cut at midnight from the black shoulder stripe of the colt of an ass.



Charming the Wild Wart.

Take a branch of elder tree, strip off the bark, split off a piece, hold this skewer near the wart, and rub the wart three or nine times with the skewer, muttering the while an incantation of your own composing, then pierce the wart with a thorn. Bury the skewer transfixed with the thorn in a dunghill. The wart will rot away just as the buried things decay.



Charm for Rheumatism.

Carry a potato in your pocket, and when one is finished, supply its place with another.



Charm for removing the Ringworm.

1. Spit on the ground the first thing in the morning, mix the spittle with the mould, and then anoint the ringworm with this mixture.

2. Hold an axe over the fire until it perspires, and then anoint the ringworm with the sweat.



Cattle Charms.

Mr. Hamer in his "Parochial Account of Llanidloes" published in The Montgomeryshire Collections, vol x., p. 249, states that he has in his possession two charms that were actually used for the protection of live stock of two small farms. One of them opens thus:—

"In the name of the Father, and of the Son, and of the Holy Ghost. Amen . . . and in the name of Lord Jesus Christ my redeemer, that I will give relief to —- creatures his cows, and his calves, and his horses, and his sheep, and his pigs, and all creatures that alive be in his possession, from all witchcraft and from all other assaults of Satan. Amen."

Mr. Hamer further states that:—

"At the bottom of the sheet, on the left, is the magical word, Abracadabra, written in the usual triangular form; in the centre, a number of planetary symbols, and on the right, a circular figure filled in with lines and symbols, and beneath them the words, 'By Jah, Joh, Jab.' It was the custom to rub these charms over the cattle, etc. a number of times, while some incantation was being mumbled. The paper was then carefully folded up, and put in some safe place where the animals were housed, as a guard against future visitations."

In other cases the charm was worn by the cattle, as is shown by the following tale:—



Charm against Foot and Mouth Disease.

The cattle on a certain farm in Llansilin parish suffered from the above complaint, and old Mr. H—- consulted a conjuror, who gave him a written charm which he was directed to place on the horns of the cattle, and he was told this would act both as a preventive and a cure. This farmer's cattle might be seen with the bit of paper, thus procured, tied to their horns. My informant does not wish to be named, nor does she desire the farmer's name to be given, but she vouches for the accuracy of her information, and for my own use, she gave me all particulars respecting the above. This took place only a few years ago, when the Foot and Mouth Disease first visited Wales.

I obtained, through the kindness of the Rev. John Davies, vicar of Bryneglwys, the following charm procured from Mr. R. Jones, Tynywern, Bryneglwys, Denbighshire, who had it from his uncle, by whom it was used at one time.

Yn enw y Tad, a'r Mab, a'r Ysbryd.

Bod I grist Iesu y gysegredig a oddefe ar y groes, Pan godaist Sant Lasarys o'i fedd wedi farw, Pan faddeuaist Bechodau I fair fagdalen, a thrygra wrthyf fel bo gadwedig bob peth a henwyf fi ag a croeswyf fi + trwy nerth a rhinwedd dy eiriau Bendigedig di fy Arglwydd Iesu Crist. Amen. Iesu Crist ain harglwydd ni gwared ni rhag pop rhiwogaeth o Brofedigaeth ar yabrydol o uwch deiar nag o Is deiar, rhag y gythraelig o ddun nei ddynes a chalon ddrwg a reibia dda ei berchenog ei ddrwg rhinwedd ei ddrwg galon ysgymynedig a wahanwyd or ffydd gatholig + trwy nerth a rhinwedd dy eiriau Bendigedig di fy Arglwydd Iesu Crist. Amen. Iesu Crist ain harglwydd ni Gwared ni rhag y glwy ar bar, ar Llid, ar genfigain ar adwyth . . . ar Pleined Wibrenon ar gwenwyn deiarol, trwy nerth a rhinwedd dy eiriau Bedigedig di Fy Arglwydd Iesu Crist. Amen.

It was somewhat difficult to decipher the charms and four words towards the end are quite illegible, and consequently they are omitted. The following translation will show the nature of the charm:—

In the Name of the Father, the Son, and the Spirit.

May Christ Jesus the sanctified one, who suffered death on the cross, When thou didst raise Lazarus from his tomb after his death, When Thou forgavest sins to Mary Magdalen, have mercy on me, so that everything named by me and crossed by me + may be saved by the power and virtue of thy blessed words my Lord Jesus Christ. Amen. Jesus Christ our Lord save us from every kind of temptation whether spiritual above the earth or under the earth, from the devilish man or woman with evil heart who bewitcheth the goods of their owner; his evil virtue, his evil excommunicated heart cut off from the Catholic Faith + by the power and virtue of thy blessed words my Lord Jesus Christ. Amen. Jesus Christ our Lord save us from the disease and the affliction, and the wrath, and the envy, and the mischief, and the . . . and the planet of the sky and the earthly poison, by the power and virtue of Thy blessed words, my Lord Jesus Christ. Amen.

The mark + indicates that crosses were here made by the person who used the charm, and probably the words of the charm were audibly uttered.



Another Cattle Charm Spell.

Mr. Hughes, Plasnewydd, Llansilin, lost several head of cattle. He was told to bleed one of the herd, boil the blood, and take it to the cowhouse at midnight. He did so, and lost no more after applying this charm.



A Charm for Calves.

If calves were scoured over much, and in danger of dying, a hazel twig the length of the calf was twisted round the neck like a collar, and it was supposed to cure them.



A Charm for Stopping Bleeding.

Mrs. Reynolds, whom I have already mentioned in connection with a charm for toothache, gave me the following charm. It bears date April 5, 1842:—

Our Blessed Saviour Jesus Christ was born at Bethlehem, By the Virgin Mary, Baptized in the River Jordan, By St. John the Baptist. He commanded the water to stop, and it obeyed Him. And I desire in the name of Jesus Christ, That the blood of this vein (or veins) might stop, As the water did when Jesus Christ was baptized.

Amen.



Charm to make a Servant reliable.

"Y neb a fyno gael ei weinidog yn gywir, doded beth o'r lludw hwn yn nillad ei weinidog ac efe a fydd cywir tra parhao'r lludw."—Y Brython, vol. iii., p. 137.

Which is:—Whosoever wishes to make his servant faithful let him place the ashes (of a snake) in the clothes of his servant, and as long as they remain there he will be faithful.

There are many other wonderful things to be accomplished with the skin of an adder, or snake, besides the preceding. The following are recorded in Y Brython, vol. iii., p. 137.



Charms performed with Snake's Skin.

1. Burn the skin and preserve the ashes. A little salve made out of the ashes will heal a wound.

2. A little of the ashes placed between the shoulders will make a man invulnerable.

3. Whoso places a little of the ashes in the water with which he washes himself, should his enemies meet him, they will flee because of the beauty of his face.

4. Cast a little of the ashes into thy neighbour's house, and he will leave it.

5. Place the ashes under the sole of thy foot, and everybody will agree with thee.

6. Should a man wrestle, let him place some of the ashes under his tongue, and no one can conquer him.

7. Should a man wish to know what is about to occur to him, let him place a pinch of the ashes on his head, and then go to sleep, and his dreams will reveal the future.

8. Should a person wish to ascertain the mind of another, let him throw a little of the ashes on that person's clothes, and then let him ask what he likes, the answer will be true.

9. Has already been given above. (See page 272).

10. If a person is afraid of being poisoned in his food, let him place the ashes on the table with his food, and poison cannot stay there with the ashes.

11. If a person wishes to succeed in love, let him wash his hands and keep some of the ashes in them, and then everybody will love him.

12. The skin of the adder is a remedy against fevers.



The Charms performed with Rosemary.

Rosemary dried in the sun and made into powder, tied in a cloth around the right arm, will make the sick well.

The smoke of rosemary bark, sniffed, will, even if you are in gaol, release you.

The leaves made into salve, placed on a wound, where the flesh is dead, will cure the wound.

A spoon made out of its wood will make whatever you eat therewith nutritious.

Place it under the door post, and no snake nor adder can ever enter thy house.

The leaves placed in beer or wine will keep these liquids from becoming sour, and give them such a flavour that you will dispose of them quickly.

Place a branch of rosemary on the barrel, and it will keep thee from fever, even though thou drink of it for a whole day.

Such were some of the wonderful virtues of this plant, as given in the Brython, vol. iii., p. 339.



Charm for Clefyd y Galon, or Heart Disease.

The Rev. J. Felix, vicar of Cilcen, near Mold, when a young man lodged in Eglwysfach, near Glandovey. His landlady, noticing that he looked pale and thin, suggested that he was suffering from Clefyd y galon, which may be translated as above, or love sickness, a complaint common enough among young people, and she suggested that he should call in David Jenkins, a respectable farmer and a local preacher with the Wesleyans, to cure him. Jenkins came, and asked the supposed sufferer whether he believed in charms, and was answered in the negative. However, he proceeded with his patient as if he had answered in the affirmative. Mr Felix was told to take his coat off, he did so, and then he was bidden to tuck up his shirt above his elbow. Mr. Jenkins then took a yarn thread and placing one end on the elbow measured to the tip of Felix's middle finger, then he told his patient to take hold of the yarn at one end, the other end resting the while on the elbow, and he was to take fast hold of it, and stretch it. This he did, and the yarn lengthened, and this was a sign that he was actually sick of heart disease. Then the charmer tied this yarn around the patient's left arm above the elbow, and there it was left, and on the next visit measured again, and he was pronounced cured.

The above information I received from Mr. Felix, who is still alive and well.

There were various ways of proceeding in this charm. Yarn was always used and the measurement as above made, and sometimes the person was named and his age, and the Trinity was invoked, then the thread was put around the neck of the sick person, and left there for three nights, and afterwards buried in the name of the Trinity under ashes. If the thread shortened above the second joint of the middle finger there was little hope of recovery; should it lengthen that was a sign of recovery.



Clefyd yr Ede Wlan or Yarn Sickness.

About twenty years ago, when the writer was curate of Llanwnog, Montgomeryshire, a young Welsh married woman came to reside in the parish suffering from what appeared to be that fell disease, consumption. He visited her in her illness, and one day she appeared much elated as she had been told that she was improving in health. She told the narrator that she was suffering from Clwyf yr ede wlan or the woollen thread sickness, and she said that the yarn had lengthened, which was a sign that she was recovering. The charm was the same as that mentioned above, supplemented with a drink made of a quart of old beer, into which a piece of heated steel had been dipped, with an ounce of meadow saffron tied up in muslin soaked in it, taken in doses daily of a certain prescribed quantity, and the thread was measured daily, thrice I believe, to see if she was being cured or the reverse. Should the yarn shorten it was a sign of death, if it lengthened it indicated a recovery. However, although the yarn in this case lengthened, the young woman died. The charm failed.

Sufficient has been said about charms to show how prevalent faith in their efficiency was. Ailments of all descriptions had their accompanying antidotes; but it is singularly strange that people professing the Christian religion should cling so tenaciously to paganism and its forms, so that even in our own days, such absurdities as charms find a resting-place in the minds of our rustic population, and often, even the better-educated classes resort to charms for obtaining cures for themselves and their animals.

But from ancient times, omens, charms, and auguries have held considerable sway over the destinies of men. That charming book, Plutarch's Lives, abounds with instances of this kind. Indeed, an excellent collection of ancient Folk-lore could easily be compiled from extant classical authors. Most things die hard, and ideas that have once made a lodgment in the mind of man, particularly when they are connected in any way with his faith, die the very hardest of all. Thus it is that such beliefs as are treated of in this chapter still exist, and they have reached our days from distant periods, filtered somewhat in their transit, but still retaining their primitive qualities.

We have not as yet gathered together the fragments of the ancient religion of the Celts, and formed of them a consistent whole, but evidently we are to look for them in the sayings and doings of the people quite as much as in the writings of the ancients. If we could only ascertain what views were held respecting any particular matter in ancient times, we might undoubtedly find traces of them even in modern days. Let us take for instance only one subject, and see whether traces of it still exist. Caesar in his Commentaries states of the Druids that, "One of their principal maxims is that the soul never dies, but that after death it passes into the body of another being. This maxim they consider to be of the greatest utility to encourage virtue and to make them regardless of life."

Now, is there anything that can be associated with such teaching still to be found? The various tales previously given of hags turning themselves and others into various kinds of animals prove that people believed that such transitions were in life possible, and they had only to go a step further and apply the same faith to the soul, and we arrive at the transmigration of souls.

It is not my intention to make too much of the following tale, for it may be only a shred, but still as such it is worthy of record. A few years ago I was staying at the Rectory, Erbistock, near Ruabon, and the rector, the Rev. P. W. Sparling, in course of conversation, said that a parishioner, one Betsy Roberts, told him that she knew before anyone told her, that a certain person died at such and such a time. The rector asked her how she came to know of the death if no one had informed her, and if she had not been to the house to ascertain the fact. Her answer was, "I knew because I saw a hare come from towards his house and cross over the road before me." This was about all that the rector could elicit, but evidently the woman connected the appearance of the hare with the death of the man. The association of the live hare with the dead man was here a fact, and possibly in the birthplace of that woman such a connection of ideas was common. Furthermore, it has often been told me by people who have professed to have heard what they related, that being present in the death chamber of a friend they have heard a bird singing beautifully outside in the darkness, and that it stopped immediately on the death of their friend. Here again we have a strange connection between two forms of life, and can this be a lingering Druidic or other ancient faith?

In the Dictionary of the Welsh Language by the Rev. Canon Silvan Evans, part i., p. 8, under the word Abred, we have an exhaustive statement on the subject of transmigration, which I will take the liberty to transcribe, for it certainly throws light on the matter now treated of.

"Abred . . . 1. The state or condition through which, by a regular upward gradation, all animated beings pass from the lowest point of existence in which they originate, towards humanity and the highest state of happiness and perfection. All the states of animation below that of humanity are necessarily evil; in the state of humanity, good and evil are equally balanced; and in all the states above humanity, good preponderates and evil becomes impossible. If man, as a free agent, attaches himself to evil, he falls in death into such an animal state of existence as corresponds with the turpitude of his soul, which may be so great as to cast him down into the lowest point of existence, from which he shall again return through such a succession of animal existences as is most proper to divest him of his evil propensities. After traversing such a course, he will again rise to the probationary state of humanity, where according to contingencies he may rise or fall; yet, should he fall, he shall rise again, and should this happen for millions of ages, the path of happiness is still open to him, and will so remain to all eternity, for sooner or later he will infallibly arrive at his destined station or happiness, from which he can never fall. This doctrine of metamorphosis or evolution, attributed to the Druids and the Welsh bards, is succinctly but fully stated by its hierophant, Iolo Morganwg, in his 'Poems' (1794), ii., 195-256, and elucidated by documents which had not previously been made public, but of which none are of an early date."

Thus writes the Welsh lexicographer on this matter. The word abred is archaic, as is the idea for which it stands; but as already said, very little has been lost of ideas which were once the property of kindred races; so here we have no exception to the general rule, though the word abred and the theory it represented come down to modern times strengthless, resembling the lifeless mummy of an Egyptian king that once represented a living people and principle. Still, the word and the idea it stands for have descended, in form, to our days, and tell us something about the faith of our forefathers regarding the immortality of the soul.



RHAMANTA, OR OMEN SEEKING.

Rhamanta was a kind of divination that could be resorted to without the intervention of any outside party, by anyone wishful to ascertain the future with reference to herself or himself. It differed, therefore, from the preceding tales of conjurors or witches, insomuch that the services of neither of these parties were required by the anxious seekers of coming events. They could themselves uplift the veil, using, however, for this purpose certain means, which were credited with possessing the power of opening to their view events which were about to happen.

As there was something uncanny in this seeking for hidden information, young women generally in companies of three sought for the information their inquisitiveness required. This was usually done in the dead of night, and twelve o'clock was the hour when they resorted to their incantations. Some of the expedients adopted were harmless, though silly; others were cruel. To the effective carrying out of the matter it was generally necessary that at least one of the party should have slept within the year on an oat-straw bed, or a bed made of the leaves of mountain ash, mixed with the seeds of a spring fern, and a pillow of Maiden Hair.

The nights generally resorted to for the purpose mentioned above were All Hallow Eve, S. John's Eve, and Mayday Eve, but there were other times also when the lovesick could get a glimpse of their life partners.

I have said that some of the means employed were innocent and others cruel. Before proceeding I will record instances of both kinds. It was thought that if a young woman placed a snail under a basin on Nos Wyl Ifan, S. John's Eve, it would by its movements trace the name of her coming husband underneath, or at least his initials. One can very well imagine a young woman not over particular as to form, being able to decipher the snail's wanderings, and making them represent her lover's name. Should the snail have remained immovable during the night, this indicated her own or her lover's death; or at the least, no offer of marriage in the coming year.

It was usual for young women to hunt for Llysiau Ifan (S. John's Wort) on Nos Wyl Ifan, at midnight, and it was thought that the silvery light of a glow-worm would assist them in discovering the plant. The first thing, therefore, was to search for their living lanthorn. This found, they carried the glow-worm in the palm of the hand, and proceeding in their search they sought underneath or among the fern for St. John's Wort. When found, a bunch was carried away, and hung in the young woman's bedroom. If in the morning the leaves appeared fresh, it was a sign that she should be married within the year; if, however, the leaves were found hanging down or dead, this indicated her death, or that she was not to get a husband within that year. We can well understand that a sharp young person would resort to means to keep the plant alive, and thus avert what she most feared.

The following instance of Rhamanta I received from a young woman who witnessed the work done. She gave me the name of the party, but for special reasons I do not supply names.

A young woman was madly in love with a young man, and she gave the servant man a jug of beer for procuring a frog for her. This he did; and she took the poor creature to the garden, and thrust several pins into its back. The tortured creature writhed under the pain, but the cruel girl did not cease until the required number had been inserted. Then she placed the frog under a vessel to prevent its escape, and turning to my informant, she said, "There, he will now come to our house this evening." The man certainly came, and when he entered she smiled at my informant, and then both went together to the lacerated frog, and the pins were extracted one by one from its back, and the wounded animal was set at liberty. My informant said that the hard-hearted girl mumbled something both when inserting and extracting the pins.

It was believed that the spirit of a person could be invoked and that it would appear, after the performance of certain ceremonies, to the person who was engaged in the weird undertaking. Thus a young woman who had gone round the church seven times on All Hallow Eve came home to her mistress, who was in the secret that she was going to rhamanta, and said, "Why did you send master to frighten me?" But the master had not left the house. His wife perceived that it was the spirit of her husband that had appeared to the girl, and she requested the girl to be kind to her children, "for," said she, "you will soon be mistress here." In a short time afterwards the wife died, and the girl became her successor.

I obtained the preceding tale from the Rev. P. Edwards, son of the Rector of Llanwyddelan, Montgomeryshire, and the lady who related the tale of herself to Mr. Edwards said the occurrence took place when she was servant girl.

There are several versions of the above tale to be met with in many places in Wales.

I will give one, omitting names, from my work on "Old Stone Crosses," p. 203:—"An aged woman in Gyffylliog parish, who is still alive (1886), saw her husband by rhamanta; and so did her fellow-servant. I am indebted to Mr. Jones, Woodland Farm, to whom the woman related it, for the story I am about to give. When young women, she and her fellow-servant, in accordance with the practice of the country, determined to obtain a sight of the men whom they were to marry. The mistress was let into the secret that that night one of the two was going to raise the veil of the future, and the other the following night. As the clock began striking twelve the fellow-servant began striking the floor with a strap, repeating the doggerel lines

"Am gyd-fydio i gyd-ffatio,"

and almost immediately she saw her master come down stairs. The girl innocently the next day asked her mistress why she had sent her master down stairs to frighten her. The answer of her mistress was, 'Take care of my children.' This girl ultimately married her master. The next night it was the other girl's turn, and she saw a dark man, whom she had never seen before; but in the course of a week or so, a stranger came into the farmyard, and she at once perceived that it was the person whom she had seen when divining. Upon inquiry, she ascertained that he was a married man, but in time his wife died, and the girl became his wife."

There were several ways of proceeding by young girls who were anxious to ascertain whom they were to marry. One of these was by means of yarn. This divination was usually performed by two young girls after the family had retired for the night. It has been called Coel ede wlan, or the yarn test, and under this name I will describe the process.



Coel Ede Wlan, or the Yarn Test.

Two young women took a ball of yarn and doubled the threads, and then tied tiny pieces of wood along these threads so as to form a miniature ladder. Then they went upstairs together, and opening the window threw this artificial ladder to the ground, and then the one who was performing the incantation commenced winding the yarn back, saying the while:—

"Y fi sy'n dirwyn Pwy sy'n dal?"

I am winding, Who is holding?

This was done three times, and if no lover made his appearance, then for that year her chances of marriage were gone. The next evening the other girl in the same manner tried her fortune, and possibly better luck would attend her trial. It was believed that the spirit of the coming husband would mount this ladder and present himself to his future wife.

The Rev. R. Jones, rector of Llanycil, told me the following tale. Two young men from Festiniog went to court two young girls in the parish of Maentwrog, servants at a farm called Gellidywyll. As they were going towards the farm one of them said, "Let me rest awhile." He at once seated himself on the ground, and apparently he fell asleep immediately. This surprised his friend, but he was thoroughly frightened when he saw a blue light emanate from his mouth, and he attempted to awaken the man, but he failed to arouse him, he seemed as if dead. However, after awhile, the blue light was seen returning, and it entered the mouth of the sleeper, and he instantly awoke, and they proceeded together towards Gellidywyll. At the very time that the man felt an irresistible inclination to sleep, his love had used the yarn incantation, and the unconscious man during his short sleep dreamt that he had seen his sweetheart in the window, and the girl said that he had appeared to her at the window. In a few months after this proof of true love they were married.

Another form of incantation was to walk around the church seven or nine times on certain nights. This I will call the Twca Test or Knife Test. This was a very common form of incantation.



Divination with the Twca or Knife.

The proceeding was as follows:—The party who wished to know whom he, or she, was to marry, went to the church secretly and walked around it seven times, repeating the while these words:—

"Dyma'r Twca, Lle mae'r wain?"

Here's the knife, Where's the sheath?

And it was thought that the spirit of his or her life partner would appear to the person who held the knife, with the sheath in his or her hand, and that it would be found that the one fitted the other exactly. I have been told by a person who resorted to this test that if the person was to become a wife, her lover would certainly appear to her; if she was to die an old maid then a coffin would meet her. The superstition is mentioned in Bardd Cwsg—

"Fe glywai rai yn son am fyned i droi o gwmpas yr Eglwys i weled eu cariadau, a pheth a wnaeth y catffwl ond ymddangos i'r ynfydion yn ei lun ei hun." That is in English:—

"He heard some persons talking of going round the church to see their sweethearts, but what did the stupid one (the devil) do, but appear to the foolish things in his own person."



The Washing Test.

Another well-known and often practised form of divination was for a young woman to take an article to wash, such as a stocking, to the water-spout or pistyll, and with her she carried two pieces of wood wherewith to strike the article which was being washed. She went on her knees and commenced striking the stocking, saying the while:—

"Am gyd-fydio i gyd-ffatio."

We'll live together to strike together.

It was thought that her future husband would then appear, take hold of the other piece of wood, and join her in her work; should the wraith appear, a marriage within six months followed.



Troi Crysau or Clothes Drying Test.

Young maidens washed linen after the household had retired, and placed the articles by the fire to dry, and then watched to see who should come at midnight to turn the clothes. In this case, again, the evil one is said to have entered the kitchen to perform this work for the young woman, and also it is affirmed that a coffin has, ere this, moved along through the room, a sure prognostication that she was doomed to die single. Bardd Cwsg mentions this practice.

He writes in the third part of his book, where a devil is accused in the Parliament of Hell, thus:—"Aeth nos Ystwyll ddiweddaf i ymweled a dwy ferch ieuanc yng Nghymru oedd yn troi crysau, ac yn lle denu'r genethod i faswedd, yn rhith llanc glandeg, myned ag elor i sobreiddio un; a myned a thrwst rhyfel at y llall mewn corwynt uffernol."

"He went on the night of Epiphany to visit two young girls in Wales, who were turning shirts, and, instead of enticing them to folly, in the form of a handsome young man, he took to the one a coffin to sober her, and to the other he appeared in a hellish whirlwind, with a horrible noise."

Happy, however, is the young woman should the man she loves appear, for he is to be her husband.



Hemp Seed Sowing.

A young married woman, a native of Denbighshire, told me that if a young woman sowed hemp seed, the figure of her lover would appear and follow her. This was to be done by night on Hallow Eve. I find from English Folk-Lore, p. 15, that this divination is practised in Devonshire on St. Valentine's Eve, and that the young woman runs round the church repeating, without stopping, the following lines:—

"I sow hempseed, hempseed I sow, He that loves me best Come, and after me now."

Sage Gathering.

A young person who went of a night to the garden, and stripped the leaves of the sage tree, would, as the clock struck twelve, be joined by her lover. This was to be done on All Hallow Eve.



Pullet's Egg Divination.

Mr. J. Roberts, Plas Einion, Llanfair Dyffryn Clwyd, told me the following:—When he was a young man, he, his sister, and the servant man, formed a company to find out by divination their future life partners. They procured a pullet's egg, it was emptied into a cup, to this was added flour and salt, in equal proportions, these ingredients were mixed together, made into three small cakes, and baked. They all ate one half of their cake, and the other half was placed in their respective stockings, to be placed under their bolsters. They went upstairs backward, and thus to bed, preserving the while, absolute silence. It was believed, he said, that they should that night, in their dreams, if everything were carried out properly, see their partners, who would come to their bedsides to offer them a drink of water.



The Candle and Pin Divination.

The process is as follows:—A couple of young women meet, and stick pins in a candle, and if the divination acts properly the last pin drops out of the candle at 12 o'clock at night, and then the future husband of the girl to whom that pin belongs appears.

I must not name the lady whom I am indebted to for the following information, but she told me that when she was a young woman, she, and her friend, took part in this prying into the future, and exactly at 12 o'clock her companion's pin fell out of the candle, and at that very instant there was a knocking at the door, and in great fright both ran upstairs, but the knocking continued, and her friend put her head out of the window to enquire who was there, and my informant told me that the man at the door became her friend's husband, though at the time they were consulting the future she was desperately in love with another man.

There were other ways in which people could Rhamant. Enough has been said on this subject, but there are other practices resorted to, having much the same object in view, which I will now relate.



To ascertain the condition of the Person whom you are to Marry.

Water in Basin Divination.

Should young persons wish to know whether their husbands were to be bachelors, or their wives spinsters, the following test was to be resorted to:—

Three persons were necessary to carry out the test. These three young ladies were to join in the undertaking and they were to proceed as follows:—On Nos Calan Gauaf, All Hallow Eve, at night, three basins were to be placed on a table, one filled with clear spring water, one with muddy water, and the other empty. The young ladies in turn were led blindfolded into the room, and to the table, and they were told to place their hands on the basins. She who placed her hand on the clear spring water was to marry a bachelor, whilst the one who touched the basin with muddy water was to wed a widower, and should the empty basin be touched it foretold that for that person a life of single blessedness was in store.

Hairs of a Lover found under a Holly Tree.

This test is to be carried out on All Hallow Eve. The young person walks backwards to a holly tree, takes a handful of grass from underneath it, and then carries the leaves to the light, and she then sees among the grass several hairs of her true lover.

The Bible and Key Divination.

A key is taken, and placed on the 16th verse of the 1st chapter of Ruth:—"And Ruth said, intreat me not to leave thee, or to return from following after thee; for whither thou goest, I will go; and where thou lodgest I will lodge; thy people shall be my people, and thy God my God."

The Bible is then closed with that part of the key that enters the lock on this verse. The person who wishes to look into the future takes the garter off his left leg, and then ties the Bible round with his garter, which also passes through the loop of the key. He has with him a friend who joins in carrying out the test. Both men place one of their big or central fingers on the key underneath the loop, and press the key, so as to keep the Bible steady and the key from falling. Then the man, who does not consult the future, reads the verse above written, and should the Bible turn towards the other man, it is an affirmative answer that the young lady he loves will accept him.