Thomas Crofton Croker was an Irish antiquarian and an early collator of British folklore. His first volume on fairies, Fairy Legends and Traditions of the South of Ireland, was published in 1825 and resulted in a German translation by the Brothers Grimm. Its success lead to a further two volumes, with the third being largely devoted to stories from Wales.

These Welsh tales consisted of selections from William Owen Pughe's translation of the Mabinogion - e.g. Pwyll Pendefig Dyfed and Bendigeidfran - and oral tradition collected by "a lady (whose name he [i.e. Croker] would feel proud in being allowed to mention)."

This lady was Maria Jane Williams, the second daughter of Rees Williams of Aberpergwm House. As her Wikipedia entry states, she "was well educated, a supporter of the Welsh language and traditions and had an extensive knowledge of music. She was especially acclaimed for her singing and was an accomplished player of the guitar, and the harp, having been taught by the famous harpist Parish-Alvars. Henry Fothergill Chorley said that she was "the most exquisite amateur singer he had ever heard." She acquired the name ‘Llinos’ (the Welsh word for linnet), and was associated with the Welsh cultural society known as Cymreigyddion y Fenni and made her home a focus for ‘Celtic Renaissance’ enthusiasts."

Williams prefaced her communications, according to Croker, with:

"The subject of Welsh fairies is one which interests me much; but the opportunities of conversing with story-tellers are few, the race being now almost extinct in Wales. The increase of wealth, the intercourse with enlightened Saxons, the improvement of roads, and the progress of education, have nearly banished 'the fair family'. However, I have the good fortune to inhabit a romantic valley in Glamorganshire, and am acquainted with some old secluded mountaineers who speak no language but their own, and who inherit the superstition of their ancestors.

They see the fairies — they hear their enchanting music, and sometimes join in their merry dances. They are also familiar with ghosts and strange noises, behold supernatural lights, and always foretell death by certain signs. I am sorry to add, too, that my country folk have frequent communications with 'the old gentleman,' who visits them in all possible shapes and places. A favourite spot is near a Roman road on one of the hills behind this house, where it is supposed treasure is hidden*.

(*In a subsequent letter the fair writer says : — "Mama remembers a meeting of twenty preachers assembled on a hill not far from this, to combat the wicked spirit who had enticed so many to sinful practices, by tempting them with bars of gold, which were dug up near a Roman causeway called Sam Helen. A farmer, a tenant of ours, who became suddenly rich, was commonly supposed to have sold himself to the evil one.")

The stories which I send are deficient in the charm of national idiom, as they are translations from the Welsh; but I have endeavoured to imitate as closely as possible any peculiarities of phraseology, and in some instances have preserved the expressions in the original."



From page 201, in his introduction to the Fairy Legends of Wales, Croker explains:

The Fairies were the Dynion Mwyn*, or kind people of the Mabinogion. They were also called Y tylwyt teg, the fair family, and in some parts of Wales, Y Teulu, the family, also Bendith eu Mamau, the blessings of their mothers; and Gwreigedth Anwyl, or dear wives.

The idea of the Fairies being diminutive is only current in Pembrokeshire and the adjoining districts, where they are called Y dynon bag teg, the small fair people. In the poems of the bards, and in the traditionary tales of the country, they had other names, such as Elod, intelligences; and Eltyllon, goblins, or wandering spirits. The term ellyll*, with its plural ellyllon, corresponds with the Hebrew elil and elilim. Bwyd Ellyllon, Elves' food, is the poisonous mushroom; menyg dlyllon, are the flowers of the foxglove. (Llys Mawr, great herb), and Ceubren yr Ellyll, the Elves' hollow tree.

The popular stories of their friendly, and at the same time mischievous, intercourse with the inhabitants of Wales are endless. They are supposed to be the manes of the ancient Druids, suffered to remain in a middle state; not worthy of the felicity of heaven, but too good to associate with evil spirits, and therefore permitted to wander among men until the day of doom, when they are to be elevated to a higher state of being; hence the adage, "Byw dr Air y tylwyth teg" to live in the land of the fair family; that is, to subsist by unknown means.

Though the fairies are generally represented as inoffensive, yet they sometimes discover a mischievous propensity in seizing an unwary traveller on the mountains, and giving him a trip through the region of air. The fairies are believed to comb the beards of the goats on Friday night, which is said to be the reason for the shining and silky appearance of the beard on Saturday, "made decent for Sunday." When a person happens to find a piece of money, he will always find another in the same place so long as he keeps it a secret.

In Wales, as in other pastoral districts," says a note on Mr. Llwyd's Can y tylwyth teg, "the Fairy Tales are not erased from the traditional tablet; and age seldom neglects to inform youth, that if, on retiring to rest, the hearth is made clean, the floor swept, and the pails left full of water, the fairies will come at midnight, continue their revels till day-break, sing the well-known strain of Torriad y Dydd, leave a piece of money upon the hob, and disappear.

The suggestions of intellect and the precautions of prudence are easily discernible under this fiction: a safety from fire in the neatness of the hearth; a provision for its extinction in replenished pails, and a motive to perseverance in the promised boon."

The fairies have concerts of delicious music upon calm summer nights, which mortals are often permitted to hear. They are also extremely fond of dancing in circles by the light of the moon, and are much addicted to the stealing of children, sometimes even enticing grown-up people away.

"In submitting stories illustrative of Welsh superstition," writes the lady who has collected them, I cannot help expressing my surprise at finding so many labouring under delusions which seem inexplicable. Many of my old friends are highly respectable in their line of life, farmers and farmers' wives, of strict veracity on all other topics save supernatural agencies; and they relate these stories with an earnestness and an air of truth that is perfectly confounding. Some have actually seen the fairies, and among this number is old Shane of Blaenllanby, in the vale of Neath.

She says, "that several years ago she saw the fairies to the amount of several hundreds. It was almost dusk, and they were not a quarter of a mile from her. They were very diminutive persons, riding four a-breast, and mounted upon small white horses, not bigger than dogs. They formed a long cavalcade, and passing on towards the mountain, at a place called Clwydau'r Banwen, they disappeared behind the high ground, and seemed to be traversing the Sarn, or ancient Roman road, which crosses that mountain. Many old people have told me," continues the fair writer, "that when they were young, and had occasion to go to the mountains to look after sheep, or to fetch the cows, their parents always cautioned them to avoid treading near the fairies' ring, or they would be lost."

Click the links to go to dedicated posts for the tales:

★ The Story of Gitto Bach via Tomos Shone Rhytherch.

★ Legend of Llyn Cwm Llwch via Tomos Shone Rhytherch.

★ Llewllyn's Dance via Davidd Shone.

★ The Egg-Shell Dinner via Davidd Tomos Bowen.

★ Yanto's Chase.

★ Fairy Encounters via Morgan Rhys Harris.

★ The Headless Lady of Rhyd y Rhesg.

★ Owen Lawgoch's Castle via Thomas ap Rhys.

★ Island of the Fair Folk via Edward Davies.

★ The Pwcca.

Also included were various tales lifted from the Rev. Edmund Jones' A Relation of Apparitions of Spirits in the County of Monmouth, and the Principality of Wales. I'll be writing a dedicated blog post on Jones in the near future.

Peter Roberts (1760 - 1819) was born in Denbighshire, raised in Wrexham, then studied at the University of Dublin. Roberts later became a private tutor and a prolific writer on antiquarian subjects. His 1815 work, Cambrian Popular Antiquities, alongside thoughts on Druids, Holy wells and King Arthur, included sections on various superstitions and folkloric beliefs, along with the inevitable translations of Gerald of Wales.

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CANWYLL Y CORPH; OR CORPSE-CANDLE

In many parts of Wales it is frequently asserted, that either previous to, or nearly at, the time of the decease of some persons, a light somewhat like that of a candle, is seen in or near the house, and that it sometimes is observed to go from thence to the churchyard. As this appearance is supposed to be supernatural; it is to some too much* an object of terror, and to others too much that of ridicule, to suffer them to pay any particular attention to the cause; which, in all probability, might, however, be discovered to be simple and natural, and of the same kind with that of the Jack-a-lantern, or Will-o'-the-wisp.

The latter is known to arise from a peculiar gas, or mixture of gasses which proceed from the earth, mostly where coal abounds, and are phosphoretic, and kindled by the atmospheric air or the breath. In the latter case, the Will-o'-the-wisp appears to go on before the person, being sustained by the breath. The corpse-candle appears to be precisely in the same way kindled and directed in its course, and probably arises from the effluvia of a body already in an incipient state of putrescence. It would, therefore, be worthy of philosophic observation, whether it is not always, when it does appear, to be traced to a body in such a state.

In cases of cancer, a halo has, in more than one instance, been seen around the head of the patient when at the point of death, which is justly to be attributed to such a cause; and, in like manner, other phenomena peculiar to such a time, may be rationally accounted for; such as the birds of prey flapping their wings against the windows, they being attracted by the effluvia; and the ringing of bells in the house, probably occasioned by the extrication of some electric principle after death, when putrescence commences.

In South Wales another appearance is generally affirmed to take place before the death of some noted person, viz., a coffin and burial train are seen to go from the neighbourhood of the house, in the dead of night, towards the churchyard. Sometimes a hearse and mourning-coaches form the cavalcade, and move in gloomy silence in such a direction; not a footstep is heard, as they proceed along the public roads, and even through the towns, and the terrors of the few who happen to see them are spread over the whole neighbourhood.

Of these appearances, the causes are, probably, artificial; and Lear's idea, of shoeing a troop of horse with felt, may be, in these instances, more than imaginary. They seem to be a remainder of those means by which the persecuted Druids performed their rites, transacted business, and eluded observation, under covert of superstitious fears excited in all around them. The investigation of the causes do not, therefore, come within the inquiries of the philosopher; they may, probably, with propriety, be referred to those of the revenue officers, as best able to give a satisfactory explanation and dispel all the apprehensions concerning them.

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POPULAR TRADITIONS

Not far from Dolgellau upon the road to Machynlleth are three large stones called the three pebbles. The tradition concerning these is, that the giant Idris, whose residence was on Cadair Idris, finding them troublesome in his shoe as he was walking, threw them down there. In Mr. Theophilus Jones's entertaining and useful History of Brecknockshire, there is this account of a similar circumstance,

"Under the corrupted name of Moll Walbee, we have her castles on every eminence, and her feats are traditionally narrated in every parish. She built, (say the gossips) the castle of Hay in one night; the stones for which she carried in her apron. While she was thus employed, a small pebble, of about nine feet long, and one thick, dropped into her shoe: this she did not at first regard; but, in a short time, finding it troublesome, threw it over the Wye into Llowes churchyard, in Radnoreshire (about three miles off), where it remains to this day, precisely in the position it fell; a stubborn memorial of the historical fact, to the utter confusion of all sceptics and unbelievers."

This Moll Walbee is, by the gossips of Brecknockshire, supposed to have been the same as Maud of St. Waverley, or Maud de Haia, who built Hay-castle, and, as Maud was detested by the Welsh, they may have given her the title of a fury; but the part of the tradition relative to the pebble, and building castles, must be of much higher antiquity, as in many places of North Wales, where there are heaps of rude stones, a witch is said to have carried them thither in her apron; and, as these stones generally have formed parts af enclosures, the original name was, perhaps, Mulaen y Walfa, or The Fury of the Enclosure, as the ignorant frequently attribute structures, which have any thing formidable and astonishing in their appearance, to the work of evil spirits.

ROLLDRITCH. The popular traditions as to monuments of very remote antiquity, are frequently amusing, and even the apparent absurdity becomes occasionally a key to the truth. As in the preceding instance, a fury, or witch, had the credit of displaying her wonderful powers, so also, at Rolldritch, upon inquiry, I found the popular tradition to be, that a witch, in revenge for some offence, had turned the offenders into the stones which form the circle there. Rhiwyldrech would signify, the Circle of Superiority, or Victory, and hence, if captives were sacrificed to Malaen, when they were brought into the circle, the stones might be considered as forming the fatal circle of her power; and as they were the monuments of destruction, the idea of the transformation of the captives might arise from some ambiguous expression.

Another tradition relative to the circle at Rolldritch is, that the number of stones in the circle cannot be reckoned truly, for that in reckoning them a second time, the number will be found different from that of the first; a tradition which intimates; that the place was once used for rites of an awful superstition wich confounded the senses.

CADAIR IDRIS. Idris, or Edris, is recorded in the Triads, as one of the three great astronomers of antiquity, and, as of remote times, and conspicuous celebrity, is dignified by the name of Cawr, that is, the Hero, or, as applied to him, more properly the Re- nowned. Whether it were, that elevated mountains, as affording an extensive horizon, and a station of apparent proximity to the heavens, induced the multitude to imagine they must be the best adapted to astronomical pursuits to transfer the names of celebrated astronomers to the mountains may be questionable.

A more probable reason is, that, as in order to discover the first appearance of the new moon, which was a point of great importance to the due celebration of festivals as well as to the formation of a calendar, that appearance was looked for from the highest elevations, such were on these occasions resorted to by the astronomers. And, for this purpose, Cadair Idris is most admirably appropriate. The commanding view, and magnificent extent of horizon, which the summit, easily attainable, affords, would be equally advantageous and interesting. On this summit a roadish enclosure of stone walling marks what is called, the Cadair, or Chair, to which tradition assigns a power of affecting the imagination at night, far beyond what all the romantic and sublime scenery which the day illumines, can aspire to.

He who sleeps upon this summit for one might, will, it is said, be endowed with a poetic genius; and the late Rev. Evan Evans, author of the Dissertatio de Bardis, did, as I have been assured by one who was well acquainted with him, once try the experiment. But poor Evans did not want genius. Could he have been endowed with a more patient sufferance and a calmer mind, the gift would have been a blessing. The experiment itself was one of those symptomatic whims, which like the flickering of an expiring fame, mark the morbid state, and sometimes presage the total loss of the powers of the understanding. The latter he happily escaped, but to the former, I believe, he was, in no small degree subject, for many of the last years of his life. His genius soon gave him reputation, and, as it is but too common, his hopes were at first two much raised, and, not being aware, perhaps, that estimation, and the encouragement he looked to are seldom closely allied, though the latter may follow in time; his disappointment, which should have urged him to prudent industry, preyed upon his mind till he fell into negligence of himself; though his favourite pursuits of poetry and Welsh researches were continued till he died with an ardour deserving of a better fate.

When the astronomer Idris was celebrated as an ancient cawr, the term in its popular signification being a giant, the tales of the neighbourhood did not fail to amplify his size to the proper imaginary dimensions, or to give an idea of it, not, indeed, as the Greeks, by an ex pede Herculem, but by the three pebbles, which, being rather troublesome in his shoe as he was walking, he threw out of it nearly to the place where they now lie, on the road to Machynlleth. Very troublesome they are not to be supposed to have been to the giant, as they would only weigh a few tons. They are, however, large enough for a nursery computation of the giant's stature.

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OMENS AND PREDICTIONS

In common with every other nation, a regard for omens and predictions, has been very prevalent amongst the Welsh; but that for omens is now almost forgotten, except in a few retired situations; and the omens themselves, when attended to, differed little from those of their neighbours, and, therefore, need no particular description. With respect to predictions, it is far otherwise; as it might be expected in a nation which, for so many years, was encouraged to maintain the contest for its rights, by the predictions handed down from age to age, as those of infallible prophets, some of whom, probably, were Druids.

After the happy termination of that contest, the attention to the ancient prophecies, no longer of importance than as subjects of curiosity, has been suspended; or rather diverted to other predictions which have nothing but the confidence of imposture to recommend them. A fortune-teller, or astrologer, is resorted to by the ignorant; when anxiety as to the future, is excited whether by hopes or fears, to learn what may be gained, or to recover what has been lost; and the power the impostors have over some minds, is sometimes prodigious.

It cannot, however, be thought very strange, that they should find such credit in Wales, when, even in the metropolis of the kingdom, pretences of a similar kind, have not long ago drawn crowds of visitors, solicitous as to their destiny. Whatever may be the degree of information attributed to the age, this is no favourable symptom as to its religious state, for a belief in fatalism is too frequently the consequence of a dereliction of the hope and dependence which religion inspires.