I.

I.I find it best to begin by reproducing a story which has already been placed on record: this appears desirable on account of its being the most complete of its kind, and the one with which shorter ones can most readily be compared. I allude to the legend of the Lady of Ỻyn y Fan Fach in Carmarthenshire, which I take the liberty of copying from Mr. Rees of Tonn’s version in the introduction toThe Physicians of Myđvai1, published by the Welsh Manuscript Society, at Ỻandovery, in 1861. There he says that he wrote it down from the oral recitations, which I suppose were in Welsh, of John Evans, tiler, of Myđfai, David Williams, Morfa, near Myđfai, who was about ninety years old at the time, and Elizabeth Morgan, of Henỻys Lodge, near Ỻandovery, who was a native of the same village of Myđfai; to this it may be added that he acknowledges obligations also to Joseph Joseph, Esq., F.S.A., Brecon, for collecting particulars from the old inhabitants of the parish of Ỻanđeusant. The legend, as given by Mr. Rees in English, runs as follows, and strongly reminds one in certain parts of the Story of Undine as given in the German of De la Motte Fouqué, with which it should be compared:—‘When the eventful struggle made by the Princes of South Wales to preserve the independence of their country was drawing to its close in the twelfth century,there lived at Blaensawđe2near Ỻanđeusant, Carmarthenshire, a widowed woman, the relict of a farmer who had fallen in those disastrous troubles.‘The widow had an only son to bring up, but Providence smiled upon her, and despite her forlorn condition, her live stock had so increased in course of time, that she could not well depasture them upon her farm, so she sent a portion of her cattle to graze on the adjoining Black Mountain, and their most favourite place was near the small lake called Ỻyn y Fan Fach, on the north-western side of the Carmarthenshire Fans.‘The son grew up to manhood, and was generally sent by his mother to look after the cattle on the mountain. One day, in his peregrinations along the margin of the lake, to his great astonishment, he beheld, sitting on the unruffled surface of the water, a lady; one of the most beautiful creatures that mortal eyes ever beheld, her hair flowed gracefully in ringlets over her shoulders, the tresses of which she arranged with a comb, whilst the glassy surface of her watery couch served for the purpose of a mirror, reflecting back her own image. Suddenly she beheld the young man standing on the brink of the lake, with his eyes riveted on her, and unconsciously offering to herself the provision of barley bread and cheese with which he had been provided when he left his home.‘Bewildered by a feeling of love and admiration for the object before him, he continued to hold out his hand towards the lady, who imperceptibly glided near to him, but gently refused the offer of his provisions.He attempted to touch her, but she eluded his grasp, saying—Cras dy fara;Nid hawđ fy nala.Hard baked is thy bread!’Tis not easy to catch me3;and immediately dived under the water and disappeared, leaving the love-stricken youth to return home, a prey to disappointment and regret that he had been unable to make further acquaintance with one, in comparison with whom the whole of the fair maidens of Ỻanđeusant and Myđfai4whom he had ever seen were as nothing.On his return home the young man communicated to his mother the extraordinary vision he had beheld. She advised him to take some unbaked dough or “toes” the next time in his pocket, as there must have been some spell connected with the hard-baked bread, or “Bara cras,” which prevented his catching the lady.‘Next morning, before the sun had gilded with its rays the peaks of the Fans, the young man was at the lake, not for the purpose of looking after his mother’s cattle, but seeking for the same enchanting vision hehad witnessed the day before; but all in vain did he anxiously strain his eyeballs and glance over the surface of the lake, as only the ripples occasioned by a stiff breeze met his view, and a cloud hung heavily on the summit of the Fan, which imparted an additional gloom to his already distracted mind.‘Hours passed on, the wind was hushed, and the clouds which had enveloped the mountain had vanished into thin air before the powerful beams of the sun, when the youth was startled by seeing some of his mother’s cattle on the precipitous side of the acclivity, nearly on the opposite side of the lake. His duty impelled him to attempt to rescue them from their perilous position, for which purpose he was hastening away, when, to his inexpressible delight, the object of his search again appeared to him as before, and seemed much more beautiful than when he first beheld her. His hand was again held out to her, full of unbaked bread, which he offered with an urgent proffer of his heart also, and vows of eternal attachment. All of which were refused by her, saying—Ỻaith dy fara!Ti ni fynna’.Unbaked is thy bread!I will not have thee5.But the smiles that played upon her features as the lady vanished beneath the waters raised within the young man a hope that forbade him to despair by her refusal of him, and the recollection of which cheered him on his way home. His aged parent was made acquainted with his ill-success, and she suggested that his bread should next time be but slightly baked, as most likely to please the mysterious being of whom he had become enamoured.‘Impelled by an irresistible feeling, the youth lefthis mother’s house early next morning, and with rapid steps he passed over the mountain. He was soon near the margin of the lake, and with all the impatience of an ardent lover did he wait with a feverish anxiety for the reappearance of the mysterious lady.‘The sheep and goats browsed on the precipitous sides of the Fan; the cattle strayed amongst the rocks and large stones, some of which were occasionally loosened from their beds and suddenly rolled down into the lake; rain and sunshine alike came and passed away; but all were unheeded by the youth, so wrapped up was he in looking for the appearance of the lady.‘The freshness of the early morning had disappeared before the sultry rays of the noon-day sun, which in its turn was fast verging towards the west as the evening was dying away and making room for the shades of night, and hope had wellnigh abated of beholding once more the Lady of the Lake. The young man cast a sad and last farewell look over the waters, and, to his astonishment, beheld several cows walking along its surface. The sight of these animals caused hope to revive that they would be followed by another object far more pleasing; nor was he disappointed, for the maiden reappeared, and to his enraptured sight, even lovelier than ever. She approached the land, and he rushed to meet her in the water. A smile encouraged him to seize her hand; neither did she refuse the moderately baked bread he offered her; and after some persuasion she consented to become his bride, on condition that they should only live together until she received from him three blows without a cause,Tri ergyd diachos.Three causeless blows.And if he ever should happen to strike her three suchblows she would leave him for ever. To such conditions he readily consented, and would have consented to any other stipulation, had it been proposed, as he was only intent on then securing such a lovely creature for his wife.‘Thus the Lady of the Lake engaged to become the young man’s wife, and having loosed her hand for a moment she darted away and dived into the lake. His chagrin and grief were such that he determined to cast himself headlong into the deepest water, so as to end his life in the element that had contained in its unfathomed depths the only one for whom he cared to live on earth. As he was on the point of committing this rash act, there emerged out of the laketwomost beautiful ladies, accompanied by a hoary-headed man of noble mien and extraordinary stature, but having otherwise all the force and strength of youth. This man addressed the almost bewildered youth in accents calculated to soothe his troubled mind, saying that as he proposed to marry one of his daughters, he consented to the union, provided the young man could distinguish which of the two ladies before him was the object of his affections. This was no easy task, as the maidens were such perfect counterparts of each other that it seemed quite impossible for him to choose his bride, and if perchance he fixed upon the wrong one all would be for ever lost.‘Whilst the young man narrowly scanned the two ladies, he could not perceive the least difference betwixt the two, and was almost giving up the task in despair, when one of them thrust her foot a slight degree forward. The motion, simple as it was, did not escape the observation of the youth, and he discovered a trifling variation in the mode with which their sandals were tied. This at once put an end to the dilemma, for he,who had on previous occasions been so taken up with the general appearance of the Lady of the Lake, had also noticed the beauty of her feet and ankles, and on now recognizing the peculiarity of her shoe-tie he boldly took hold of her hand.‘ “Thou hast chosen rightly,” said her father; “be to her a kind and faithful husband, and I will give her, as a dowry, as many sheep, cattle, goats, and horses as she can count of each without heaving or drawing in her breath. But remember, that if you prove unkind to her at any time, and strike her three times without a cause, she shall return to me, and shall bring all her stock back with her.”‘Such was the verbal marriage settlement, to which the young man gladly assented, and his bride was desired to count the number of sheep she was to have. She immediately adopted the mode of counting byfives, thus:—One, two, three, four, five—One, two, three, four, five; as many times as possible in rapid succession, till her breath was exhausted. The same process of reckoning had to determine the number of goats, cattle, and horses respectively; and in an instant the full number of each came out of the lake when called upon by the father.‘The young couple were then married, by what ceremony was not stated, and afterwards went to reside at a farm called Esgair Ỻaethdy, somewhat more than a mile from the village of Myđfai, where they lived in prosperity and happiness for several years, and became the parents of three sons, who were beautiful children.‘Once upon a time there was a christening to take place in the neighbourhood, to which the parents were specially invited. When the day arrived the wife appeared very reluctant to attend the christening,alleging that the distance was too great for her to walk. Her husband told her to fetch one of the horses which were grazing in an adjoining field. “I will,” said she, “if you will bring me my gloves which I left in our house.” He went to the house and returned with the gloves, and finding that she had not gone for the horse jocularly slapped her shoulder with one of them, saying, “go! go!” (dos, dos), when she reminded him of the understanding upon which she consented to marry him:—That he was not to strike her without a cause; and warned him to be more cautious for the future.‘On another occasion, when they were together at a wedding, in the midst of the mirth and hilarity of the assembled guests, who had gathered together from all the surrounding country, she burst into tears and sobbed most piteously. Her husband touched her on her shoulder and inquired the cause of her weeping: she said, “Now people are entering into trouble, and your troubles are likely to commence, as you have thesecondtime stricken me without a cause.”‘Years passed on, and their children had grown up, and were particularly clever young men. In the midst of so many worldly blessings at home the husband almost forgot that there remained onlyonecauseless blow to be given to destroy the whole of his prosperity. Still he was watchful lest any trivial occurrence should take place which his wife must regard as a breach of their marriage contract. She told him, as her affection for him was unabated, to be careful that he would not, through some inadvertence, give the last and only blow, which, by an unalterable destiny, over which she had no control, would separate them for ever.‘It, however, so happened that one day they were together at a funeral, where, in the midst of the mourning and grief at the house of the deceased, she appearedin the highest and gayest spirits, and indulged in immoderate fits of laughter, which so shocked her husband that he touched her, saying, “Hush! hush! don’t laugh.” She said that she laughed “because people when they die go out of trouble,” and, rising up, she went out of the house, saying, “The last blow has been struck, our marriage contract is broken, and at an end! Farewell!” Then she started off towards Esgair Ỻaethdy, where she called her cattle and other stock together, each by name. The cattle she called thus:—Mu wlfrech, Moelfrech,Mu olfrech, Gwynfrech,Pedair cae tonn-frech,Yr hen wynebwen,A’r las Geigen,Gyda’r Tarw GwynO lys y Brenin;A’r ỻo du bach,Syđ ar y bach,Dere dithau, yn iach adre!Brindled cow, white speckled,Spotted cow, bold freckled,The four field sward mottled,The old white-faced,And the grey Geingen,With the white Bull,From the court of the King;And the little black calfTho’ suspended on the hook,Come thou also, quite well home!They all immediately obeyed the summons of their mistress. The “little black calf,” although it had been slaughtered, became alive again, and walked off with the rest of the stock at the command of the lady. This happened in the spring of the year, and there were four oxen ploughing in one of the fields; to these she cried:—Pedwar eidion glasSyđ ar y maes,Denwch chwithanYn iach adre!The four grey oxen,That are on the field,Come you alsoQuite well home!Away the whole of the live stock went with the Lady across Myđfai Mountain, towards the lake from whence they came, a distance of above six miles, where they disappeared beneath its waters, leaving no trace behind except a well-marked furrow, which was made by the plough the oxen drew after them into the lake, andwhich remains to this day as a testimony to the truth of this story.‘What became of the affrighted ploughman—whether he was left on the field when the oxen set off, or whether he followed them to the lake, has not been handed down to tradition; neither has the fate of the disconsolate and half-ruined husband been kept in remembrance. But of the sons it is stated that they often wandered about the lake and its vicinity, hoping that their mother might be permitted to visit the face of the earth once more, as they had been apprised of her mysterious origin, her first appearance to their father, and the untoward circumstances which so unhappily deprived them of her maternal care.‘In one of their rambles, at a place near Dôl Howel, at the Mountain Gate, still called “Ỻidiad y Međygon,” The Physicians’ Gate, the mother appeared suddenly, and accosted her eldest son, whose name was Rhiwaỻon, and told him that his mission on earth was to be a benefactor to mankind by relieving them from pain and misery, through healing all manner of their diseases; for which purpose she furnished him with a bag full of medical prescriptions and instructions for the preservation of health. That by strict attention thereto he and his family would become for many generations the most skilful physicians in the country. Then, promising to meet him when her counsel was most needed, she vanished. But on several occasions she met her sons near the banks of the lake, and once she even accompanied them on their return home as far as a place still called “Pant-y-Međygon,” The dingle of the Physicians, where she pointed out to them the various plants and herbs which grew in the dingle, and revealed to them their medicinal qualities or virtues; and the knowledge she imparted to them,together with their unrivalled skill, soon caused them to attain such celebrity that none ever possessed before them. And in order that their knowledge should not be lost, they wisely committed the same to writing, for the benefit of mankind throughout all ages.’To the legend Mr. Rees added the following notes, which we reproduce also at full length:—‘And so ends the story of the Physicians of Myđfai, which has been handed down from one generation to another, thus:—Yr hên wr ỻwyd o’r cornel,Gan ci dad a glywođ chwedel6,A chan ci dad fe glywođ yntauAc ar ei ôl mi gofiais innau.The grey old man in the cornerOf his father heard a story,Which from his father he had heard,And after them I have remembered.As stated in the introduction of the present work [i.e.the Physicians of Myđvai], Rhiwaỻon and his sons became Physicians to Rhys Gryg, Lord of Ỻandovery and Dynefor Castles, “who gave them rank, lands, and privileges at Myđfai for their maintenance in the practice of their art and science, and the healing and benefit of those who should seek their help,” thus affording to those who could not afford to pay, the best medical advice and treatment gratuitously. Such a truly royal foundation could not fail to produce corresponding effects. So the fame of the Physicians of Myđfai was soon established over the whole country, and continued for centuries among their descendants.‘The celebrated Welsh Bard, Dafyđ ap Gwilym, who flourished in the following century, and was buried at the Abbey of Tal-y-ỻychau7, in Carmarthenshire,about the year 1368, says in one of his poems, as quoted in Dr. Davies’ dictionary—Međyg ni wnai mođ y gwnaethMyđfai, o chai đyn međfaeth.A Physician he would not makeAs Myđfai made, if he had a mead fostered man.Of the above lands bestowed upon the Međygon, there are two farms in Myđfai parish still called “Ỻwyn Ifan Feđyg,” the Grove of Evan the Physician; and “Ỻwyn Meredyđ Feđyg,” the Grove of Meredith the Physician. Esgair Ỻaethdy, mentioned in the foregoing legend, was formerly in the possession of the above descendants, and so was Ty newyđ, near Myđfai, which was purchased by Mr. Holford, of Cilgwyn, from the Rev. Charles Lloyd, vicar of Ỻandefaỻe, Breconshire, who married a daughter of one of the Međygon, and had the living of Ỻandefaỻe from a Mr. Vaughan, who presented him to the same out of gratitude, because Mr. Lloyd’s wife’s father had cured him of a disease in the eye. As Mr. Lloyd succeeded to the above living in 1748, and died in 1800, it is probable that the skilful oculist was John Jones, who is mentioned in the following inscription on a tombstone at present fixed against the west end of Myđfai Church:—HERELieth the body of Mr. DAVID JONES, of Mothvey, Surgeon,who was an honest, charitable, and skilful man.He died September 14th, Anno Dom̃ 1719, aged 61.JOHN JONES, Surgeon,Eldest son of the said David Jones, departed this lifethe 25th of November, 1739, in the 44th yearof his Age, and also lyes interred hereunder.These appear to have been the last of the Physicians who practised at Myđfai. The above John Jones resided for some time at Ỻandovery, and was a very eminent surgeon. One of his descendants, namedJohn Lewis, lived at Cwmbran, Myđfai, at which place his great-grandson, Mr. John Jones, now resides.‘Dr. Morgan Owen, Bishop of Ỻandaff, who died at Glasaỻt, parish of Myđfai, in 1645, was a descendant of the Međygon, and an inheritor of much of their landed property in that parish, the bulk of which he bequeathed to his nephew, Morgan Owen, who died in 1667, and was succeeded by his son Henry Owen; and at the decease of the last of whose descendants, Robert Lewis, Esq., the estates became, through the will of one of the family, the property of the late D. A. S. Davies, Esq., M.P. for Carmarthenshire.‘Bishop Owen bequeathed to another nephew, Morgan ap Rees, son of Rees ap John, a descendant of the Međygon, the farm of Rhyblid, and some other property. Morgan ap Rees’ son, Samuel Rice, resided at Loughor, in Gower, Glamorganshire, and had a son, Morgan Rice, who was a merchant in London, and became Lord of the Manor of Tooting Graveney, and High Sheriff in the year 1772, and Deputy Lieutenant of the county of Surrey, 1776. He resided at Hill House, which he built. At his death the whole of his property passed to his only child, John Rice, Esq., whose eldest son, the Rev. John Morgan Rice, inherited the greater portion of his estates. The head of the family is now the Rev. Horatio Morgan Rice, rector of South Hill with Callington, Cornwall, and J.P. for the county, who inherited, with other property, a small estate at Loughor. The above Morgan Rice had landed property in Ỻanmadock and Ỻangenith, as well as Loughor, in Gower, but whether he had any connexion with Howel the Physician (ap Rhys ap Ỻywelyn ap Philip the Physician, and lineal descendant from Einion ap Rhiwaỻon), who resided at Cilgwryd in Gower, is not known.‘Amongst other families who claim descent from the Physicians were the Bowens of Cwmydw, Myđfai; and Jones of Dollgarreg and Penrhock, in the same parish; the latter of whom are represented by Charles Bishop, of Dollgarreg, Esq., Clerk of the Peace for Carmarthenshire, and Thomas Bishop, of Brecon, Esq.‘Rees Williams of Myđfai is recorded as one of the Međygon. His great-grandson was the late Rice Williams, M.D., of Aberystwyth, who died May 16, 1842, aged 85, and appears to have been the last, although not the least eminent, of the Physicians descended from the mysterious Lady of Ỻyn y Fan8.’This brings the legend of the Lady of the Fan Lake into connexion with a widely-spread family. There is another connexion between it and modern times, as will be seen from the following statement kindly made to me by the Rev. A. G. Edwards, Warden of the Welsh College at Ỻandovery, since then appointed Bishop of St. Asaph: ‘An old woman from Myđfai, who is now, that is to say in January 1881, about eighty years of age, tells me that she remembers “thousands and thousands of people visiting the Lake of the Little Fan on the first Sunday or Monday in August, and when she was young she often heard old men declare that at that time a commotion took place in the lake, and that its waters boiled, which was taken to herald the approach of the Lake Lady and her Oxen.” ’ The custom of going up to the lake on the first Sunday in August was a very well known one in years gone by, as I have learned from a good many people, and it is corroborated by Mr. Joseph Joseph of Brecon, who kindly writes as follows, in reply to some queriesof mine: ‘On the first Sunday in the month of August, Ỻyn y Fan Fach is supposed to be boiling (berwi). I have seen scores of people going up to see it (not boiling though) on that day. I do not remember that any of them expected to see the Lady of the Lake.’ As to the boiling of the lake I have nothing to say, and I am not sure that there is anything in the following statement made as an explanation of the yearly visit to the lake by an old fisherwoman from Ỻandovery: ‘The best time for eels is in August, when the north-east wind blows on the lake, and makes huge waves in it. The eels can then be seen floating on the waves.’Last summer I went myself to the village of Myđfai, to see if I could pick up any variants of the legend, but I was hardly successful; for though several of the farmers I questioned could repeat bits of the legend, including the Lake Lady’s call to her cattle as she went away, I got nothing new, except that one of them said that the youth, when he first saw the Lake Lady at a distance, thought she was a goose—he did not even rise to the conception of a swan—but that by degrees he approached her, and discovered that she was a lady in white, and that in due time they were married, and so on. My friend, the Warden of Ỻandovery College, seems, however, to have found a bit of a version which may have been still more unlike the one recorded by Mr. Rees of Tonn: it was from an old man at Myđfai last year, from whom he was, nevertheless, only able to extract the statement ‘that the Lake Lady got somehow entangled in a farmer’s “gambo,” and that ever after his farm was very fertile.’ A ‘gambo,’ I ought to explain, is a kind of a cart without sides, used in South Wales: both the name and the thing seem to have come from England,though I cannot find such a word asgamboorgambeauin the ordinary dictionaries.Among other legends about lake fairies, there are, in the third chapter of Mr. Sikes’British Goblins, two versions of this story: the first of them differs but slightly from Mr. Rees’, in that the farmer used to go near the lake to see some lambs he had bought at a fair, and that whenever he did so three beautiful damsels appeared to him from the lake. They always eluded his attempts to catch them: they ran away into the lake, saying,Cras dy fara, &c. But one day a piece of moist bread came floating ashore, which he ate, and the next day he had a chat with the Lake Maidens. He proposed marriage to one of them, to which she consented, provided he could distinguish her from her sisters the day after. The story then, so far as I can make out from the brief version which Mr. Sikes gives of it, went on like that of Mr. Rees. The former gives another version, with much more interesting variations, which omit all reference, however, to the Physicians of Myđfai, and relate how a young farmer had heard of the Lake Maiden rowing up and down the lake in a golden boat with a golden scull. He went to the lake on New Year’s Eve, saw her, was fascinated by her, and left in despair at her vanishing out of sight, although he cried out to her to stay and be his wife. She faintly replied, and went her way, after he had gazed at her long yellow hair and pale melancholy face. He continued to visit the lake, and grew thin and negligent of his person, owing to his longing. But a wise man, who lived on the mountain, advised him to tempt her with gifts of bread and cheese, which he undertook to do on Midsummer Eve, when he dropped into the lake a large cheese and a loaf of bread. This he did repeatedly, until at lasthis hopes were fulfilled on New Year’s Eve. This time he had gone to the lake clad in his best suit, and at midnight dropped seven white loaves and his biggest and finest cheese into the lake. The Lake Lady by-and-by came in her skiff to where he was, and gracefully stepped ashore. The scene need not be further described: Mr. Sikes gives a picture of it, and the story then proceeds as in the other version.It is a pity that Mr. Rees did not preserve the Welsh versions out of which he pieced together the English one; but as to Mr. Sikes, I cannot discover whence his has been derived, for he seems not to have been too anxious to leave anybody the means of testing his work, as one will find on verifying his references, when he gives any. See also the allusions to him in Hartland’sScience of Fairy Tales, pp. 64, 123, 137, 165, 278.Since writing the foregoing notes the following communication has reached me from a friend of my undergraduate days at Jesus College, Oxford, Mr. Ỻywarch Reynolds of Merthyr Tydfil. Only the first part of it concerns the legend of Ỻyn y Fan Fach; but as the rest is equally racy I make no apology for publishing it in full without any editing, except the insertion of the meaning of two or three of the Welsh words occurring in it:—‘Tell Rhŷs that I have just heard a sequel to the Međygon Myđfai story, got from a rustic on Mynyđ y Banwen, between Glynnêđ and Glyntawë, on a ramble recently with David Lewis the barrister and Sidney Hartland the folklorist. It was to the effect that after the disappearance of theforwn, “the damsel,” into the lake, the disconsolate husband and his friends set to work to drain the lake in order to get at her, if possible. They made a great cutting into the bank, when suddenly a huge hairy monster of hideous aspectemerged from the water and stormed at them for disturbing him, and wound up with this threat:—Os na cha’i lonyđ yn ym ỻe,Fi fođa dre’ ’Byrhonđu!If I get no quiet in my place,I shall drown the town of Brecon!It was evidently the lastbraich, “arm,” of aTriban Morgannwg, but this was all my informant knew of it. From the allusion toTre’ Byrhonđu, it struck me that there was here probably a tale ofỺyn Safađon, which had migrated toỺyn y Fan; because of course there would have to be a considerable change in the “levels” beforeỺyn y Fanand theSawđecould put Brecon in any great jeopardy9.‘We also got another tale about acwmshurwr, “conjurer,” who once lived in Ystradgyrlais (as the rustic pronounced it). The wizard was adyn ỻaw-harn, “a man with an iron hand”; and it being reported that there was a great treasure hidden in Mynyđ y Drum, the wizard said he would secure it, if he could but get some plucky fellow to spend a night with him there. John Gethin was a plucky fellow (dyn “ysprydol”), and he agreed to join thedyn ỻaw-harnin hisdiablerie. The wizard traced two rings on the sward touching each other “like a number 8”; he went into one, and Gethin into the other, the wizard strictly charging him on no account to step out of the ring. Theỻaw-harnthen proceeded totrafod ’i lyfrau, or “busy himself with his books”; and there soon appeared a monstrous bull, bellowing dreadfully; but the plucky Gethin held his ground, and the bull vanished. Next came aterrible object, a “fly-wheel of fire,” which made straight for poor Gethin and made him swerve out of the ring. Thereupon the wheel assumed the form of thediawl, “devil,” who began to haul Gethin away. Theỻaw-harnseized hold of him and tried to get him back. The devil was getting the upper hand, when theỻaw-harnbegged the devil to let him keep Gethin while the piece of candle he had with him lasted. The devil consented, and let go his hold of Gethin, whereupon thecwmshurwrimmediately blew out the candle, and the devil was discomfited. Gethin preserved the piece of candle very carefully, stowing it away in a cool place; but still it wasted away although it was never lighted. Gethin got such a fright that he took to his bed, and as the candle wasted away he did the same, and they both came to an end simultaneously. Gethin vanished—and it was not his body that was put into the coffin, but a lump of clay which was put in to save appearances! It is said that the wizard’s books are in an oaken chest at Waungyrlais farm house to this day.‘We got these tales on a ramble to see “Maen y Gweđiau,” on the mountain near Coelbren Junction Station on the Neath and Brecon Railway (marked on the Ordnance Map), but we had to turn back owing to the fearful heat.’Before dismissing Mr. Reynolds’ letter I may mention a story in point which relates to a lake on the Brecon side of the mountains. It is given at length by the Rev. Edward Davies in hisMythology and Rites of the British Druids(London, 1809), pp. 155–7. According to this legend a door in the rock was to be found open once a year—on May-day, as it is supposed—and from that door one could make one’s way to the garden of the fairies, which was an island in the middle of the lake. This paradise ofexquisite bliss was invisible, however, to those who stood outside the lake: they could only see an indistinct mass in the centre of the water. Once on a time a visitor tried to carry away some of the flowers given him by the fairies, but he was thereby acting against their law, and not only was he punished with the loss of his senses, but the door has never since been left open. It is also related that once an adventurous person attempted to drain the water away ‘in order to discover its contents, when a terrific form arose from the midst of the lake, commanding him to desist, or otherwise he would drown the country.’ This form is clearly of the same species as that which, according to Mr. Reynolds’ story, threatened to drown the town of Brecon. Subsequent inquiries have elicited more information, and I am more especially indebted to my friend Mr. Ivor James, who, as registrar of the University of Wales, has of late years been living at Brecon. He writes to the following effect:—‘The lake you want is Ỻyn Cwm Ỻwch, and the legend is very well known locally, but there are variants. Once on a time men and boys dug a gully through the dam in order to let the water out. A man in a red coat, sitting in an armchair, appeared on the surface of the water and threatened them in the terms which you quote from Mr. Reynolds. The red coat would seem to suggest that this form of the legend dates possibly from a time since our soldiers were first clothed in red. In another case, however, the spectre was that of an old woman; and I am told that a somewhat similar story is told in connexion with a well in the castle wall in the parish of Ỻanđew, to the north of this town—Giraldus Cambrensis’ parish. A friend of mine is employing his spare time at present in an inquiry into the origin of the lakes of thisdistrict, and he tells me that ỺynCwm Ỻwch is of glacial origin, its dam being composed, as he thinks, of glacial débris through which the water always percolates into the valley below. But storm water flows over the dam, and in the course of ages has cut for itself a gully, now about ten feet deep at the deepest point, through the embankment. The story was possibly invented to explain that fact. There is no cave to be seen in the rock, and probably there never was one, as the formation is the Old Red Sandstone; and the island was perhaps equally imaginary.’That is the substance of Mr. James’ letter, in which he, moreover, refers to J. D. Rhys’ account of the lake in his Welsh introduction to his Grammar, published in London in 1592, under the titleCambrobrytannicæ Cymraecæve Linguæ Institutiones et Rudimenta. There the grammarian, in giving some account of himself, mentions his frequent sojourns at the hospitable residence of a nobleman, named M. Morgan Merêdydh, neary Bugeildy ynn Nyphryn Tabhîda o bhywn Swydh Bhaesybhed, that is, ‘near the Beguildy in the Valley of the Teme within the county of Radnor.’ Then he continues to the following effect:—‘But the latter part of this book was thought out under the bushes and green foliage in a bit of a place of my own called y Clun Hîr, at the top of Cwm y Ỻwch, below the spurs of the mountain of Bannwchdeni, which some call Bann Arthur and others Moel Arthur. Below thatmoeland in its lap there is a lake of pretty large size, unknown depth, and wondrous nature. For as the stories go, no bird has ever been seen to repair to it or towards it, or to swim on it: it is wholly avoided, and some say that no animals or beasts of any kind are wont to drink of its waters. The peasantry of that country, and especially the shepherds who are wont to frequent thesemoelsandbans, relate many other wonders concerning it andthe exceeding strange things beheld at times in connexion with this loch. This lake or loch is called Ỻyn Cwm y Ỻwch10.’

I.I find it best to begin by reproducing a story which has already been placed on record: this appears desirable on account of its being the most complete of its kind, and the one with which shorter ones can most readily be compared. I allude to the legend of the Lady of Ỻyn y Fan Fach in Carmarthenshire, which I take the liberty of copying from Mr. Rees of Tonn’s version in the introduction toThe Physicians of Myđvai1, published by the Welsh Manuscript Society, at Ỻandovery, in 1861. There he says that he wrote it down from the oral recitations, which I suppose were in Welsh, of John Evans, tiler, of Myđfai, David Williams, Morfa, near Myđfai, who was about ninety years old at the time, and Elizabeth Morgan, of Henỻys Lodge, near Ỻandovery, who was a native of the same village of Myđfai; to this it may be added that he acknowledges obligations also to Joseph Joseph, Esq., F.S.A., Brecon, for collecting particulars from the old inhabitants of the parish of Ỻanđeusant. The legend, as given by Mr. Rees in English, runs as follows, and strongly reminds one in certain parts of the Story of Undine as given in the German of De la Motte Fouqué, with which it should be compared:—‘When the eventful struggle made by the Princes of South Wales to preserve the independence of their country was drawing to its close in the twelfth century,there lived at Blaensawđe2near Ỻanđeusant, Carmarthenshire, a widowed woman, the relict of a farmer who had fallen in those disastrous troubles.‘The widow had an only son to bring up, but Providence smiled upon her, and despite her forlorn condition, her live stock had so increased in course of time, that she could not well depasture them upon her farm, so she sent a portion of her cattle to graze on the adjoining Black Mountain, and their most favourite place was near the small lake called Ỻyn y Fan Fach, on the north-western side of the Carmarthenshire Fans.‘The son grew up to manhood, and was generally sent by his mother to look after the cattle on the mountain. One day, in his peregrinations along the margin of the lake, to his great astonishment, he beheld, sitting on the unruffled surface of the water, a lady; one of the most beautiful creatures that mortal eyes ever beheld, her hair flowed gracefully in ringlets over her shoulders, the tresses of which she arranged with a comb, whilst the glassy surface of her watery couch served for the purpose of a mirror, reflecting back her own image. Suddenly she beheld the young man standing on the brink of the lake, with his eyes riveted on her, and unconsciously offering to herself the provision of barley bread and cheese with which he had been provided when he left his home.‘Bewildered by a feeling of love and admiration for the object before him, he continued to hold out his hand towards the lady, who imperceptibly glided near to him, but gently refused the offer of his provisions.He attempted to touch her, but she eluded his grasp, saying—Cras dy fara;Nid hawđ fy nala.Hard baked is thy bread!’Tis not easy to catch me3;and immediately dived under the water and disappeared, leaving the love-stricken youth to return home, a prey to disappointment and regret that he had been unable to make further acquaintance with one, in comparison with whom the whole of the fair maidens of Ỻanđeusant and Myđfai4whom he had ever seen were as nothing.On his return home the young man communicated to his mother the extraordinary vision he had beheld. She advised him to take some unbaked dough or “toes” the next time in his pocket, as there must have been some spell connected with the hard-baked bread, or “Bara cras,” which prevented his catching the lady.‘Next morning, before the sun had gilded with its rays the peaks of the Fans, the young man was at the lake, not for the purpose of looking after his mother’s cattle, but seeking for the same enchanting vision hehad witnessed the day before; but all in vain did he anxiously strain his eyeballs and glance over the surface of the lake, as only the ripples occasioned by a stiff breeze met his view, and a cloud hung heavily on the summit of the Fan, which imparted an additional gloom to his already distracted mind.‘Hours passed on, the wind was hushed, and the clouds which had enveloped the mountain had vanished into thin air before the powerful beams of the sun, when the youth was startled by seeing some of his mother’s cattle on the precipitous side of the acclivity, nearly on the opposite side of the lake. His duty impelled him to attempt to rescue them from their perilous position, for which purpose he was hastening away, when, to his inexpressible delight, the object of his search again appeared to him as before, and seemed much more beautiful than when he first beheld her. His hand was again held out to her, full of unbaked bread, which he offered with an urgent proffer of his heart also, and vows of eternal attachment. All of which were refused by her, saying—Ỻaith dy fara!Ti ni fynna’.Unbaked is thy bread!I will not have thee5.But the smiles that played upon her features as the lady vanished beneath the waters raised within the young man a hope that forbade him to despair by her refusal of him, and the recollection of which cheered him on his way home. His aged parent was made acquainted with his ill-success, and she suggested that his bread should next time be but slightly baked, as most likely to please the mysterious being of whom he had become enamoured.‘Impelled by an irresistible feeling, the youth lefthis mother’s house early next morning, and with rapid steps he passed over the mountain. He was soon near the margin of the lake, and with all the impatience of an ardent lover did he wait with a feverish anxiety for the reappearance of the mysterious lady.‘The sheep and goats browsed on the precipitous sides of the Fan; the cattle strayed amongst the rocks and large stones, some of which were occasionally loosened from their beds and suddenly rolled down into the lake; rain and sunshine alike came and passed away; but all were unheeded by the youth, so wrapped up was he in looking for the appearance of the lady.‘The freshness of the early morning had disappeared before the sultry rays of the noon-day sun, which in its turn was fast verging towards the west as the evening was dying away and making room for the shades of night, and hope had wellnigh abated of beholding once more the Lady of the Lake. The young man cast a sad and last farewell look over the waters, and, to his astonishment, beheld several cows walking along its surface. The sight of these animals caused hope to revive that they would be followed by another object far more pleasing; nor was he disappointed, for the maiden reappeared, and to his enraptured sight, even lovelier than ever. She approached the land, and he rushed to meet her in the water. A smile encouraged him to seize her hand; neither did she refuse the moderately baked bread he offered her; and after some persuasion she consented to become his bride, on condition that they should only live together until she received from him three blows without a cause,Tri ergyd diachos.Three causeless blows.And if he ever should happen to strike her three suchblows she would leave him for ever. To such conditions he readily consented, and would have consented to any other stipulation, had it been proposed, as he was only intent on then securing such a lovely creature for his wife.‘Thus the Lady of the Lake engaged to become the young man’s wife, and having loosed her hand for a moment she darted away and dived into the lake. His chagrin and grief were such that he determined to cast himself headlong into the deepest water, so as to end his life in the element that had contained in its unfathomed depths the only one for whom he cared to live on earth. As he was on the point of committing this rash act, there emerged out of the laketwomost beautiful ladies, accompanied by a hoary-headed man of noble mien and extraordinary stature, but having otherwise all the force and strength of youth. This man addressed the almost bewildered youth in accents calculated to soothe his troubled mind, saying that as he proposed to marry one of his daughters, he consented to the union, provided the young man could distinguish which of the two ladies before him was the object of his affections. This was no easy task, as the maidens were such perfect counterparts of each other that it seemed quite impossible for him to choose his bride, and if perchance he fixed upon the wrong one all would be for ever lost.‘Whilst the young man narrowly scanned the two ladies, he could not perceive the least difference betwixt the two, and was almost giving up the task in despair, when one of them thrust her foot a slight degree forward. The motion, simple as it was, did not escape the observation of the youth, and he discovered a trifling variation in the mode with which their sandals were tied. This at once put an end to the dilemma, for he,who had on previous occasions been so taken up with the general appearance of the Lady of the Lake, had also noticed the beauty of her feet and ankles, and on now recognizing the peculiarity of her shoe-tie he boldly took hold of her hand.‘ “Thou hast chosen rightly,” said her father; “be to her a kind and faithful husband, and I will give her, as a dowry, as many sheep, cattle, goats, and horses as she can count of each without heaving or drawing in her breath. But remember, that if you prove unkind to her at any time, and strike her three times without a cause, she shall return to me, and shall bring all her stock back with her.”‘Such was the verbal marriage settlement, to which the young man gladly assented, and his bride was desired to count the number of sheep she was to have. She immediately adopted the mode of counting byfives, thus:—One, two, three, four, five—One, two, three, four, five; as many times as possible in rapid succession, till her breath was exhausted. The same process of reckoning had to determine the number of goats, cattle, and horses respectively; and in an instant the full number of each came out of the lake when called upon by the father.‘The young couple were then married, by what ceremony was not stated, and afterwards went to reside at a farm called Esgair Ỻaethdy, somewhat more than a mile from the village of Myđfai, where they lived in prosperity and happiness for several years, and became the parents of three sons, who were beautiful children.‘Once upon a time there was a christening to take place in the neighbourhood, to which the parents were specially invited. When the day arrived the wife appeared very reluctant to attend the christening,alleging that the distance was too great for her to walk. Her husband told her to fetch one of the horses which were grazing in an adjoining field. “I will,” said she, “if you will bring me my gloves which I left in our house.” He went to the house and returned with the gloves, and finding that she had not gone for the horse jocularly slapped her shoulder with one of them, saying, “go! go!” (dos, dos), when she reminded him of the understanding upon which she consented to marry him:—That he was not to strike her without a cause; and warned him to be more cautious for the future.‘On another occasion, when they were together at a wedding, in the midst of the mirth and hilarity of the assembled guests, who had gathered together from all the surrounding country, she burst into tears and sobbed most piteously. Her husband touched her on her shoulder and inquired the cause of her weeping: she said, “Now people are entering into trouble, and your troubles are likely to commence, as you have thesecondtime stricken me without a cause.”‘Years passed on, and their children had grown up, and were particularly clever young men. In the midst of so many worldly blessings at home the husband almost forgot that there remained onlyonecauseless blow to be given to destroy the whole of his prosperity. Still he was watchful lest any trivial occurrence should take place which his wife must regard as a breach of their marriage contract. She told him, as her affection for him was unabated, to be careful that he would not, through some inadvertence, give the last and only blow, which, by an unalterable destiny, over which she had no control, would separate them for ever.‘It, however, so happened that one day they were together at a funeral, where, in the midst of the mourning and grief at the house of the deceased, she appearedin the highest and gayest spirits, and indulged in immoderate fits of laughter, which so shocked her husband that he touched her, saying, “Hush! hush! don’t laugh.” She said that she laughed “because people when they die go out of trouble,” and, rising up, she went out of the house, saying, “The last blow has been struck, our marriage contract is broken, and at an end! Farewell!” Then she started off towards Esgair Ỻaethdy, where she called her cattle and other stock together, each by name. The cattle she called thus:—Mu wlfrech, Moelfrech,Mu olfrech, Gwynfrech,Pedair cae tonn-frech,Yr hen wynebwen,A’r las Geigen,Gyda’r Tarw GwynO lys y Brenin;A’r ỻo du bach,Syđ ar y bach,Dere dithau, yn iach adre!Brindled cow, white speckled,Spotted cow, bold freckled,The four field sward mottled,The old white-faced,And the grey Geingen,With the white Bull,From the court of the King;And the little black calfTho’ suspended on the hook,Come thou also, quite well home!They all immediately obeyed the summons of their mistress. The “little black calf,” although it had been slaughtered, became alive again, and walked off with the rest of the stock at the command of the lady. This happened in the spring of the year, and there were four oxen ploughing in one of the fields; to these she cried:—Pedwar eidion glasSyđ ar y maes,Denwch chwithanYn iach adre!The four grey oxen,That are on the field,Come you alsoQuite well home!Away the whole of the live stock went with the Lady across Myđfai Mountain, towards the lake from whence they came, a distance of above six miles, where they disappeared beneath its waters, leaving no trace behind except a well-marked furrow, which was made by the plough the oxen drew after them into the lake, andwhich remains to this day as a testimony to the truth of this story.‘What became of the affrighted ploughman—whether he was left on the field when the oxen set off, or whether he followed them to the lake, has not been handed down to tradition; neither has the fate of the disconsolate and half-ruined husband been kept in remembrance. But of the sons it is stated that they often wandered about the lake and its vicinity, hoping that their mother might be permitted to visit the face of the earth once more, as they had been apprised of her mysterious origin, her first appearance to their father, and the untoward circumstances which so unhappily deprived them of her maternal care.‘In one of their rambles, at a place near Dôl Howel, at the Mountain Gate, still called “Ỻidiad y Međygon,” The Physicians’ Gate, the mother appeared suddenly, and accosted her eldest son, whose name was Rhiwaỻon, and told him that his mission on earth was to be a benefactor to mankind by relieving them from pain and misery, through healing all manner of their diseases; for which purpose she furnished him with a bag full of medical prescriptions and instructions for the preservation of health. That by strict attention thereto he and his family would become for many generations the most skilful physicians in the country. Then, promising to meet him when her counsel was most needed, she vanished. But on several occasions she met her sons near the banks of the lake, and once she even accompanied them on their return home as far as a place still called “Pant-y-Međygon,” The dingle of the Physicians, where she pointed out to them the various plants and herbs which grew in the dingle, and revealed to them their medicinal qualities or virtues; and the knowledge she imparted to them,together with their unrivalled skill, soon caused them to attain such celebrity that none ever possessed before them. And in order that their knowledge should not be lost, they wisely committed the same to writing, for the benefit of mankind throughout all ages.’To the legend Mr. Rees added the following notes, which we reproduce also at full length:—‘And so ends the story of the Physicians of Myđfai, which has been handed down from one generation to another, thus:—Yr hên wr ỻwyd o’r cornel,Gan ci dad a glywođ chwedel6,A chan ci dad fe glywođ yntauAc ar ei ôl mi gofiais innau.The grey old man in the cornerOf his father heard a story,Which from his father he had heard,And after them I have remembered.As stated in the introduction of the present work [i.e.the Physicians of Myđvai], Rhiwaỻon and his sons became Physicians to Rhys Gryg, Lord of Ỻandovery and Dynefor Castles, “who gave them rank, lands, and privileges at Myđfai for their maintenance in the practice of their art and science, and the healing and benefit of those who should seek their help,” thus affording to those who could not afford to pay, the best medical advice and treatment gratuitously. Such a truly royal foundation could not fail to produce corresponding effects. So the fame of the Physicians of Myđfai was soon established over the whole country, and continued for centuries among their descendants.‘The celebrated Welsh Bard, Dafyđ ap Gwilym, who flourished in the following century, and was buried at the Abbey of Tal-y-ỻychau7, in Carmarthenshire,about the year 1368, says in one of his poems, as quoted in Dr. Davies’ dictionary—Međyg ni wnai mođ y gwnaethMyđfai, o chai đyn međfaeth.A Physician he would not makeAs Myđfai made, if he had a mead fostered man.Of the above lands bestowed upon the Međygon, there are two farms in Myđfai parish still called “Ỻwyn Ifan Feđyg,” the Grove of Evan the Physician; and “Ỻwyn Meredyđ Feđyg,” the Grove of Meredith the Physician. Esgair Ỻaethdy, mentioned in the foregoing legend, was formerly in the possession of the above descendants, and so was Ty newyđ, near Myđfai, which was purchased by Mr. Holford, of Cilgwyn, from the Rev. Charles Lloyd, vicar of Ỻandefaỻe, Breconshire, who married a daughter of one of the Međygon, and had the living of Ỻandefaỻe from a Mr. Vaughan, who presented him to the same out of gratitude, because Mr. Lloyd’s wife’s father had cured him of a disease in the eye. As Mr. Lloyd succeeded to the above living in 1748, and died in 1800, it is probable that the skilful oculist was John Jones, who is mentioned in the following inscription on a tombstone at present fixed against the west end of Myđfai Church:—HERELieth the body of Mr. DAVID JONES, of Mothvey, Surgeon,who was an honest, charitable, and skilful man.He died September 14th, Anno Dom̃ 1719, aged 61.JOHN JONES, Surgeon,Eldest son of the said David Jones, departed this lifethe 25th of November, 1739, in the 44th yearof his Age, and also lyes interred hereunder.These appear to have been the last of the Physicians who practised at Myđfai. The above John Jones resided for some time at Ỻandovery, and was a very eminent surgeon. One of his descendants, namedJohn Lewis, lived at Cwmbran, Myđfai, at which place his great-grandson, Mr. John Jones, now resides.‘Dr. Morgan Owen, Bishop of Ỻandaff, who died at Glasaỻt, parish of Myđfai, in 1645, was a descendant of the Međygon, and an inheritor of much of their landed property in that parish, the bulk of which he bequeathed to his nephew, Morgan Owen, who died in 1667, and was succeeded by his son Henry Owen; and at the decease of the last of whose descendants, Robert Lewis, Esq., the estates became, through the will of one of the family, the property of the late D. A. S. Davies, Esq., M.P. for Carmarthenshire.‘Bishop Owen bequeathed to another nephew, Morgan ap Rees, son of Rees ap John, a descendant of the Međygon, the farm of Rhyblid, and some other property. Morgan ap Rees’ son, Samuel Rice, resided at Loughor, in Gower, Glamorganshire, and had a son, Morgan Rice, who was a merchant in London, and became Lord of the Manor of Tooting Graveney, and High Sheriff in the year 1772, and Deputy Lieutenant of the county of Surrey, 1776. He resided at Hill House, which he built. At his death the whole of his property passed to his only child, John Rice, Esq., whose eldest son, the Rev. John Morgan Rice, inherited the greater portion of his estates. The head of the family is now the Rev. Horatio Morgan Rice, rector of South Hill with Callington, Cornwall, and J.P. for the county, who inherited, with other property, a small estate at Loughor. The above Morgan Rice had landed property in Ỻanmadock and Ỻangenith, as well as Loughor, in Gower, but whether he had any connexion with Howel the Physician (ap Rhys ap Ỻywelyn ap Philip the Physician, and lineal descendant from Einion ap Rhiwaỻon), who resided at Cilgwryd in Gower, is not known.‘Amongst other families who claim descent from the Physicians were the Bowens of Cwmydw, Myđfai; and Jones of Dollgarreg and Penrhock, in the same parish; the latter of whom are represented by Charles Bishop, of Dollgarreg, Esq., Clerk of the Peace for Carmarthenshire, and Thomas Bishop, of Brecon, Esq.‘Rees Williams of Myđfai is recorded as one of the Međygon. His great-grandson was the late Rice Williams, M.D., of Aberystwyth, who died May 16, 1842, aged 85, and appears to have been the last, although not the least eminent, of the Physicians descended from the mysterious Lady of Ỻyn y Fan8.’This brings the legend of the Lady of the Fan Lake into connexion with a widely-spread family. There is another connexion between it and modern times, as will be seen from the following statement kindly made to me by the Rev. A. G. Edwards, Warden of the Welsh College at Ỻandovery, since then appointed Bishop of St. Asaph: ‘An old woman from Myđfai, who is now, that is to say in January 1881, about eighty years of age, tells me that she remembers “thousands and thousands of people visiting the Lake of the Little Fan on the first Sunday or Monday in August, and when she was young she often heard old men declare that at that time a commotion took place in the lake, and that its waters boiled, which was taken to herald the approach of the Lake Lady and her Oxen.” ’ The custom of going up to the lake on the first Sunday in August was a very well known one in years gone by, as I have learned from a good many people, and it is corroborated by Mr. Joseph Joseph of Brecon, who kindly writes as follows, in reply to some queriesof mine: ‘On the first Sunday in the month of August, Ỻyn y Fan Fach is supposed to be boiling (berwi). I have seen scores of people going up to see it (not boiling though) on that day. I do not remember that any of them expected to see the Lady of the Lake.’ As to the boiling of the lake I have nothing to say, and I am not sure that there is anything in the following statement made as an explanation of the yearly visit to the lake by an old fisherwoman from Ỻandovery: ‘The best time for eels is in August, when the north-east wind blows on the lake, and makes huge waves in it. The eels can then be seen floating on the waves.’Last summer I went myself to the village of Myđfai, to see if I could pick up any variants of the legend, but I was hardly successful; for though several of the farmers I questioned could repeat bits of the legend, including the Lake Lady’s call to her cattle as she went away, I got nothing new, except that one of them said that the youth, when he first saw the Lake Lady at a distance, thought she was a goose—he did not even rise to the conception of a swan—but that by degrees he approached her, and discovered that she was a lady in white, and that in due time they were married, and so on. My friend, the Warden of Ỻandovery College, seems, however, to have found a bit of a version which may have been still more unlike the one recorded by Mr. Rees of Tonn: it was from an old man at Myđfai last year, from whom he was, nevertheless, only able to extract the statement ‘that the Lake Lady got somehow entangled in a farmer’s “gambo,” and that ever after his farm was very fertile.’ A ‘gambo,’ I ought to explain, is a kind of a cart without sides, used in South Wales: both the name and the thing seem to have come from England,though I cannot find such a word asgamboorgambeauin the ordinary dictionaries.Among other legends about lake fairies, there are, in the third chapter of Mr. Sikes’British Goblins, two versions of this story: the first of them differs but slightly from Mr. Rees’, in that the farmer used to go near the lake to see some lambs he had bought at a fair, and that whenever he did so three beautiful damsels appeared to him from the lake. They always eluded his attempts to catch them: they ran away into the lake, saying,Cras dy fara, &c. But one day a piece of moist bread came floating ashore, which he ate, and the next day he had a chat with the Lake Maidens. He proposed marriage to one of them, to which she consented, provided he could distinguish her from her sisters the day after. The story then, so far as I can make out from the brief version which Mr. Sikes gives of it, went on like that of Mr. Rees. The former gives another version, with much more interesting variations, which omit all reference, however, to the Physicians of Myđfai, and relate how a young farmer had heard of the Lake Maiden rowing up and down the lake in a golden boat with a golden scull. He went to the lake on New Year’s Eve, saw her, was fascinated by her, and left in despair at her vanishing out of sight, although he cried out to her to stay and be his wife. She faintly replied, and went her way, after he had gazed at her long yellow hair and pale melancholy face. He continued to visit the lake, and grew thin and negligent of his person, owing to his longing. But a wise man, who lived on the mountain, advised him to tempt her with gifts of bread and cheese, which he undertook to do on Midsummer Eve, when he dropped into the lake a large cheese and a loaf of bread. This he did repeatedly, until at lasthis hopes were fulfilled on New Year’s Eve. This time he had gone to the lake clad in his best suit, and at midnight dropped seven white loaves and his biggest and finest cheese into the lake. The Lake Lady by-and-by came in her skiff to where he was, and gracefully stepped ashore. The scene need not be further described: Mr. Sikes gives a picture of it, and the story then proceeds as in the other version.It is a pity that Mr. Rees did not preserve the Welsh versions out of which he pieced together the English one; but as to Mr. Sikes, I cannot discover whence his has been derived, for he seems not to have been too anxious to leave anybody the means of testing his work, as one will find on verifying his references, when he gives any. See also the allusions to him in Hartland’sScience of Fairy Tales, pp. 64, 123, 137, 165, 278.Since writing the foregoing notes the following communication has reached me from a friend of my undergraduate days at Jesus College, Oxford, Mr. Ỻywarch Reynolds of Merthyr Tydfil. Only the first part of it concerns the legend of Ỻyn y Fan Fach; but as the rest is equally racy I make no apology for publishing it in full without any editing, except the insertion of the meaning of two or three of the Welsh words occurring in it:—‘Tell Rhŷs that I have just heard a sequel to the Međygon Myđfai story, got from a rustic on Mynyđ y Banwen, between Glynnêđ and Glyntawë, on a ramble recently with David Lewis the barrister and Sidney Hartland the folklorist. It was to the effect that after the disappearance of theforwn, “the damsel,” into the lake, the disconsolate husband and his friends set to work to drain the lake in order to get at her, if possible. They made a great cutting into the bank, when suddenly a huge hairy monster of hideous aspectemerged from the water and stormed at them for disturbing him, and wound up with this threat:—Os na cha’i lonyđ yn ym ỻe,Fi fođa dre’ ’Byrhonđu!If I get no quiet in my place,I shall drown the town of Brecon!It was evidently the lastbraich, “arm,” of aTriban Morgannwg, but this was all my informant knew of it. From the allusion toTre’ Byrhonđu, it struck me that there was here probably a tale ofỺyn Safađon, which had migrated toỺyn y Fan; because of course there would have to be a considerable change in the “levels” beforeỺyn y Fanand theSawđecould put Brecon in any great jeopardy9.‘We also got another tale about acwmshurwr, “conjurer,” who once lived in Ystradgyrlais (as the rustic pronounced it). The wizard was adyn ỻaw-harn, “a man with an iron hand”; and it being reported that there was a great treasure hidden in Mynyđ y Drum, the wizard said he would secure it, if he could but get some plucky fellow to spend a night with him there. John Gethin was a plucky fellow (dyn “ysprydol”), and he agreed to join thedyn ỻaw-harnin hisdiablerie. The wizard traced two rings on the sward touching each other “like a number 8”; he went into one, and Gethin into the other, the wizard strictly charging him on no account to step out of the ring. Theỻaw-harnthen proceeded totrafod ’i lyfrau, or “busy himself with his books”; and there soon appeared a monstrous bull, bellowing dreadfully; but the plucky Gethin held his ground, and the bull vanished. Next came aterrible object, a “fly-wheel of fire,” which made straight for poor Gethin and made him swerve out of the ring. Thereupon the wheel assumed the form of thediawl, “devil,” who began to haul Gethin away. Theỻaw-harnseized hold of him and tried to get him back. The devil was getting the upper hand, when theỻaw-harnbegged the devil to let him keep Gethin while the piece of candle he had with him lasted. The devil consented, and let go his hold of Gethin, whereupon thecwmshurwrimmediately blew out the candle, and the devil was discomfited. Gethin preserved the piece of candle very carefully, stowing it away in a cool place; but still it wasted away although it was never lighted. Gethin got such a fright that he took to his bed, and as the candle wasted away he did the same, and they both came to an end simultaneously. Gethin vanished—and it was not his body that was put into the coffin, but a lump of clay which was put in to save appearances! It is said that the wizard’s books are in an oaken chest at Waungyrlais farm house to this day.‘We got these tales on a ramble to see “Maen y Gweđiau,” on the mountain near Coelbren Junction Station on the Neath and Brecon Railway (marked on the Ordnance Map), but we had to turn back owing to the fearful heat.’Before dismissing Mr. Reynolds’ letter I may mention a story in point which relates to a lake on the Brecon side of the mountains. It is given at length by the Rev. Edward Davies in hisMythology and Rites of the British Druids(London, 1809), pp. 155–7. According to this legend a door in the rock was to be found open once a year—on May-day, as it is supposed—and from that door one could make one’s way to the garden of the fairies, which was an island in the middle of the lake. This paradise ofexquisite bliss was invisible, however, to those who stood outside the lake: they could only see an indistinct mass in the centre of the water. Once on a time a visitor tried to carry away some of the flowers given him by the fairies, but he was thereby acting against their law, and not only was he punished with the loss of his senses, but the door has never since been left open. It is also related that once an adventurous person attempted to drain the water away ‘in order to discover its contents, when a terrific form arose from the midst of the lake, commanding him to desist, or otherwise he would drown the country.’ This form is clearly of the same species as that which, according to Mr. Reynolds’ story, threatened to drown the town of Brecon. Subsequent inquiries have elicited more information, and I am more especially indebted to my friend Mr. Ivor James, who, as registrar of the University of Wales, has of late years been living at Brecon. He writes to the following effect:—‘The lake you want is Ỻyn Cwm Ỻwch, and the legend is very well known locally, but there are variants. Once on a time men and boys dug a gully through the dam in order to let the water out. A man in a red coat, sitting in an armchair, appeared on the surface of the water and threatened them in the terms which you quote from Mr. Reynolds. The red coat would seem to suggest that this form of the legend dates possibly from a time since our soldiers were first clothed in red. In another case, however, the spectre was that of an old woman; and I am told that a somewhat similar story is told in connexion with a well in the castle wall in the parish of Ỻanđew, to the north of this town—Giraldus Cambrensis’ parish. A friend of mine is employing his spare time at present in an inquiry into the origin of the lakes of thisdistrict, and he tells me that ỺynCwm Ỻwch is of glacial origin, its dam being composed, as he thinks, of glacial débris through which the water always percolates into the valley below. But storm water flows over the dam, and in the course of ages has cut for itself a gully, now about ten feet deep at the deepest point, through the embankment. The story was possibly invented to explain that fact. There is no cave to be seen in the rock, and probably there never was one, as the formation is the Old Red Sandstone; and the island was perhaps equally imaginary.’That is the substance of Mr. James’ letter, in which he, moreover, refers to J. D. Rhys’ account of the lake in his Welsh introduction to his Grammar, published in London in 1592, under the titleCambrobrytannicæ Cymraecæve Linguæ Institutiones et Rudimenta. There the grammarian, in giving some account of himself, mentions his frequent sojourns at the hospitable residence of a nobleman, named M. Morgan Merêdydh, neary Bugeildy ynn Nyphryn Tabhîda o bhywn Swydh Bhaesybhed, that is, ‘near the Beguildy in the Valley of the Teme within the county of Radnor.’ Then he continues to the following effect:—‘But the latter part of this book was thought out under the bushes and green foliage in a bit of a place of my own called y Clun Hîr, at the top of Cwm y Ỻwch, below the spurs of the mountain of Bannwchdeni, which some call Bann Arthur and others Moel Arthur. Below thatmoeland in its lap there is a lake of pretty large size, unknown depth, and wondrous nature. For as the stories go, no bird has ever been seen to repair to it or towards it, or to swim on it: it is wholly avoided, and some say that no animals or beasts of any kind are wont to drink of its waters. The peasantry of that country, and especially the shepherds who are wont to frequent thesemoelsandbans, relate many other wonders concerning it andthe exceeding strange things beheld at times in connexion with this loch. This lake or loch is called Ỻyn Cwm y Ỻwch10.’

I.I find it best to begin by reproducing a story which has already been placed on record: this appears desirable on account of its being the most complete of its kind, and the one with which shorter ones can most readily be compared. I allude to the legend of the Lady of Ỻyn y Fan Fach in Carmarthenshire, which I take the liberty of copying from Mr. Rees of Tonn’s version in the introduction toThe Physicians of Myđvai1, published by the Welsh Manuscript Society, at Ỻandovery, in 1861. There he says that he wrote it down from the oral recitations, which I suppose were in Welsh, of John Evans, tiler, of Myđfai, David Williams, Morfa, near Myđfai, who was about ninety years old at the time, and Elizabeth Morgan, of Henỻys Lodge, near Ỻandovery, who was a native of the same village of Myđfai; to this it may be added that he acknowledges obligations also to Joseph Joseph, Esq., F.S.A., Brecon, for collecting particulars from the old inhabitants of the parish of Ỻanđeusant. The legend, as given by Mr. Rees in English, runs as follows, and strongly reminds one in certain parts of the Story of Undine as given in the German of De la Motte Fouqué, with which it should be compared:—‘When the eventful struggle made by the Princes of South Wales to preserve the independence of their country was drawing to its close in the twelfth century,there lived at Blaensawđe2near Ỻanđeusant, Carmarthenshire, a widowed woman, the relict of a farmer who had fallen in those disastrous troubles.‘The widow had an only son to bring up, but Providence smiled upon her, and despite her forlorn condition, her live stock had so increased in course of time, that she could not well depasture them upon her farm, so she sent a portion of her cattle to graze on the adjoining Black Mountain, and their most favourite place was near the small lake called Ỻyn y Fan Fach, on the north-western side of the Carmarthenshire Fans.‘The son grew up to manhood, and was generally sent by his mother to look after the cattle on the mountain. One day, in his peregrinations along the margin of the lake, to his great astonishment, he beheld, sitting on the unruffled surface of the water, a lady; one of the most beautiful creatures that mortal eyes ever beheld, her hair flowed gracefully in ringlets over her shoulders, the tresses of which she arranged with a comb, whilst the glassy surface of her watery couch served for the purpose of a mirror, reflecting back her own image. Suddenly she beheld the young man standing on the brink of the lake, with his eyes riveted on her, and unconsciously offering to herself the provision of barley bread and cheese with which he had been provided when he left his home.‘Bewildered by a feeling of love and admiration for the object before him, he continued to hold out his hand towards the lady, who imperceptibly glided near to him, but gently refused the offer of his provisions.He attempted to touch her, but she eluded his grasp, saying—Cras dy fara;Nid hawđ fy nala.Hard baked is thy bread!’Tis not easy to catch me3;and immediately dived under the water and disappeared, leaving the love-stricken youth to return home, a prey to disappointment and regret that he had been unable to make further acquaintance with one, in comparison with whom the whole of the fair maidens of Ỻanđeusant and Myđfai4whom he had ever seen were as nothing.On his return home the young man communicated to his mother the extraordinary vision he had beheld. She advised him to take some unbaked dough or “toes” the next time in his pocket, as there must have been some spell connected with the hard-baked bread, or “Bara cras,” which prevented his catching the lady.‘Next morning, before the sun had gilded with its rays the peaks of the Fans, the young man was at the lake, not for the purpose of looking after his mother’s cattle, but seeking for the same enchanting vision hehad witnessed the day before; but all in vain did he anxiously strain his eyeballs and glance over the surface of the lake, as only the ripples occasioned by a stiff breeze met his view, and a cloud hung heavily on the summit of the Fan, which imparted an additional gloom to his already distracted mind.‘Hours passed on, the wind was hushed, and the clouds which had enveloped the mountain had vanished into thin air before the powerful beams of the sun, when the youth was startled by seeing some of his mother’s cattle on the precipitous side of the acclivity, nearly on the opposite side of the lake. His duty impelled him to attempt to rescue them from their perilous position, for which purpose he was hastening away, when, to his inexpressible delight, the object of his search again appeared to him as before, and seemed much more beautiful than when he first beheld her. His hand was again held out to her, full of unbaked bread, which he offered with an urgent proffer of his heart also, and vows of eternal attachment. All of which were refused by her, saying—Ỻaith dy fara!Ti ni fynna’.Unbaked is thy bread!I will not have thee5.But the smiles that played upon her features as the lady vanished beneath the waters raised within the young man a hope that forbade him to despair by her refusal of him, and the recollection of which cheered him on his way home. His aged parent was made acquainted with his ill-success, and she suggested that his bread should next time be but slightly baked, as most likely to please the mysterious being of whom he had become enamoured.‘Impelled by an irresistible feeling, the youth lefthis mother’s house early next morning, and with rapid steps he passed over the mountain. He was soon near the margin of the lake, and with all the impatience of an ardent lover did he wait with a feverish anxiety for the reappearance of the mysterious lady.‘The sheep and goats browsed on the precipitous sides of the Fan; the cattle strayed amongst the rocks and large stones, some of which were occasionally loosened from their beds and suddenly rolled down into the lake; rain and sunshine alike came and passed away; but all were unheeded by the youth, so wrapped up was he in looking for the appearance of the lady.‘The freshness of the early morning had disappeared before the sultry rays of the noon-day sun, which in its turn was fast verging towards the west as the evening was dying away and making room for the shades of night, and hope had wellnigh abated of beholding once more the Lady of the Lake. The young man cast a sad and last farewell look over the waters, and, to his astonishment, beheld several cows walking along its surface. The sight of these animals caused hope to revive that they would be followed by another object far more pleasing; nor was he disappointed, for the maiden reappeared, and to his enraptured sight, even lovelier than ever. She approached the land, and he rushed to meet her in the water. A smile encouraged him to seize her hand; neither did she refuse the moderately baked bread he offered her; and after some persuasion she consented to become his bride, on condition that they should only live together until she received from him three blows without a cause,Tri ergyd diachos.Three causeless blows.And if he ever should happen to strike her three suchblows she would leave him for ever. To such conditions he readily consented, and would have consented to any other stipulation, had it been proposed, as he was only intent on then securing such a lovely creature for his wife.‘Thus the Lady of the Lake engaged to become the young man’s wife, and having loosed her hand for a moment she darted away and dived into the lake. His chagrin and grief were such that he determined to cast himself headlong into the deepest water, so as to end his life in the element that had contained in its unfathomed depths the only one for whom he cared to live on earth. As he was on the point of committing this rash act, there emerged out of the laketwomost beautiful ladies, accompanied by a hoary-headed man of noble mien and extraordinary stature, but having otherwise all the force and strength of youth. This man addressed the almost bewildered youth in accents calculated to soothe his troubled mind, saying that as he proposed to marry one of his daughters, he consented to the union, provided the young man could distinguish which of the two ladies before him was the object of his affections. This was no easy task, as the maidens were such perfect counterparts of each other that it seemed quite impossible for him to choose his bride, and if perchance he fixed upon the wrong one all would be for ever lost.‘Whilst the young man narrowly scanned the two ladies, he could not perceive the least difference betwixt the two, and was almost giving up the task in despair, when one of them thrust her foot a slight degree forward. The motion, simple as it was, did not escape the observation of the youth, and he discovered a trifling variation in the mode with which their sandals were tied. This at once put an end to the dilemma, for he,who had on previous occasions been so taken up with the general appearance of the Lady of the Lake, had also noticed the beauty of her feet and ankles, and on now recognizing the peculiarity of her shoe-tie he boldly took hold of her hand.‘ “Thou hast chosen rightly,” said her father; “be to her a kind and faithful husband, and I will give her, as a dowry, as many sheep, cattle, goats, and horses as she can count of each without heaving or drawing in her breath. But remember, that if you prove unkind to her at any time, and strike her three times without a cause, she shall return to me, and shall bring all her stock back with her.”‘Such was the verbal marriage settlement, to which the young man gladly assented, and his bride was desired to count the number of sheep she was to have. She immediately adopted the mode of counting byfives, thus:—One, two, three, four, five—One, two, three, four, five; as many times as possible in rapid succession, till her breath was exhausted. The same process of reckoning had to determine the number of goats, cattle, and horses respectively; and in an instant the full number of each came out of the lake when called upon by the father.‘The young couple were then married, by what ceremony was not stated, and afterwards went to reside at a farm called Esgair Ỻaethdy, somewhat more than a mile from the village of Myđfai, where they lived in prosperity and happiness for several years, and became the parents of three sons, who were beautiful children.‘Once upon a time there was a christening to take place in the neighbourhood, to which the parents were specially invited. When the day arrived the wife appeared very reluctant to attend the christening,alleging that the distance was too great for her to walk. Her husband told her to fetch one of the horses which were grazing in an adjoining field. “I will,” said she, “if you will bring me my gloves which I left in our house.” He went to the house and returned with the gloves, and finding that she had not gone for the horse jocularly slapped her shoulder with one of them, saying, “go! go!” (dos, dos), when she reminded him of the understanding upon which she consented to marry him:—That he was not to strike her without a cause; and warned him to be more cautious for the future.‘On another occasion, when they were together at a wedding, in the midst of the mirth and hilarity of the assembled guests, who had gathered together from all the surrounding country, she burst into tears and sobbed most piteously. Her husband touched her on her shoulder and inquired the cause of her weeping: she said, “Now people are entering into trouble, and your troubles are likely to commence, as you have thesecondtime stricken me without a cause.”‘Years passed on, and their children had grown up, and were particularly clever young men. In the midst of so many worldly blessings at home the husband almost forgot that there remained onlyonecauseless blow to be given to destroy the whole of his prosperity. Still he was watchful lest any trivial occurrence should take place which his wife must regard as a breach of their marriage contract. She told him, as her affection for him was unabated, to be careful that he would not, through some inadvertence, give the last and only blow, which, by an unalterable destiny, over which she had no control, would separate them for ever.‘It, however, so happened that one day they were together at a funeral, where, in the midst of the mourning and grief at the house of the deceased, she appearedin the highest and gayest spirits, and indulged in immoderate fits of laughter, which so shocked her husband that he touched her, saying, “Hush! hush! don’t laugh.” She said that she laughed “because people when they die go out of trouble,” and, rising up, she went out of the house, saying, “The last blow has been struck, our marriage contract is broken, and at an end! Farewell!” Then she started off towards Esgair Ỻaethdy, where she called her cattle and other stock together, each by name. The cattle she called thus:—Mu wlfrech, Moelfrech,Mu olfrech, Gwynfrech,Pedair cae tonn-frech,Yr hen wynebwen,A’r las Geigen,Gyda’r Tarw GwynO lys y Brenin;A’r ỻo du bach,Syđ ar y bach,Dere dithau, yn iach adre!Brindled cow, white speckled,Spotted cow, bold freckled,The four field sward mottled,The old white-faced,And the grey Geingen,With the white Bull,From the court of the King;And the little black calfTho’ suspended on the hook,Come thou also, quite well home!They all immediately obeyed the summons of their mistress. The “little black calf,” although it had been slaughtered, became alive again, and walked off with the rest of the stock at the command of the lady. This happened in the spring of the year, and there were four oxen ploughing in one of the fields; to these she cried:—Pedwar eidion glasSyđ ar y maes,Denwch chwithanYn iach adre!The four grey oxen,That are on the field,Come you alsoQuite well home!Away the whole of the live stock went with the Lady across Myđfai Mountain, towards the lake from whence they came, a distance of above six miles, where they disappeared beneath its waters, leaving no trace behind except a well-marked furrow, which was made by the plough the oxen drew after them into the lake, andwhich remains to this day as a testimony to the truth of this story.‘What became of the affrighted ploughman—whether he was left on the field when the oxen set off, or whether he followed them to the lake, has not been handed down to tradition; neither has the fate of the disconsolate and half-ruined husband been kept in remembrance. But of the sons it is stated that they often wandered about the lake and its vicinity, hoping that their mother might be permitted to visit the face of the earth once more, as they had been apprised of her mysterious origin, her first appearance to their father, and the untoward circumstances which so unhappily deprived them of her maternal care.‘In one of their rambles, at a place near Dôl Howel, at the Mountain Gate, still called “Ỻidiad y Međygon,” The Physicians’ Gate, the mother appeared suddenly, and accosted her eldest son, whose name was Rhiwaỻon, and told him that his mission on earth was to be a benefactor to mankind by relieving them from pain and misery, through healing all manner of their diseases; for which purpose she furnished him with a bag full of medical prescriptions and instructions for the preservation of health. That by strict attention thereto he and his family would become for many generations the most skilful physicians in the country. Then, promising to meet him when her counsel was most needed, she vanished. But on several occasions she met her sons near the banks of the lake, and once she even accompanied them on their return home as far as a place still called “Pant-y-Međygon,” The dingle of the Physicians, where she pointed out to them the various plants and herbs which grew in the dingle, and revealed to them their medicinal qualities or virtues; and the knowledge she imparted to them,together with their unrivalled skill, soon caused them to attain such celebrity that none ever possessed before them. And in order that their knowledge should not be lost, they wisely committed the same to writing, for the benefit of mankind throughout all ages.’To the legend Mr. Rees added the following notes, which we reproduce also at full length:—‘And so ends the story of the Physicians of Myđfai, which has been handed down from one generation to another, thus:—Yr hên wr ỻwyd o’r cornel,Gan ci dad a glywođ chwedel6,A chan ci dad fe glywođ yntauAc ar ei ôl mi gofiais innau.The grey old man in the cornerOf his father heard a story,Which from his father he had heard,And after them I have remembered.As stated in the introduction of the present work [i.e.the Physicians of Myđvai], Rhiwaỻon and his sons became Physicians to Rhys Gryg, Lord of Ỻandovery and Dynefor Castles, “who gave them rank, lands, and privileges at Myđfai for their maintenance in the practice of their art and science, and the healing and benefit of those who should seek their help,” thus affording to those who could not afford to pay, the best medical advice and treatment gratuitously. Such a truly royal foundation could not fail to produce corresponding effects. So the fame of the Physicians of Myđfai was soon established over the whole country, and continued for centuries among their descendants.‘The celebrated Welsh Bard, Dafyđ ap Gwilym, who flourished in the following century, and was buried at the Abbey of Tal-y-ỻychau7, in Carmarthenshire,about the year 1368, says in one of his poems, as quoted in Dr. Davies’ dictionary—Međyg ni wnai mođ y gwnaethMyđfai, o chai đyn međfaeth.A Physician he would not makeAs Myđfai made, if he had a mead fostered man.Of the above lands bestowed upon the Međygon, there are two farms in Myđfai parish still called “Ỻwyn Ifan Feđyg,” the Grove of Evan the Physician; and “Ỻwyn Meredyđ Feđyg,” the Grove of Meredith the Physician. Esgair Ỻaethdy, mentioned in the foregoing legend, was formerly in the possession of the above descendants, and so was Ty newyđ, near Myđfai, which was purchased by Mr. Holford, of Cilgwyn, from the Rev. Charles Lloyd, vicar of Ỻandefaỻe, Breconshire, who married a daughter of one of the Međygon, and had the living of Ỻandefaỻe from a Mr. Vaughan, who presented him to the same out of gratitude, because Mr. Lloyd’s wife’s father had cured him of a disease in the eye. As Mr. Lloyd succeeded to the above living in 1748, and died in 1800, it is probable that the skilful oculist was John Jones, who is mentioned in the following inscription on a tombstone at present fixed against the west end of Myđfai Church:—HERELieth the body of Mr. DAVID JONES, of Mothvey, Surgeon,who was an honest, charitable, and skilful man.He died September 14th, Anno Dom̃ 1719, aged 61.JOHN JONES, Surgeon,Eldest son of the said David Jones, departed this lifethe 25th of November, 1739, in the 44th yearof his Age, and also lyes interred hereunder.These appear to have been the last of the Physicians who practised at Myđfai. The above John Jones resided for some time at Ỻandovery, and was a very eminent surgeon. One of his descendants, namedJohn Lewis, lived at Cwmbran, Myđfai, at which place his great-grandson, Mr. John Jones, now resides.‘Dr. Morgan Owen, Bishop of Ỻandaff, who died at Glasaỻt, parish of Myđfai, in 1645, was a descendant of the Međygon, and an inheritor of much of their landed property in that parish, the bulk of which he bequeathed to his nephew, Morgan Owen, who died in 1667, and was succeeded by his son Henry Owen; and at the decease of the last of whose descendants, Robert Lewis, Esq., the estates became, through the will of one of the family, the property of the late D. A. S. Davies, Esq., M.P. for Carmarthenshire.‘Bishop Owen bequeathed to another nephew, Morgan ap Rees, son of Rees ap John, a descendant of the Međygon, the farm of Rhyblid, and some other property. Morgan ap Rees’ son, Samuel Rice, resided at Loughor, in Gower, Glamorganshire, and had a son, Morgan Rice, who was a merchant in London, and became Lord of the Manor of Tooting Graveney, and High Sheriff in the year 1772, and Deputy Lieutenant of the county of Surrey, 1776. He resided at Hill House, which he built. At his death the whole of his property passed to his only child, John Rice, Esq., whose eldest son, the Rev. John Morgan Rice, inherited the greater portion of his estates. The head of the family is now the Rev. Horatio Morgan Rice, rector of South Hill with Callington, Cornwall, and J.P. for the county, who inherited, with other property, a small estate at Loughor. The above Morgan Rice had landed property in Ỻanmadock and Ỻangenith, as well as Loughor, in Gower, but whether he had any connexion with Howel the Physician (ap Rhys ap Ỻywelyn ap Philip the Physician, and lineal descendant from Einion ap Rhiwaỻon), who resided at Cilgwryd in Gower, is not known.‘Amongst other families who claim descent from the Physicians were the Bowens of Cwmydw, Myđfai; and Jones of Dollgarreg and Penrhock, in the same parish; the latter of whom are represented by Charles Bishop, of Dollgarreg, Esq., Clerk of the Peace for Carmarthenshire, and Thomas Bishop, of Brecon, Esq.‘Rees Williams of Myđfai is recorded as one of the Međygon. His great-grandson was the late Rice Williams, M.D., of Aberystwyth, who died May 16, 1842, aged 85, and appears to have been the last, although not the least eminent, of the Physicians descended from the mysterious Lady of Ỻyn y Fan8.’This brings the legend of the Lady of the Fan Lake into connexion with a widely-spread family. There is another connexion between it and modern times, as will be seen from the following statement kindly made to me by the Rev. A. G. Edwards, Warden of the Welsh College at Ỻandovery, since then appointed Bishop of St. Asaph: ‘An old woman from Myđfai, who is now, that is to say in January 1881, about eighty years of age, tells me that she remembers “thousands and thousands of people visiting the Lake of the Little Fan on the first Sunday or Monday in August, and when she was young she often heard old men declare that at that time a commotion took place in the lake, and that its waters boiled, which was taken to herald the approach of the Lake Lady and her Oxen.” ’ The custom of going up to the lake on the first Sunday in August was a very well known one in years gone by, as I have learned from a good many people, and it is corroborated by Mr. Joseph Joseph of Brecon, who kindly writes as follows, in reply to some queriesof mine: ‘On the first Sunday in the month of August, Ỻyn y Fan Fach is supposed to be boiling (berwi). I have seen scores of people going up to see it (not boiling though) on that day. I do not remember that any of them expected to see the Lady of the Lake.’ As to the boiling of the lake I have nothing to say, and I am not sure that there is anything in the following statement made as an explanation of the yearly visit to the lake by an old fisherwoman from Ỻandovery: ‘The best time for eels is in August, when the north-east wind blows on the lake, and makes huge waves in it. The eels can then be seen floating on the waves.’Last summer I went myself to the village of Myđfai, to see if I could pick up any variants of the legend, but I was hardly successful; for though several of the farmers I questioned could repeat bits of the legend, including the Lake Lady’s call to her cattle as she went away, I got nothing new, except that one of them said that the youth, when he first saw the Lake Lady at a distance, thought she was a goose—he did not even rise to the conception of a swan—but that by degrees he approached her, and discovered that she was a lady in white, and that in due time they were married, and so on. My friend, the Warden of Ỻandovery College, seems, however, to have found a bit of a version which may have been still more unlike the one recorded by Mr. Rees of Tonn: it was from an old man at Myđfai last year, from whom he was, nevertheless, only able to extract the statement ‘that the Lake Lady got somehow entangled in a farmer’s “gambo,” and that ever after his farm was very fertile.’ A ‘gambo,’ I ought to explain, is a kind of a cart without sides, used in South Wales: both the name and the thing seem to have come from England,though I cannot find such a word asgamboorgambeauin the ordinary dictionaries.Among other legends about lake fairies, there are, in the third chapter of Mr. Sikes’British Goblins, two versions of this story: the first of them differs but slightly from Mr. Rees’, in that the farmer used to go near the lake to see some lambs he had bought at a fair, and that whenever he did so three beautiful damsels appeared to him from the lake. They always eluded his attempts to catch them: they ran away into the lake, saying,Cras dy fara, &c. But one day a piece of moist bread came floating ashore, which he ate, and the next day he had a chat with the Lake Maidens. He proposed marriage to one of them, to which she consented, provided he could distinguish her from her sisters the day after. The story then, so far as I can make out from the brief version which Mr. Sikes gives of it, went on like that of Mr. Rees. The former gives another version, with much more interesting variations, which omit all reference, however, to the Physicians of Myđfai, and relate how a young farmer had heard of the Lake Maiden rowing up and down the lake in a golden boat with a golden scull. He went to the lake on New Year’s Eve, saw her, was fascinated by her, and left in despair at her vanishing out of sight, although he cried out to her to stay and be his wife. She faintly replied, and went her way, after he had gazed at her long yellow hair and pale melancholy face. He continued to visit the lake, and grew thin and negligent of his person, owing to his longing. But a wise man, who lived on the mountain, advised him to tempt her with gifts of bread and cheese, which he undertook to do on Midsummer Eve, when he dropped into the lake a large cheese and a loaf of bread. This he did repeatedly, until at lasthis hopes were fulfilled on New Year’s Eve. This time he had gone to the lake clad in his best suit, and at midnight dropped seven white loaves and his biggest and finest cheese into the lake. The Lake Lady by-and-by came in her skiff to where he was, and gracefully stepped ashore. The scene need not be further described: Mr. Sikes gives a picture of it, and the story then proceeds as in the other version.It is a pity that Mr. Rees did not preserve the Welsh versions out of which he pieced together the English one; but as to Mr. Sikes, I cannot discover whence his has been derived, for he seems not to have been too anxious to leave anybody the means of testing his work, as one will find on verifying his references, when he gives any. See also the allusions to him in Hartland’sScience of Fairy Tales, pp. 64, 123, 137, 165, 278.Since writing the foregoing notes the following communication has reached me from a friend of my undergraduate days at Jesus College, Oxford, Mr. Ỻywarch Reynolds of Merthyr Tydfil. Only the first part of it concerns the legend of Ỻyn y Fan Fach; but as the rest is equally racy I make no apology for publishing it in full without any editing, except the insertion of the meaning of two or three of the Welsh words occurring in it:—‘Tell Rhŷs that I have just heard a sequel to the Međygon Myđfai story, got from a rustic on Mynyđ y Banwen, between Glynnêđ and Glyntawë, on a ramble recently with David Lewis the barrister and Sidney Hartland the folklorist. It was to the effect that after the disappearance of theforwn, “the damsel,” into the lake, the disconsolate husband and his friends set to work to drain the lake in order to get at her, if possible. They made a great cutting into the bank, when suddenly a huge hairy monster of hideous aspectemerged from the water and stormed at them for disturbing him, and wound up with this threat:—Os na cha’i lonyđ yn ym ỻe,Fi fođa dre’ ’Byrhonđu!If I get no quiet in my place,I shall drown the town of Brecon!It was evidently the lastbraich, “arm,” of aTriban Morgannwg, but this was all my informant knew of it. From the allusion toTre’ Byrhonđu, it struck me that there was here probably a tale ofỺyn Safađon, which had migrated toỺyn y Fan; because of course there would have to be a considerable change in the “levels” beforeỺyn y Fanand theSawđecould put Brecon in any great jeopardy9.‘We also got another tale about acwmshurwr, “conjurer,” who once lived in Ystradgyrlais (as the rustic pronounced it). The wizard was adyn ỻaw-harn, “a man with an iron hand”; and it being reported that there was a great treasure hidden in Mynyđ y Drum, the wizard said he would secure it, if he could but get some plucky fellow to spend a night with him there. John Gethin was a plucky fellow (dyn “ysprydol”), and he agreed to join thedyn ỻaw-harnin hisdiablerie. The wizard traced two rings on the sward touching each other “like a number 8”; he went into one, and Gethin into the other, the wizard strictly charging him on no account to step out of the ring. Theỻaw-harnthen proceeded totrafod ’i lyfrau, or “busy himself with his books”; and there soon appeared a monstrous bull, bellowing dreadfully; but the plucky Gethin held his ground, and the bull vanished. Next came aterrible object, a “fly-wheel of fire,” which made straight for poor Gethin and made him swerve out of the ring. Thereupon the wheel assumed the form of thediawl, “devil,” who began to haul Gethin away. Theỻaw-harnseized hold of him and tried to get him back. The devil was getting the upper hand, when theỻaw-harnbegged the devil to let him keep Gethin while the piece of candle he had with him lasted. The devil consented, and let go his hold of Gethin, whereupon thecwmshurwrimmediately blew out the candle, and the devil was discomfited. Gethin preserved the piece of candle very carefully, stowing it away in a cool place; but still it wasted away although it was never lighted. Gethin got such a fright that he took to his bed, and as the candle wasted away he did the same, and they both came to an end simultaneously. Gethin vanished—and it was not his body that was put into the coffin, but a lump of clay which was put in to save appearances! It is said that the wizard’s books are in an oaken chest at Waungyrlais farm house to this day.‘We got these tales on a ramble to see “Maen y Gweđiau,” on the mountain near Coelbren Junction Station on the Neath and Brecon Railway (marked on the Ordnance Map), but we had to turn back owing to the fearful heat.’Before dismissing Mr. Reynolds’ letter I may mention a story in point which relates to a lake on the Brecon side of the mountains. It is given at length by the Rev. Edward Davies in hisMythology and Rites of the British Druids(London, 1809), pp. 155–7. According to this legend a door in the rock was to be found open once a year—on May-day, as it is supposed—and from that door one could make one’s way to the garden of the fairies, which was an island in the middle of the lake. This paradise ofexquisite bliss was invisible, however, to those who stood outside the lake: they could only see an indistinct mass in the centre of the water. Once on a time a visitor tried to carry away some of the flowers given him by the fairies, but he was thereby acting against their law, and not only was he punished with the loss of his senses, but the door has never since been left open. It is also related that once an adventurous person attempted to drain the water away ‘in order to discover its contents, when a terrific form arose from the midst of the lake, commanding him to desist, or otherwise he would drown the country.’ This form is clearly of the same species as that which, according to Mr. Reynolds’ story, threatened to drown the town of Brecon. Subsequent inquiries have elicited more information, and I am more especially indebted to my friend Mr. Ivor James, who, as registrar of the University of Wales, has of late years been living at Brecon. He writes to the following effect:—‘The lake you want is Ỻyn Cwm Ỻwch, and the legend is very well known locally, but there are variants. Once on a time men and boys dug a gully through the dam in order to let the water out. A man in a red coat, sitting in an armchair, appeared on the surface of the water and threatened them in the terms which you quote from Mr. Reynolds. The red coat would seem to suggest that this form of the legend dates possibly from a time since our soldiers were first clothed in red. In another case, however, the spectre was that of an old woman; and I am told that a somewhat similar story is told in connexion with a well in the castle wall in the parish of Ỻanđew, to the north of this town—Giraldus Cambrensis’ parish. A friend of mine is employing his spare time at present in an inquiry into the origin of the lakes of thisdistrict, and he tells me that ỺynCwm Ỻwch is of glacial origin, its dam being composed, as he thinks, of glacial débris through which the water always percolates into the valley below. But storm water flows over the dam, and in the course of ages has cut for itself a gully, now about ten feet deep at the deepest point, through the embankment. The story was possibly invented to explain that fact. There is no cave to be seen in the rock, and probably there never was one, as the formation is the Old Red Sandstone; and the island was perhaps equally imaginary.’That is the substance of Mr. James’ letter, in which he, moreover, refers to J. D. Rhys’ account of the lake in his Welsh introduction to his Grammar, published in London in 1592, under the titleCambrobrytannicæ Cymraecæve Linguæ Institutiones et Rudimenta. There the grammarian, in giving some account of himself, mentions his frequent sojourns at the hospitable residence of a nobleman, named M. Morgan Merêdydh, neary Bugeildy ynn Nyphryn Tabhîda o bhywn Swydh Bhaesybhed, that is, ‘near the Beguildy in the Valley of the Teme within the county of Radnor.’ Then he continues to the following effect:—‘But the latter part of this book was thought out under the bushes and green foliage in a bit of a place of my own called y Clun Hîr, at the top of Cwm y Ỻwch, below the spurs of the mountain of Bannwchdeni, which some call Bann Arthur and others Moel Arthur. Below thatmoeland in its lap there is a lake of pretty large size, unknown depth, and wondrous nature. For as the stories go, no bird has ever been seen to repair to it or towards it, or to swim on it: it is wholly avoided, and some say that no animals or beasts of any kind are wont to drink of its waters. The peasantry of that country, and especially the shepherds who are wont to frequent thesemoelsandbans, relate many other wonders concerning it andthe exceeding strange things beheld at times in connexion with this loch. This lake or loch is called Ỻyn Cwm y Ỻwch10.’

I.I find it best to begin by reproducing a story which has already been placed on record: this appears desirable on account of its being the most complete of its kind, and the one with which shorter ones can most readily be compared. I allude to the legend of the Lady of Ỻyn y Fan Fach in Carmarthenshire, which I take the liberty of copying from Mr. Rees of Tonn’s version in the introduction toThe Physicians of Myđvai1, published by the Welsh Manuscript Society, at Ỻandovery, in 1861. There he says that he wrote it down from the oral recitations, which I suppose were in Welsh, of John Evans, tiler, of Myđfai, David Williams, Morfa, near Myđfai, who was about ninety years old at the time, and Elizabeth Morgan, of Henỻys Lodge, near Ỻandovery, who was a native of the same village of Myđfai; to this it may be added that he acknowledges obligations also to Joseph Joseph, Esq., F.S.A., Brecon, for collecting particulars from the old inhabitants of the parish of Ỻanđeusant. The legend, as given by Mr. Rees in English, runs as follows, and strongly reminds one in certain parts of the Story of Undine as given in the German of De la Motte Fouqué, with which it should be compared:—‘When the eventful struggle made by the Princes of South Wales to preserve the independence of their country was drawing to its close in the twelfth century,there lived at Blaensawđe2near Ỻanđeusant, Carmarthenshire, a widowed woman, the relict of a farmer who had fallen in those disastrous troubles.‘The widow had an only son to bring up, but Providence smiled upon her, and despite her forlorn condition, her live stock had so increased in course of time, that she could not well depasture them upon her farm, so she sent a portion of her cattle to graze on the adjoining Black Mountain, and their most favourite place was near the small lake called Ỻyn y Fan Fach, on the north-western side of the Carmarthenshire Fans.‘The son grew up to manhood, and was generally sent by his mother to look after the cattle on the mountain. One day, in his peregrinations along the margin of the lake, to his great astonishment, he beheld, sitting on the unruffled surface of the water, a lady; one of the most beautiful creatures that mortal eyes ever beheld, her hair flowed gracefully in ringlets over her shoulders, the tresses of which she arranged with a comb, whilst the glassy surface of her watery couch served for the purpose of a mirror, reflecting back her own image. Suddenly she beheld the young man standing on the brink of the lake, with his eyes riveted on her, and unconsciously offering to herself the provision of barley bread and cheese with which he had been provided when he left his home.‘Bewildered by a feeling of love and admiration for the object before him, he continued to hold out his hand towards the lady, who imperceptibly glided near to him, but gently refused the offer of his provisions.He attempted to touch her, but she eluded his grasp, saying—Cras dy fara;Nid hawđ fy nala.Hard baked is thy bread!’Tis not easy to catch me3;and immediately dived under the water and disappeared, leaving the love-stricken youth to return home, a prey to disappointment and regret that he had been unable to make further acquaintance with one, in comparison with whom the whole of the fair maidens of Ỻanđeusant and Myđfai4whom he had ever seen were as nothing.On his return home the young man communicated to his mother the extraordinary vision he had beheld. She advised him to take some unbaked dough or “toes” the next time in his pocket, as there must have been some spell connected with the hard-baked bread, or “Bara cras,” which prevented his catching the lady.‘Next morning, before the sun had gilded with its rays the peaks of the Fans, the young man was at the lake, not for the purpose of looking after his mother’s cattle, but seeking for the same enchanting vision hehad witnessed the day before; but all in vain did he anxiously strain his eyeballs and glance over the surface of the lake, as only the ripples occasioned by a stiff breeze met his view, and a cloud hung heavily on the summit of the Fan, which imparted an additional gloom to his already distracted mind.‘Hours passed on, the wind was hushed, and the clouds which had enveloped the mountain had vanished into thin air before the powerful beams of the sun, when the youth was startled by seeing some of his mother’s cattle on the precipitous side of the acclivity, nearly on the opposite side of the lake. His duty impelled him to attempt to rescue them from their perilous position, for which purpose he was hastening away, when, to his inexpressible delight, the object of his search again appeared to him as before, and seemed much more beautiful than when he first beheld her. His hand was again held out to her, full of unbaked bread, which he offered with an urgent proffer of his heart also, and vows of eternal attachment. All of which were refused by her, saying—Ỻaith dy fara!Ti ni fynna’.Unbaked is thy bread!I will not have thee5.But the smiles that played upon her features as the lady vanished beneath the waters raised within the young man a hope that forbade him to despair by her refusal of him, and the recollection of which cheered him on his way home. His aged parent was made acquainted with his ill-success, and she suggested that his bread should next time be but slightly baked, as most likely to please the mysterious being of whom he had become enamoured.‘Impelled by an irresistible feeling, the youth lefthis mother’s house early next morning, and with rapid steps he passed over the mountain. He was soon near the margin of the lake, and with all the impatience of an ardent lover did he wait with a feverish anxiety for the reappearance of the mysterious lady.‘The sheep and goats browsed on the precipitous sides of the Fan; the cattle strayed amongst the rocks and large stones, some of which were occasionally loosened from their beds and suddenly rolled down into the lake; rain and sunshine alike came and passed away; but all were unheeded by the youth, so wrapped up was he in looking for the appearance of the lady.‘The freshness of the early morning had disappeared before the sultry rays of the noon-day sun, which in its turn was fast verging towards the west as the evening was dying away and making room for the shades of night, and hope had wellnigh abated of beholding once more the Lady of the Lake. The young man cast a sad and last farewell look over the waters, and, to his astonishment, beheld several cows walking along its surface. The sight of these animals caused hope to revive that they would be followed by another object far more pleasing; nor was he disappointed, for the maiden reappeared, and to his enraptured sight, even lovelier than ever. She approached the land, and he rushed to meet her in the water. A smile encouraged him to seize her hand; neither did she refuse the moderately baked bread he offered her; and after some persuasion she consented to become his bride, on condition that they should only live together until she received from him three blows without a cause,Tri ergyd diachos.Three causeless blows.And if he ever should happen to strike her three suchblows she would leave him for ever. To such conditions he readily consented, and would have consented to any other stipulation, had it been proposed, as he was only intent on then securing such a lovely creature for his wife.‘Thus the Lady of the Lake engaged to become the young man’s wife, and having loosed her hand for a moment she darted away and dived into the lake. His chagrin and grief were such that he determined to cast himself headlong into the deepest water, so as to end his life in the element that had contained in its unfathomed depths the only one for whom he cared to live on earth. As he was on the point of committing this rash act, there emerged out of the laketwomost beautiful ladies, accompanied by a hoary-headed man of noble mien and extraordinary stature, but having otherwise all the force and strength of youth. This man addressed the almost bewildered youth in accents calculated to soothe his troubled mind, saying that as he proposed to marry one of his daughters, he consented to the union, provided the young man could distinguish which of the two ladies before him was the object of his affections. This was no easy task, as the maidens were such perfect counterparts of each other that it seemed quite impossible for him to choose his bride, and if perchance he fixed upon the wrong one all would be for ever lost.‘Whilst the young man narrowly scanned the two ladies, he could not perceive the least difference betwixt the two, and was almost giving up the task in despair, when one of them thrust her foot a slight degree forward. The motion, simple as it was, did not escape the observation of the youth, and he discovered a trifling variation in the mode with which their sandals were tied. This at once put an end to the dilemma, for he,who had on previous occasions been so taken up with the general appearance of the Lady of the Lake, had also noticed the beauty of her feet and ankles, and on now recognizing the peculiarity of her shoe-tie he boldly took hold of her hand.‘ “Thou hast chosen rightly,” said her father; “be to her a kind and faithful husband, and I will give her, as a dowry, as many sheep, cattle, goats, and horses as she can count of each without heaving or drawing in her breath. But remember, that if you prove unkind to her at any time, and strike her three times without a cause, she shall return to me, and shall bring all her stock back with her.”‘Such was the verbal marriage settlement, to which the young man gladly assented, and his bride was desired to count the number of sheep she was to have. She immediately adopted the mode of counting byfives, thus:—One, two, three, four, five—One, two, three, four, five; as many times as possible in rapid succession, till her breath was exhausted. The same process of reckoning had to determine the number of goats, cattle, and horses respectively; and in an instant the full number of each came out of the lake when called upon by the father.‘The young couple were then married, by what ceremony was not stated, and afterwards went to reside at a farm called Esgair Ỻaethdy, somewhat more than a mile from the village of Myđfai, where they lived in prosperity and happiness for several years, and became the parents of three sons, who were beautiful children.‘Once upon a time there was a christening to take place in the neighbourhood, to which the parents were specially invited. When the day arrived the wife appeared very reluctant to attend the christening,alleging that the distance was too great for her to walk. Her husband told her to fetch one of the horses which were grazing in an adjoining field. “I will,” said she, “if you will bring me my gloves which I left in our house.” He went to the house and returned with the gloves, and finding that she had not gone for the horse jocularly slapped her shoulder with one of them, saying, “go! go!” (dos, dos), when she reminded him of the understanding upon which she consented to marry him:—That he was not to strike her without a cause; and warned him to be more cautious for the future.‘On another occasion, when they were together at a wedding, in the midst of the mirth and hilarity of the assembled guests, who had gathered together from all the surrounding country, she burst into tears and sobbed most piteously. Her husband touched her on her shoulder and inquired the cause of her weeping: she said, “Now people are entering into trouble, and your troubles are likely to commence, as you have thesecondtime stricken me without a cause.”‘Years passed on, and their children had grown up, and were particularly clever young men. In the midst of so many worldly blessings at home the husband almost forgot that there remained onlyonecauseless blow to be given to destroy the whole of his prosperity. Still he was watchful lest any trivial occurrence should take place which his wife must regard as a breach of their marriage contract. She told him, as her affection for him was unabated, to be careful that he would not, through some inadvertence, give the last and only blow, which, by an unalterable destiny, over which she had no control, would separate them for ever.‘It, however, so happened that one day they were together at a funeral, where, in the midst of the mourning and grief at the house of the deceased, she appearedin the highest and gayest spirits, and indulged in immoderate fits of laughter, which so shocked her husband that he touched her, saying, “Hush! hush! don’t laugh.” She said that she laughed “because people when they die go out of trouble,” and, rising up, she went out of the house, saying, “The last blow has been struck, our marriage contract is broken, and at an end! Farewell!” Then she started off towards Esgair Ỻaethdy, where she called her cattle and other stock together, each by name. The cattle she called thus:—Mu wlfrech, Moelfrech,Mu olfrech, Gwynfrech,Pedair cae tonn-frech,Yr hen wynebwen,A’r las Geigen,Gyda’r Tarw GwynO lys y Brenin;A’r ỻo du bach,Syđ ar y bach,Dere dithau, yn iach adre!Brindled cow, white speckled,Spotted cow, bold freckled,The four field sward mottled,The old white-faced,And the grey Geingen,With the white Bull,From the court of the King;And the little black calfTho’ suspended on the hook,Come thou also, quite well home!They all immediately obeyed the summons of their mistress. The “little black calf,” although it had been slaughtered, became alive again, and walked off with the rest of the stock at the command of the lady. This happened in the spring of the year, and there were four oxen ploughing in one of the fields; to these she cried:—Pedwar eidion glasSyđ ar y maes,Denwch chwithanYn iach adre!The four grey oxen,That are on the field,Come you alsoQuite well home!Away the whole of the live stock went with the Lady across Myđfai Mountain, towards the lake from whence they came, a distance of above six miles, where they disappeared beneath its waters, leaving no trace behind except a well-marked furrow, which was made by the plough the oxen drew after them into the lake, andwhich remains to this day as a testimony to the truth of this story.‘What became of the affrighted ploughman—whether he was left on the field when the oxen set off, or whether he followed them to the lake, has not been handed down to tradition; neither has the fate of the disconsolate and half-ruined husband been kept in remembrance. But of the sons it is stated that they often wandered about the lake and its vicinity, hoping that their mother might be permitted to visit the face of the earth once more, as they had been apprised of her mysterious origin, her first appearance to their father, and the untoward circumstances which so unhappily deprived them of her maternal care.‘In one of their rambles, at a place near Dôl Howel, at the Mountain Gate, still called “Ỻidiad y Međygon,” The Physicians’ Gate, the mother appeared suddenly, and accosted her eldest son, whose name was Rhiwaỻon, and told him that his mission on earth was to be a benefactor to mankind by relieving them from pain and misery, through healing all manner of their diseases; for which purpose she furnished him with a bag full of medical prescriptions and instructions for the preservation of health. That by strict attention thereto he and his family would become for many generations the most skilful physicians in the country. Then, promising to meet him when her counsel was most needed, she vanished. But on several occasions she met her sons near the banks of the lake, and once she even accompanied them on their return home as far as a place still called “Pant-y-Međygon,” The dingle of the Physicians, where she pointed out to them the various plants and herbs which grew in the dingle, and revealed to them their medicinal qualities or virtues; and the knowledge she imparted to them,together with their unrivalled skill, soon caused them to attain such celebrity that none ever possessed before them. And in order that their knowledge should not be lost, they wisely committed the same to writing, for the benefit of mankind throughout all ages.’To the legend Mr. Rees added the following notes, which we reproduce also at full length:—‘And so ends the story of the Physicians of Myđfai, which has been handed down from one generation to another, thus:—Yr hên wr ỻwyd o’r cornel,Gan ci dad a glywođ chwedel6,A chan ci dad fe glywođ yntauAc ar ei ôl mi gofiais innau.The grey old man in the cornerOf his father heard a story,Which from his father he had heard,And after them I have remembered.As stated in the introduction of the present work [i.e.the Physicians of Myđvai], Rhiwaỻon and his sons became Physicians to Rhys Gryg, Lord of Ỻandovery and Dynefor Castles, “who gave them rank, lands, and privileges at Myđfai for their maintenance in the practice of their art and science, and the healing and benefit of those who should seek their help,” thus affording to those who could not afford to pay, the best medical advice and treatment gratuitously. Such a truly royal foundation could not fail to produce corresponding effects. So the fame of the Physicians of Myđfai was soon established over the whole country, and continued for centuries among their descendants.‘The celebrated Welsh Bard, Dafyđ ap Gwilym, who flourished in the following century, and was buried at the Abbey of Tal-y-ỻychau7, in Carmarthenshire,about the year 1368, says in one of his poems, as quoted in Dr. Davies’ dictionary—Međyg ni wnai mođ y gwnaethMyđfai, o chai đyn međfaeth.A Physician he would not makeAs Myđfai made, if he had a mead fostered man.Of the above lands bestowed upon the Međygon, there are two farms in Myđfai parish still called “Ỻwyn Ifan Feđyg,” the Grove of Evan the Physician; and “Ỻwyn Meredyđ Feđyg,” the Grove of Meredith the Physician. Esgair Ỻaethdy, mentioned in the foregoing legend, was formerly in the possession of the above descendants, and so was Ty newyđ, near Myđfai, which was purchased by Mr. Holford, of Cilgwyn, from the Rev. Charles Lloyd, vicar of Ỻandefaỻe, Breconshire, who married a daughter of one of the Međygon, and had the living of Ỻandefaỻe from a Mr. Vaughan, who presented him to the same out of gratitude, because Mr. Lloyd’s wife’s father had cured him of a disease in the eye. As Mr. Lloyd succeeded to the above living in 1748, and died in 1800, it is probable that the skilful oculist was John Jones, who is mentioned in the following inscription on a tombstone at present fixed against the west end of Myđfai Church:—HERELieth the body of Mr. DAVID JONES, of Mothvey, Surgeon,who was an honest, charitable, and skilful man.He died September 14th, Anno Dom̃ 1719, aged 61.JOHN JONES, Surgeon,Eldest son of the said David Jones, departed this lifethe 25th of November, 1739, in the 44th yearof his Age, and also lyes interred hereunder.These appear to have been the last of the Physicians who practised at Myđfai. The above John Jones resided for some time at Ỻandovery, and was a very eminent surgeon. One of his descendants, namedJohn Lewis, lived at Cwmbran, Myđfai, at which place his great-grandson, Mr. John Jones, now resides.‘Dr. Morgan Owen, Bishop of Ỻandaff, who died at Glasaỻt, parish of Myđfai, in 1645, was a descendant of the Međygon, and an inheritor of much of their landed property in that parish, the bulk of which he bequeathed to his nephew, Morgan Owen, who died in 1667, and was succeeded by his son Henry Owen; and at the decease of the last of whose descendants, Robert Lewis, Esq., the estates became, through the will of one of the family, the property of the late D. A. S. Davies, Esq., M.P. for Carmarthenshire.‘Bishop Owen bequeathed to another nephew, Morgan ap Rees, son of Rees ap John, a descendant of the Međygon, the farm of Rhyblid, and some other property. Morgan ap Rees’ son, Samuel Rice, resided at Loughor, in Gower, Glamorganshire, and had a son, Morgan Rice, who was a merchant in London, and became Lord of the Manor of Tooting Graveney, and High Sheriff in the year 1772, and Deputy Lieutenant of the county of Surrey, 1776. He resided at Hill House, which he built. At his death the whole of his property passed to his only child, John Rice, Esq., whose eldest son, the Rev. John Morgan Rice, inherited the greater portion of his estates. The head of the family is now the Rev. Horatio Morgan Rice, rector of South Hill with Callington, Cornwall, and J.P. for the county, who inherited, with other property, a small estate at Loughor. The above Morgan Rice had landed property in Ỻanmadock and Ỻangenith, as well as Loughor, in Gower, but whether he had any connexion with Howel the Physician (ap Rhys ap Ỻywelyn ap Philip the Physician, and lineal descendant from Einion ap Rhiwaỻon), who resided at Cilgwryd in Gower, is not known.‘Amongst other families who claim descent from the Physicians were the Bowens of Cwmydw, Myđfai; and Jones of Dollgarreg and Penrhock, in the same parish; the latter of whom are represented by Charles Bishop, of Dollgarreg, Esq., Clerk of the Peace for Carmarthenshire, and Thomas Bishop, of Brecon, Esq.‘Rees Williams of Myđfai is recorded as one of the Međygon. His great-grandson was the late Rice Williams, M.D., of Aberystwyth, who died May 16, 1842, aged 85, and appears to have been the last, although not the least eminent, of the Physicians descended from the mysterious Lady of Ỻyn y Fan8.’This brings the legend of the Lady of the Fan Lake into connexion with a widely-spread family. There is another connexion between it and modern times, as will be seen from the following statement kindly made to me by the Rev. A. G. Edwards, Warden of the Welsh College at Ỻandovery, since then appointed Bishop of St. Asaph: ‘An old woman from Myđfai, who is now, that is to say in January 1881, about eighty years of age, tells me that she remembers “thousands and thousands of people visiting the Lake of the Little Fan on the first Sunday or Monday in August, and when she was young she often heard old men declare that at that time a commotion took place in the lake, and that its waters boiled, which was taken to herald the approach of the Lake Lady and her Oxen.” ’ The custom of going up to the lake on the first Sunday in August was a very well known one in years gone by, as I have learned from a good many people, and it is corroborated by Mr. Joseph Joseph of Brecon, who kindly writes as follows, in reply to some queriesof mine: ‘On the first Sunday in the month of August, Ỻyn y Fan Fach is supposed to be boiling (berwi). I have seen scores of people going up to see it (not boiling though) on that day. I do not remember that any of them expected to see the Lady of the Lake.’ As to the boiling of the lake I have nothing to say, and I am not sure that there is anything in the following statement made as an explanation of the yearly visit to the lake by an old fisherwoman from Ỻandovery: ‘The best time for eels is in August, when the north-east wind blows on the lake, and makes huge waves in it. The eels can then be seen floating on the waves.’Last summer I went myself to the village of Myđfai, to see if I could pick up any variants of the legend, but I was hardly successful; for though several of the farmers I questioned could repeat bits of the legend, including the Lake Lady’s call to her cattle as she went away, I got nothing new, except that one of them said that the youth, when he first saw the Lake Lady at a distance, thought she was a goose—he did not even rise to the conception of a swan—but that by degrees he approached her, and discovered that she was a lady in white, and that in due time they were married, and so on. My friend, the Warden of Ỻandovery College, seems, however, to have found a bit of a version which may have been still more unlike the one recorded by Mr. Rees of Tonn: it was from an old man at Myđfai last year, from whom he was, nevertheless, only able to extract the statement ‘that the Lake Lady got somehow entangled in a farmer’s “gambo,” and that ever after his farm was very fertile.’ A ‘gambo,’ I ought to explain, is a kind of a cart without sides, used in South Wales: both the name and the thing seem to have come from England,though I cannot find such a word asgamboorgambeauin the ordinary dictionaries.Among other legends about lake fairies, there are, in the third chapter of Mr. Sikes’British Goblins, two versions of this story: the first of them differs but slightly from Mr. Rees’, in that the farmer used to go near the lake to see some lambs he had bought at a fair, and that whenever he did so three beautiful damsels appeared to him from the lake. They always eluded his attempts to catch them: they ran away into the lake, saying,Cras dy fara, &c. But one day a piece of moist bread came floating ashore, which he ate, and the next day he had a chat with the Lake Maidens. He proposed marriage to one of them, to which she consented, provided he could distinguish her from her sisters the day after. The story then, so far as I can make out from the brief version which Mr. Sikes gives of it, went on like that of Mr. Rees. The former gives another version, with much more interesting variations, which omit all reference, however, to the Physicians of Myđfai, and relate how a young farmer had heard of the Lake Maiden rowing up and down the lake in a golden boat with a golden scull. He went to the lake on New Year’s Eve, saw her, was fascinated by her, and left in despair at her vanishing out of sight, although he cried out to her to stay and be his wife. She faintly replied, and went her way, after he had gazed at her long yellow hair and pale melancholy face. He continued to visit the lake, and grew thin and negligent of his person, owing to his longing. But a wise man, who lived on the mountain, advised him to tempt her with gifts of bread and cheese, which he undertook to do on Midsummer Eve, when he dropped into the lake a large cheese and a loaf of bread. This he did repeatedly, until at lasthis hopes were fulfilled on New Year’s Eve. This time he had gone to the lake clad in his best suit, and at midnight dropped seven white loaves and his biggest and finest cheese into the lake. The Lake Lady by-and-by came in her skiff to where he was, and gracefully stepped ashore. The scene need not be further described: Mr. Sikes gives a picture of it, and the story then proceeds as in the other version.It is a pity that Mr. Rees did not preserve the Welsh versions out of which he pieced together the English one; but as to Mr. Sikes, I cannot discover whence his has been derived, for he seems not to have been too anxious to leave anybody the means of testing his work, as one will find on verifying his references, when he gives any. See also the allusions to him in Hartland’sScience of Fairy Tales, pp. 64, 123, 137, 165, 278.Since writing the foregoing notes the following communication has reached me from a friend of my undergraduate days at Jesus College, Oxford, Mr. Ỻywarch Reynolds of Merthyr Tydfil. Only the first part of it concerns the legend of Ỻyn y Fan Fach; but as the rest is equally racy I make no apology for publishing it in full without any editing, except the insertion of the meaning of two or three of the Welsh words occurring in it:—‘Tell Rhŷs that I have just heard a sequel to the Međygon Myđfai story, got from a rustic on Mynyđ y Banwen, between Glynnêđ and Glyntawë, on a ramble recently with David Lewis the barrister and Sidney Hartland the folklorist. It was to the effect that after the disappearance of theforwn, “the damsel,” into the lake, the disconsolate husband and his friends set to work to drain the lake in order to get at her, if possible. They made a great cutting into the bank, when suddenly a huge hairy monster of hideous aspectemerged from the water and stormed at them for disturbing him, and wound up with this threat:—Os na cha’i lonyđ yn ym ỻe,Fi fođa dre’ ’Byrhonđu!If I get no quiet in my place,I shall drown the town of Brecon!It was evidently the lastbraich, “arm,” of aTriban Morgannwg, but this was all my informant knew of it. From the allusion toTre’ Byrhonđu, it struck me that there was here probably a tale ofỺyn Safađon, which had migrated toỺyn y Fan; because of course there would have to be a considerable change in the “levels” beforeỺyn y Fanand theSawđecould put Brecon in any great jeopardy9.‘We also got another tale about acwmshurwr, “conjurer,” who once lived in Ystradgyrlais (as the rustic pronounced it). The wizard was adyn ỻaw-harn, “a man with an iron hand”; and it being reported that there was a great treasure hidden in Mynyđ y Drum, the wizard said he would secure it, if he could but get some plucky fellow to spend a night with him there. John Gethin was a plucky fellow (dyn “ysprydol”), and he agreed to join thedyn ỻaw-harnin hisdiablerie. The wizard traced two rings on the sward touching each other “like a number 8”; he went into one, and Gethin into the other, the wizard strictly charging him on no account to step out of the ring. Theỻaw-harnthen proceeded totrafod ’i lyfrau, or “busy himself with his books”; and there soon appeared a monstrous bull, bellowing dreadfully; but the plucky Gethin held his ground, and the bull vanished. Next came aterrible object, a “fly-wheel of fire,” which made straight for poor Gethin and made him swerve out of the ring. Thereupon the wheel assumed the form of thediawl, “devil,” who began to haul Gethin away. Theỻaw-harnseized hold of him and tried to get him back. The devil was getting the upper hand, when theỻaw-harnbegged the devil to let him keep Gethin while the piece of candle he had with him lasted. The devil consented, and let go his hold of Gethin, whereupon thecwmshurwrimmediately blew out the candle, and the devil was discomfited. Gethin preserved the piece of candle very carefully, stowing it away in a cool place; but still it wasted away although it was never lighted. Gethin got such a fright that he took to his bed, and as the candle wasted away he did the same, and they both came to an end simultaneously. Gethin vanished—and it was not his body that was put into the coffin, but a lump of clay which was put in to save appearances! It is said that the wizard’s books are in an oaken chest at Waungyrlais farm house to this day.‘We got these tales on a ramble to see “Maen y Gweđiau,” on the mountain near Coelbren Junction Station on the Neath and Brecon Railway (marked on the Ordnance Map), but we had to turn back owing to the fearful heat.’Before dismissing Mr. Reynolds’ letter I may mention a story in point which relates to a lake on the Brecon side of the mountains. It is given at length by the Rev. Edward Davies in hisMythology and Rites of the British Druids(London, 1809), pp. 155–7. According to this legend a door in the rock was to be found open once a year—on May-day, as it is supposed—and from that door one could make one’s way to the garden of the fairies, which was an island in the middle of the lake. This paradise ofexquisite bliss was invisible, however, to those who stood outside the lake: they could only see an indistinct mass in the centre of the water. Once on a time a visitor tried to carry away some of the flowers given him by the fairies, but he was thereby acting against their law, and not only was he punished with the loss of his senses, but the door has never since been left open. It is also related that once an adventurous person attempted to drain the water away ‘in order to discover its contents, when a terrific form arose from the midst of the lake, commanding him to desist, or otherwise he would drown the country.’ This form is clearly of the same species as that which, according to Mr. Reynolds’ story, threatened to drown the town of Brecon. Subsequent inquiries have elicited more information, and I am more especially indebted to my friend Mr. Ivor James, who, as registrar of the University of Wales, has of late years been living at Brecon. He writes to the following effect:—‘The lake you want is Ỻyn Cwm Ỻwch, and the legend is very well known locally, but there are variants. Once on a time men and boys dug a gully through the dam in order to let the water out. A man in a red coat, sitting in an armchair, appeared on the surface of the water and threatened them in the terms which you quote from Mr. Reynolds. The red coat would seem to suggest that this form of the legend dates possibly from a time since our soldiers were first clothed in red. In another case, however, the spectre was that of an old woman; and I am told that a somewhat similar story is told in connexion with a well in the castle wall in the parish of Ỻanđew, to the north of this town—Giraldus Cambrensis’ parish. A friend of mine is employing his spare time at present in an inquiry into the origin of the lakes of thisdistrict, and he tells me that ỺynCwm Ỻwch is of glacial origin, its dam being composed, as he thinks, of glacial débris through which the water always percolates into the valley below. But storm water flows over the dam, and in the course of ages has cut for itself a gully, now about ten feet deep at the deepest point, through the embankment. The story was possibly invented to explain that fact. There is no cave to be seen in the rock, and probably there never was one, as the formation is the Old Red Sandstone; and the island was perhaps equally imaginary.’That is the substance of Mr. James’ letter, in which he, moreover, refers to J. D. Rhys’ account of the lake in his Welsh introduction to his Grammar, published in London in 1592, under the titleCambrobrytannicæ Cymraecæve Linguæ Institutiones et Rudimenta. There the grammarian, in giving some account of himself, mentions his frequent sojourns at the hospitable residence of a nobleman, named M. Morgan Merêdydh, neary Bugeildy ynn Nyphryn Tabhîda o bhywn Swydh Bhaesybhed, that is, ‘near the Beguildy in the Valley of the Teme within the county of Radnor.’ Then he continues to the following effect:—‘But the latter part of this book was thought out under the bushes and green foliage in a bit of a place of my own called y Clun Hîr, at the top of Cwm y Ỻwch, below the spurs of the mountain of Bannwchdeni, which some call Bann Arthur and others Moel Arthur. Below thatmoeland in its lap there is a lake of pretty large size, unknown depth, and wondrous nature. For as the stories go, no bird has ever been seen to repair to it or towards it, or to swim on it: it is wholly avoided, and some say that no animals or beasts of any kind are wont to drink of its waters. The peasantry of that country, and especially the shepherds who are wont to frequent thesemoelsandbans, relate many other wonders concerning it andthe exceeding strange things beheld at times in connexion with this loch. This lake or loch is called Ỻyn Cwm y Ỻwch10.’

I.

I find it best to begin by reproducing a story which has already been placed on record: this appears desirable on account of its being the most complete of its kind, and the one with which shorter ones can most readily be compared. I allude to the legend of the Lady of Ỻyn y Fan Fach in Carmarthenshire, which I take the liberty of copying from Mr. Rees of Tonn’s version in the introduction toThe Physicians of Myđvai1, published by the Welsh Manuscript Society, at Ỻandovery, in 1861. There he says that he wrote it down from the oral recitations, which I suppose were in Welsh, of John Evans, tiler, of Myđfai, David Williams, Morfa, near Myđfai, who was about ninety years old at the time, and Elizabeth Morgan, of Henỻys Lodge, near Ỻandovery, who was a native of the same village of Myđfai; to this it may be added that he acknowledges obligations also to Joseph Joseph, Esq., F.S.A., Brecon, for collecting particulars from the old inhabitants of the parish of Ỻanđeusant. The legend, as given by Mr. Rees in English, runs as follows, and strongly reminds one in certain parts of the Story of Undine as given in the German of De la Motte Fouqué, with which it should be compared:—‘When the eventful struggle made by the Princes of South Wales to preserve the independence of their country was drawing to its close in the twelfth century,there lived at Blaensawđe2near Ỻanđeusant, Carmarthenshire, a widowed woman, the relict of a farmer who had fallen in those disastrous troubles.‘The widow had an only son to bring up, but Providence smiled upon her, and despite her forlorn condition, her live stock had so increased in course of time, that she could not well depasture them upon her farm, so she sent a portion of her cattle to graze on the adjoining Black Mountain, and their most favourite place was near the small lake called Ỻyn y Fan Fach, on the north-western side of the Carmarthenshire Fans.‘The son grew up to manhood, and was generally sent by his mother to look after the cattle on the mountain. One day, in his peregrinations along the margin of the lake, to his great astonishment, he beheld, sitting on the unruffled surface of the water, a lady; one of the most beautiful creatures that mortal eyes ever beheld, her hair flowed gracefully in ringlets over her shoulders, the tresses of which she arranged with a comb, whilst the glassy surface of her watery couch served for the purpose of a mirror, reflecting back her own image. Suddenly she beheld the young man standing on the brink of the lake, with his eyes riveted on her, and unconsciously offering to herself the provision of barley bread and cheese with which he had been provided when he left his home.‘Bewildered by a feeling of love and admiration for the object before him, he continued to hold out his hand towards the lady, who imperceptibly glided near to him, but gently refused the offer of his provisions.He attempted to touch her, but she eluded his grasp, saying—Cras dy fara;Nid hawđ fy nala.Hard baked is thy bread!’Tis not easy to catch me3;and immediately dived under the water and disappeared, leaving the love-stricken youth to return home, a prey to disappointment and regret that he had been unable to make further acquaintance with one, in comparison with whom the whole of the fair maidens of Ỻanđeusant and Myđfai4whom he had ever seen were as nothing.On his return home the young man communicated to his mother the extraordinary vision he had beheld. She advised him to take some unbaked dough or “toes” the next time in his pocket, as there must have been some spell connected with the hard-baked bread, or “Bara cras,” which prevented his catching the lady.‘Next morning, before the sun had gilded with its rays the peaks of the Fans, the young man was at the lake, not for the purpose of looking after his mother’s cattle, but seeking for the same enchanting vision hehad witnessed the day before; but all in vain did he anxiously strain his eyeballs and glance over the surface of the lake, as only the ripples occasioned by a stiff breeze met his view, and a cloud hung heavily on the summit of the Fan, which imparted an additional gloom to his already distracted mind.‘Hours passed on, the wind was hushed, and the clouds which had enveloped the mountain had vanished into thin air before the powerful beams of the sun, when the youth was startled by seeing some of his mother’s cattle on the precipitous side of the acclivity, nearly on the opposite side of the lake. His duty impelled him to attempt to rescue them from their perilous position, for which purpose he was hastening away, when, to his inexpressible delight, the object of his search again appeared to him as before, and seemed much more beautiful than when he first beheld her. His hand was again held out to her, full of unbaked bread, which he offered with an urgent proffer of his heart also, and vows of eternal attachment. All of which were refused by her, saying—Ỻaith dy fara!Ti ni fynna’.Unbaked is thy bread!I will not have thee5.But the smiles that played upon her features as the lady vanished beneath the waters raised within the young man a hope that forbade him to despair by her refusal of him, and the recollection of which cheered him on his way home. His aged parent was made acquainted with his ill-success, and she suggested that his bread should next time be but slightly baked, as most likely to please the mysterious being of whom he had become enamoured.‘Impelled by an irresistible feeling, the youth lefthis mother’s house early next morning, and with rapid steps he passed over the mountain. He was soon near the margin of the lake, and with all the impatience of an ardent lover did he wait with a feverish anxiety for the reappearance of the mysterious lady.‘The sheep and goats browsed on the precipitous sides of the Fan; the cattle strayed amongst the rocks and large stones, some of which were occasionally loosened from their beds and suddenly rolled down into the lake; rain and sunshine alike came and passed away; but all were unheeded by the youth, so wrapped up was he in looking for the appearance of the lady.‘The freshness of the early morning had disappeared before the sultry rays of the noon-day sun, which in its turn was fast verging towards the west as the evening was dying away and making room for the shades of night, and hope had wellnigh abated of beholding once more the Lady of the Lake. The young man cast a sad and last farewell look over the waters, and, to his astonishment, beheld several cows walking along its surface. The sight of these animals caused hope to revive that they would be followed by another object far more pleasing; nor was he disappointed, for the maiden reappeared, and to his enraptured sight, even lovelier than ever. She approached the land, and he rushed to meet her in the water. A smile encouraged him to seize her hand; neither did she refuse the moderately baked bread he offered her; and after some persuasion she consented to become his bride, on condition that they should only live together until she received from him three blows without a cause,Tri ergyd diachos.Three causeless blows.And if he ever should happen to strike her three suchblows she would leave him for ever. To such conditions he readily consented, and would have consented to any other stipulation, had it been proposed, as he was only intent on then securing such a lovely creature for his wife.‘Thus the Lady of the Lake engaged to become the young man’s wife, and having loosed her hand for a moment she darted away and dived into the lake. His chagrin and grief were such that he determined to cast himself headlong into the deepest water, so as to end his life in the element that had contained in its unfathomed depths the only one for whom he cared to live on earth. As he was on the point of committing this rash act, there emerged out of the laketwomost beautiful ladies, accompanied by a hoary-headed man of noble mien and extraordinary stature, but having otherwise all the force and strength of youth. This man addressed the almost bewildered youth in accents calculated to soothe his troubled mind, saying that as he proposed to marry one of his daughters, he consented to the union, provided the young man could distinguish which of the two ladies before him was the object of his affections. This was no easy task, as the maidens were such perfect counterparts of each other that it seemed quite impossible for him to choose his bride, and if perchance he fixed upon the wrong one all would be for ever lost.‘Whilst the young man narrowly scanned the two ladies, he could not perceive the least difference betwixt the two, and was almost giving up the task in despair, when one of them thrust her foot a slight degree forward. The motion, simple as it was, did not escape the observation of the youth, and he discovered a trifling variation in the mode with which their sandals were tied. This at once put an end to the dilemma, for he,who had on previous occasions been so taken up with the general appearance of the Lady of the Lake, had also noticed the beauty of her feet and ankles, and on now recognizing the peculiarity of her shoe-tie he boldly took hold of her hand.‘ “Thou hast chosen rightly,” said her father; “be to her a kind and faithful husband, and I will give her, as a dowry, as many sheep, cattle, goats, and horses as she can count of each without heaving or drawing in her breath. But remember, that if you prove unkind to her at any time, and strike her three times without a cause, she shall return to me, and shall bring all her stock back with her.”‘Such was the verbal marriage settlement, to which the young man gladly assented, and his bride was desired to count the number of sheep she was to have. She immediately adopted the mode of counting byfives, thus:—One, two, three, four, five—One, two, three, four, five; as many times as possible in rapid succession, till her breath was exhausted. The same process of reckoning had to determine the number of goats, cattle, and horses respectively; and in an instant the full number of each came out of the lake when called upon by the father.‘The young couple were then married, by what ceremony was not stated, and afterwards went to reside at a farm called Esgair Ỻaethdy, somewhat more than a mile from the village of Myđfai, where they lived in prosperity and happiness for several years, and became the parents of three sons, who were beautiful children.‘Once upon a time there was a christening to take place in the neighbourhood, to which the parents were specially invited. When the day arrived the wife appeared very reluctant to attend the christening,alleging that the distance was too great for her to walk. Her husband told her to fetch one of the horses which were grazing in an adjoining field. “I will,” said she, “if you will bring me my gloves which I left in our house.” He went to the house and returned with the gloves, and finding that she had not gone for the horse jocularly slapped her shoulder with one of them, saying, “go! go!” (dos, dos), when she reminded him of the understanding upon which she consented to marry him:—That he was not to strike her without a cause; and warned him to be more cautious for the future.‘On another occasion, when they were together at a wedding, in the midst of the mirth and hilarity of the assembled guests, who had gathered together from all the surrounding country, she burst into tears and sobbed most piteously. Her husband touched her on her shoulder and inquired the cause of her weeping: she said, “Now people are entering into trouble, and your troubles are likely to commence, as you have thesecondtime stricken me without a cause.”‘Years passed on, and their children had grown up, and were particularly clever young men. In the midst of so many worldly blessings at home the husband almost forgot that there remained onlyonecauseless blow to be given to destroy the whole of his prosperity. Still he was watchful lest any trivial occurrence should take place which his wife must regard as a breach of their marriage contract. She told him, as her affection for him was unabated, to be careful that he would not, through some inadvertence, give the last and only blow, which, by an unalterable destiny, over which she had no control, would separate them for ever.‘It, however, so happened that one day they were together at a funeral, where, in the midst of the mourning and grief at the house of the deceased, she appearedin the highest and gayest spirits, and indulged in immoderate fits of laughter, which so shocked her husband that he touched her, saying, “Hush! hush! don’t laugh.” She said that she laughed “because people when they die go out of trouble,” and, rising up, she went out of the house, saying, “The last blow has been struck, our marriage contract is broken, and at an end! Farewell!” Then she started off towards Esgair Ỻaethdy, where she called her cattle and other stock together, each by name. The cattle she called thus:—Mu wlfrech, Moelfrech,Mu olfrech, Gwynfrech,Pedair cae tonn-frech,Yr hen wynebwen,A’r las Geigen,Gyda’r Tarw GwynO lys y Brenin;A’r ỻo du bach,Syđ ar y bach,Dere dithau, yn iach adre!Brindled cow, white speckled,Spotted cow, bold freckled,The four field sward mottled,The old white-faced,And the grey Geingen,With the white Bull,From the court of the King;And the little black calfTho’ suspended on the hook,Come thou also, quite well home!They all immediately obeyed the summons of their mistress. The “little black calf,” although it had been slaughtered, became alive again, and walked off with the rest of the stock at the command of the lady. This happened in the spring of the year, and there were four oxen ploughing in one of the fields; to these she cried:—Pedwar eidion glasSyđ ar y maes,Denwch chwithanYn iach adre!The four grey oxen,That are on the field,Come you alsoQuite well home!Away the whole of the live stock went with the Lady across Myđfai Mountain, towards the lake from whence they came, a distance of above six miles, where they disappeared beneath its waters, leaving no trace behind except a well-marked furrow, which was made by the plough the oxen drew after them into the lake, andwhich remains to this day as a testimony to the truth of this story.‘What became of the affrighted ploughman—whether he was left on the field when the oxen set off, or whether he followed them to the lake, has not been handed down to tradition; neither has the fate of the disconsolate and half-ruined husband been kept in remembrance. But of the sons it is stated that they often wandered about the lake and its vicinity, hoping that their mother might be permitted to visit the face of the earth once more, as they had been apprised of her mysterious origin, her first appearance to their father, and the untoward circumstances which so unhappily deprived them of her maternal care.‘In one of their rambles, at a place near Dôl Howel, at the Mountain Gate, still called “Ỻidiad y Međygon,” The Physicians’ Gate, the mother appeared suddenly, and accosted her eldest son, whose name was Rhiwaỻon, and told him that his mission on earth was to be a benefactor to mankind by relieving them from pain and misery, through healing all manner of their diseases; for which purpose she furnished him with a bag full of medical prescriptions and instructions for the preservation of health. That by strict attention thereto he and his family would become for many generations the most skilful physicians in the country. Then, promising to meet him when her counsel was most needed, she vanished. But on several occasions she met her sons near the banks of the lake, and once she even accompanied them on their return home as far as a place still called “Pant-y-Međygon,” The dingle of the Physicians, where she pointed out to them the various plants and herbs which grew in the dingle, and revealed to them their medicinal qualities or virtues; and the knowledge she imparted to them,together with their unrivalled skill, soon caused them to attain such celebrity that none ever possessed before them. And in order that their knowledge should not be lost, they wisely committed the same to writing, for the benefit of mankind throughout all ages.’To the legend Mr. Rees added the following notes, which we reproduce also at full length:—‘And so ends the story of the Physicians of Myđfai, which has been handed down from one generation to another, thus:—Yr hên wr ỻwyd o’r cornel,Gan ci dad a glywođ chwedel6,A chan ci dad fe glywođ yntauAc ar ei ôl mi gofiais innau.The grey old man in the cornerOf his father heard a story,Which from his father he had heard,And after them I have remembered.As stated in the introduction of the present work [i.e.the Physicians of Myđvai], Rhiwaỻon and his sons became Physicians to Rhys Gryg, Lord of Ỻandovery and Dynefor Castles, “who gave them rank, lands, and privileges at Myđfai for their maintenance in the practice of their art and science, and the healing and benefit of those who should seek their help,” thus affording to those who could not afford to pay, the best medical advice and treatment gratuitously. Such a truly royal foundation could not fail to produce corresponding effects. So the fame of the Physicians of Myđfai was soon established over the whole country, and continued for centuries among their descendants.‘The celebrated Welsh Bard, Dafyđ ap Gwilym, who flourished in the following century, and was buried at the Abbey of Tal-y-ỻychau7, in Carmarthenshire,about the year 1368, says in one of his poems, as quoted in Dr. Davies’ dictionary—Međyg ni wnai mođ y gwnaethMyđfai, o chai đyn međfaeth.A Physician he would not makeAs Myđfai made, if he had a mead fostered man.Of the above lands bestowed upon the Međygon, there are two farms in Myđfai parish still called “Ỻwyn Ifan Feđyg,” the Grove of Evan the Physician; and “Ỻwyn Meredyđ Feđyg,” the Grove of Meredith the Physician. Esgair Ỻaethdy, mentioned in the foregoing legend, was formerly in the possession of the above descendants, and so was Ty newyđ, near Myđfai, which was purchased by Mr. Holford, of Cilgwyn, from the Rev. Charles Lloyd, vicar of Ỻandefaỻe, Breconshire, who married a daughter of one of the Međygon, and had the living of Ỻandefaỻe from a Mr. Vaughan, who presented him to the same out of gratitude, because Mr. Lloyd’s wife’s father had cured him of a disease in the eye. As Mr. Lloyd succeeded to the above living in 1748, and died in 1800, it is probable that the skilful oculist was John Jones, who is mentioned in the following inscription on a tombstone at present fixed against the west end of Myđfai Church:—HERELieth the body of Mr. DAVID JONES, of Mothvey, Surgeon,who was an honest, charitable, and skilful man.He died September 14th, Anno Dom̃ 1719, aged 61.JOHN JONES, Surgeon,Eldest son of the said David Jones, departed this lifethe 25th of November, 1739, in the 44th yearof his Age, and also lyes interred hereunder.These appear to have been the last of the Physicians who practised at Myđfai. The above John Jones resided for some time at Ỻandovery, and was a very eminent surgeon. One of his descendants, namedJohn Lewis, lived at Cwmbran, Myđfai, at which place his great-grandson, Mr. John Jones, now resides.‘Dr. Morgan Owen, Bishop of Ỻandaff, who died at Glasaỻt, parish of Myđfai, in 1645, was a descendant of the Međygon, and an inheritor of much of their landed property in that parish, the bulk of which he bequeathed to his nephew, Morgan Owen, who died in 1667, and was succeeded by his son Henry Owen; and at the decease of the last of whose descendants, Robert Lewis, Esq., the estates became, through the will of one of the family, the property of the late D. A. S. Davies, Esq., M.P. for Carmarthenshire.‘Bishop Owen bequeathed to another nephew, Morgan ap Rees, son of Rees ap John, a descendant of the Međygon, the farm of Rhyblid, and some other property. Morgan ap Rees’ son, Samuel Rice, resided at Loughor, in Gower, Glamorganshire, and had a son, Morgan Rice, who was a merchant in London, and became Lord of the Manor of Tooting Graveney, and High Sheriff in the year 1772, and Deputy Lieutenant of the county of Surrey, 1776. He resided at Hill House, which he built. At his death the whole of his property passed to his only child, John Rice, Esq., whose eldest son, the Rev. John Morgan Rice, inherited the greater portion of his estates. The head of the family is now the Rev. Horatio Morgan Rice, rector of South Hill with Callington, Cornwall, and J.P. for the county, who inherited, with other property, a small estate at Loughor. The above Morgan Rice had landed property in Ỻanmadock and Ỻangenith, as well as Loughor, in Gower, but whether he had any connexion with Howel the Physician (ap Rhys ap Ỻywelyn ap Philip the Physician, and lineal descendant from Einion ap Rhiwaỻon), who resided at Cilgwryd in Gower, is not known.‘Amongst other families who claim descent from the Physicians were the Bowens of Cwmydw, Myđfai; and Jones of Dollgarreg and Penrhock, in the same parish; the latter of whom are represented by Charles Bishop, of Dollgarreg, Esq., Clerk of the Peace for Carmarthenshire, and Thomas Bishop, of Brecon, Esq.‘Rees Williams of Myđfai is recorded as one of the Međygon. His great-grandson was the late Rice Williams, M.D., of Aberystwyth, who died May 16, 1842, aged 85, and appears to have been the last, although not the least eminent, of the Physicians descended from the mysterious Lady of Ỻyn y Fan8.’This brings the legend of the Lady of the Fan Lake into connexion with a widely-spread family. There is another connexion between it and modern times, as will be seen from the following statement kindly made to me by the Rev. A. G. Edwards, Warden of the Welsh College at Ỻandovery, since then appointed Bishop of St. Asaph: ‘An old woman from Myđfai, who is now, that is to say in January 1881, about eighty years of age, tells me that she remembers “thousands and thousands of people visiting the Lake of the Little Fan on the first Sunday or Monday in August, and when she was young she often heard old men declare that at that time a commotion took place in the lake, and that its waters boiled, which was taken to herald the approach of the Lake Lady and her Oxen.” ’ The custom of going up to the lake on the first Sunday in August was a very well known one in years gone by, as I have learned from a good many people, and it is corroborated by Mr. Joseph Joseph of Brecon, who kindly writes as follows, in reply to some queriesof mine: ‘On the first Sunday in the month of August, Ỻyn y Fan Fach is supposed to be boiling (berwi). I have seen scores of people going up to see it (not boiling though) on that day. I do not remember that any of them expected to see the Lady of the Lake.’ As to the boiling of the lake I have nothing to say, and I am not sure that there is anything in the following statement made as an explanation of the yearly visit to the lake by an old fisherwoman from Ỻandovery: ‘The best time for eels is in August, when the north-east wind blows on the lake, and makes huge waves in it. The eels can then be seen floating on the waves.’Last summer I went myself to the village of Myđfai, to see if I could pick up any variants of the legend, but I was hardly successful; for though several of the farmers I questioned could repeat bits of the legend, including the Lake Lady’s call to her cattle as she went away, I got nothing new, except that one of them said that the youth, when he first saw the Lake Lady at a distance, thought she was a goose—he did not even rise to the conception of a swan—but that by degrees he approached her, and discovered that she was a lady in white, and that in due time they were married, and so on. My friend, the Warden of Ỻandovery College, seems, however, to have found a bit of a version which may have been still more unlike the one recorded by Mr. Rees of Tonn: it was from an old man at Myđfai last year, from whom he was, nevertheless, only able to extract the statement ‘that the Lake Lady got somehow entangled in a farmer’s “gambo,” and that ever after his farm was very fertile.’ A ‘gambo,’ I ought to explain, is a kind of a cart without sides, used in South Wales: both the name and the thing seem to have come from England,though I cannot find such a word asgamboorgambeauin the ordinary dictionaries.Among other legends about lake fairies, there are, in the third chapter of Mr. Sikes’British Goblins, two versions of this story: the first of them differs but slightly from Mr. Rees’, in that the farmer used to go near the lake to see some lambs he had bought at a fair, and that whenever he did so three beautiful damsels appeared to him from the lake. They always eluded his attempts to catch them: they ran away into the lake, saying,Cras dy fara, &c. But one day a piece of moist bread came floating ashore, which he ate, and the next day he had a chat with the Lake Maidens. He proposed marriage to one of them, to which she consented, provided he could distinguish her from her sisters the day after. The story then, so far as I can make out from the brief version which Mr. Sikes gives of it, went on like that of Mr. Rees. The former gives another version, with much more interesting variations, which omit all reference, however, to the Physicians of Myđfai, and relate how a young farmer had heard of the Lake Maiden rowing up and down the lake in a golden boat with a golden scull. He went to the lake on New Year’s Eve, saw her, was fascinated by her, and left in despair at her vanishing out of sight, although he cried out to her to stay and be his wife. She faintly replied, and went her way, after he had gazed at her long yellow hair and pale melancholy face. He continued to visit the lake, and grew thin and negligent of his person, owing to his longing. But a wise man, who lived on the mountain, advised him to tempt her with gifts of bread and cheese, which he undertook to do on Midsummer Eve, when he dropped into the lake a large cheese and a loaf of bread. This he did repeatedly, until at lasthis hopes were fulfilled on New Year’s Eve. This time he had gone to the lake clad in his best suit, and at midnight dropped seven white loaves and his biggest and finest cheese into the lake. The Lake Lady by-and-by came in her skiff to where he was, and gracefully stepped ashore. The scene need not be further described: Mr. Sikes gives a picture of it, and the story then proceeds as in the other version.It is a pity that Mr. Rees did not preserve the Welsh versions out of which he pieced together the English one; but as to Mr. Sikes, I cannot discover whence his has been derived, for he seems not to have been too anxious to leave anybody the means of testing his work, as one will find on verifying his references, when he gives any. See also the allusions to him in Hartland’sScience of Fairy Tales, pp. 64, 123, 137, 165, 278.Since writing the foregoing notes the following communication has reached me from a friend of my undergraduate days at Jesus College, Oxford, Mr. Ỻywarch Reynolds of Merthyr Tydfil. Only the first part of it concerns the legend of Ỻyn y Fan Fach; but as the rest is equally racy I make no apology for publishing it in full without any editing, except the insertion of the meaning of two or three of the Welsh words occurring in it:—‘Tell Rhŷs that I have just heard a sequel to the Međygon Myđfai story, got from a rustic on Mynyđ y Banwen, between Glynnêđ and Glyntawë, on a ramble recently with David Lewis the barrister and Sidney Hartland the folklorist. It was to the effect that after the disappearance of theforwn, “the damsel,” into the lake, the disconsolate husband and his friends set to work to drain the lake in order to get at her, if possible. They made a great cutting into the bank, when suddenly a huge hairy monster of hideous aspectemerged from the water and stormed at them for disturbing him, and wound up with this threat:—Os na cha’i lonyđ yn ym ỻe,Fi fođa dre’ ’Byrhonđu!If I get no quiet in my place,I shall drown the town of Brecon!It was evidently the lastbraich, “arm,” of aTriban Morgannwg, but this was all my informant knew of it. From the allusion toTre’ Byrhonđu, it struck me that there was here probably a tale ofỺyn Safađon, which had migrated toỺyn y Fan; because of course there would have to be a considerable change in the “levels” beforeỺyn y Fanand theSawđecould put Brecon in any great jeopardy9.‘We also got another tale about acwmshurwr, “conjurer,” who once lived in Ystradgyrlais (as the rustic pronounced it). The wizard was adyn ỻaw-harn, “a man with an iron hand”; and it being reported that there was a great treasure hidden in Mynyđ y Drum, the wizard said he would secure it, if he could but get some plucky fellow to spend a night with him there. John Gethin was a plucky fellow (dyn “ysprydol”), and he agreed to join thedyn ỻaw-harnin hisdiablerie. The wizard traced two rings on the sward touching each other “like a number 8”; he went into one, and Gethin into the other, the wizard strictly charging him on no account to step out of the ring. Theỻaw-harnthen proceeded totrafod ’i lyfrau, or “busy himself with his books”; and there soon appeared a monstrous bull, bellowing dreadfully; but the plucky Gethin held his ground, and the bull vanished. Next came aterrible object, a “fly-wheel of fire,” which made straight for poor Gethin and made him swerve out of the ring. Thereupon the wheel assumed the form of thediawl, “devil,” who began to haul Gethin away. Theỻaw-harnseized hold of him and tried to get him back. The devil was getting the upper hand, when theỻaw-harnbegged the devil to let him keep Gethin while the piece of candle he had with him lasted. The devil consented, and let go his hold of Gethin, whereupon thecwmshurwrimmediately blew out the candle, and the devil was discomfited. Gethin preserved the piece of candle very carefully, stowing it away in a cool place; but still it wasted away although it was never lighted. Gethin got such a fright that he took to his bed, and as the candle wasted away he did the same, and they both came to an end simultaneously. Gethin vanished—and it was not his body that was put into the coffin, but a lump of clay which was put in to save appearances! It is said that the wizard’s books are in an oaken chest at Waungyrlais farm house to this day.‘We got these tales on a ramble to see “Maen y Gweđiau,” on the mountain near Coelbren Junction Station on the Neath and Brecon Railway (marked on the Ordnance Map), but we had to turn back owing to the fearful heat.’Before dismissing Mr. Reynolds’ letter I may mention a story in point which relates to a lake on the Brecon side of the mountains. It is given at length by the Rev. Edward Davies in hisMythology and Rites of the British Druids(London, 1809), pp. 155–7. According to this legend a door in the rock was to be found open once a year—on May-day, as it is supposed—and from that door one could make one’s way to the garden of the fairies, which was an island in the middle of the lake. This paradise ofexquisite bliss was invisible, however, to those who stood outside the lake: they could only see an indistinct mass in the centre of the water. Once on a time a visitor tried to carry away some of the flowers given him by the fairies, but he was thereby acting against their law, and not only was he punished with the loss of his senses, but the door has never since been left open. It is also related that once an adventurous person attempted to drain the water away ‘in order to discover its contents, when a terrific form arose from the midst of the lake, commanding him to desist, or otherwise he would drown the country.’ This form is clearly of the same species as that which, according to Mr. Reynolds’ story, threatened to drown the town of Brecon. Subsequent inquiries have elicited more information, and I am more especially indebted to my friend Mr. Ivor James, who, as registrar of the University of Wales, has of late years been living at Brecon. He writes to the following effect:—‘The lake you want is Ỻyn Cwm Ỻwch, and the legend is very well known locally, but there are variants. Once on a time men and boys dug a gully through the dam in order to let the water out. A man in a red coat, sitting in an armchair, appeared on the surface of the water and threatened them in the terms which you quote from Mr. Reynolds. The red coat would seem to suggest that this form of the legend dates possibly from a time since our soldiers were first clothed in red. In another case, however, the spectre was that of an old woman; and I am told that a somewhat similar story is told in connexion with a well in the castle wall in the parish of Ỻanđew, to the north of this town—Giraldus Cambrensis’ parish. A friend of mine is employing his spare time at present in an inquiry into the origin of the lakes of thisdistrict, and he tells me that ỺynCwm Ỻwch is of glacial origin, its dam being composed, as he thinks, of glacial débris through which the water always percolates into the valley below. But storm water flows over the dam, and in the course of ages has cut for itself a gully, now about ten feet deep at the deepest point, through the embankment. The story was possibly invented to explain that fact. There is no cave to be seen in the rock, and probably there never was one, as the formation is the Old Red Sandstone; and the island was perhaps equally imaginary.’That is the substance of Mr. James’ letter, in which he, moreover, refers to J. D. Rhys’ account of the lake in his Welsh introduction to his Grammar, published in London in 1592, under the titleCambrobrytannicæ Cymraecæve Linguæ Institutiones et Rudimenta. There the grammarian, in giving some account of himself, mentions his frequent sojourns at the hospitable residence of a nobleman, named M. Morgan Merêdydh, neary Bugeildy ynn Nyphryn Tabhîda o bhywn Swydh Bhaesybhed, that is, ‘near the Beguildy in the Valley of the Teme within the county of Radnor.’ Then he continues to the following effect:—‘But the latter part of this book was thought out under the bushes and green foliage in a bit of a place of my own called y Clun Hîr, at the top of Cwm y Ỻwch, below the spurs of the mountain of Bannwchdeni, which some call Bann Arthur and others Moel Arthur. Below thatmoeland in its lap there is a lake of pretty large size, unknown depth, and wondrous nature. For as the stories go, no bird has ever been seen to repair to it or towards it, or to swim on it: it is wholly avoided, and some say that no animals or beasts of any kind are wont to drink of its waters. The peasantry of that country, and especially the shepherds who are wont to frequent thesemoelsandbans, relate many other wonders concerning it andthe exceeding strange things beheld at times in connexion with this loch. This lake or loch is called Ỻyn Cwm y Ỻwch10.’

I find it best to begin by reproducing a story which has already been placed on record: this appears desirable on account of its being the most complete of its kind, and the one with which shorter ones can most readily be compared. I allude to the legend of the Lady of Ỻyn y Fan Fach in Carmarthenshire, which I take the liberty of copying from Mr. Rees of Tonn’s version in the introduction toThe Physicians of Myđvai1, published by the Welsh Manuscript Society, at Ỻandovery, in 1861. There he says that he wrote it down from the oral recitations, which I suppose were in Welsh, of John Evans, tiler, of Myđfai, David Williams, Morfa, near Myđfai, who was about ninety years old at the time, and Elizabeth Morgan, of Henỻys Lodge, near Ỻandovery, who was a native of the same village of Myđfai; to this it may be added that he acknowledges obligations also to Joseph Joseph, Esq., F.S.A., Brecon, for collecting particulars from the old inhabitants of the parish of Ỻanđeusant. The legend, as given by Mr. Rees in English, runs as follows, and strongly reminds one in certain parts of the Story of Undine as given in the German of De la Motte Fouqué, with which it should be compared:—

‘When the eventful struggle made by the Princes of South Wales to preserve the independence of their country was drawing to its close in the twelfth century,there lived at Blaensawđe2near Ỻanđeusant, Carmarthenshire, a widowed woman, the relict of a farmer who had fallen in those disastrous troubles.

‘The widow had an only son to bring up, but Providence smiled upon her, and despite her forlorn condition, her live stock had so increased in course of time, that she could not well depasture them upon her farm, so she sent a portion of her cattle to graze on the adjoining Black Mountain, and their most favourite place was near the small lake called Ỻyn y Fan Fach, on the north-western side of the Carmarthenshire Fans.

‘The son grew up to manhood, and was generally sent by his mother to look after the cattle on the mountain. One day, in his peregrinations along the margin of the lake, to his great astonishment, he beheld, sitting on the unruffled surface of the water, a lady; one of the most beautiful creatures that mortal eyes ever beheld, her hair flowed gracefully in ringlets over her shoulders, the tresses of which she arranged with a comb, whilst the glassy surface of her watery couch served for the purpose of a mirror, reflecting back her own image. Suddenly she beheld the young man standing on the brink of the lake, with his eyes riveted on her, and unconsciously offering to herself the provision of barley bread and cheese with which he had been provided when he left his home.

‘Bewildered by a feeling of love and admiration for the object before him, he continued to hold out his hand towards the lady, who imperceptibly glided near to him, but gently refused the offer of his provisions.He attempted to touch her, but she eluded his grasp, saying—

Cras dy fara;Nid hawđ fy nala.Hard baked is thy bread!’Tis not easy to catch me3;

Cras dy fara;Nid hawđ fy nala.

Cras dy fara;

Nid hawđ fy nala.

Hard baked is thy bread!’Tis not easy to catch me3;

Hard baked is thy bread!

’Tis not easy to catch me3;

and immediately dived under the water and disappeared, leaving the love-stricken youth to return home, a prey to disappointment and regret that he had been unable to make further acquaintance with one, in comparison with whom the whole of the fair maidens of Ỻanđeusant and Myđfai4whom he had ever seen were as nothing.

On his return home the young man communicated to his mother the extraordinary vision he had beheld. She advised him to take some unbaked dough or “toes” the next time in his pocket, as there must have been some spell connected with the hard-baked bread, or “Bara cras,” which prevented his catching the lady.

‘Next morning, before the sun had gilded with its rays the peaks of the Fans, the young man was at the lake, not for the purpose of looking after his mother’s cattle, but seeking for the same enchanting vision hehad witnessed the day before; but all in vain did he anxiously strain his eyeballs and glance over the surface of the lake, as only the ripples occasioned by a stiff breeze met his view, and a cloud hung heavily on the summit of the Fan, which imparted an additional gloom to his already distracted mind.

‘Hours passed on, the wind was hushed, and the clouds which had enveloped the mountain had vanished into thin air before the powerful beams of the sun, when the youth was startled by seeing some of his mother’s cattle on the precipitous side of the acclivity, nearly on the opposite side of the lake. His duty impelled him to attempt to rescue them from their perilous position, for which purpose he was hastening away, when, to his inexpressible delight, the object of his search again appeared to him as before, and seemed much more beautiful than when he first beheld her. His hand was again held out to her, full of unbaked bread, which he offered with an urgent proffer of his heart also, and vows of eternal attachment. All of which were refused by her, saying—

Ỻaith dy fara!Ti ni fynna’.Unbaked is thy bread!I will not have thee5.

Ỻaith dy fara!Ti ni fynna’.

Ỻaith dy fara!

Ti ni fynna’.

Unbaked is thy bread!I will not have thee5.

Unbaked is thy bread!

I will not have thee5.

But the smiles that played upon her features as the lady vanished beneath the waters raised within the young man a hope that forbade him to despair by her refusal of him, and the recollection of which cheered him on his way home. His aged parent was made acquainted with his ill-success, and she suggested that his bread should next time be but slightly baked, as most likely to please the mysterious being of whom he had become enamoured.

‘Impelled by an irresistible feeling, the youth lefthis mother’s house early next morning, and with rapid steps he passed over the mountain. He was soon near the margin of the lake, and with all the impatience of an ardent lover did he wait with a feverish anxiety for the reappearance of the mysterious lady.

‘The sheep and goats browsed on the precipitous sides of the Fan; the cattle strayed amongst the rocks and large stones, some of which were occasionally loosened from their beds and suddenly rolled down into the lake; rain and sunshine alike came and passed away; but all were unheeded by the youth, so wrapped up was he in looking for the appearance of the lady.

‘The freshness of the early morning had disappeared before the sultry rays of the noon-day sun, which in its turn was fast verging towards the west as the evening was dying away and making room for the shades of night, and hope had wellnigh abated of beholding once more the Lady of the Lake. The young man cast a sad and last farewell look over the waters, and, to his astonishment, beheld several cows walking along its surface. The sight of these animals caused hope to revive that they would be followed by another object far more pleasing; nor was he disappointed, for the maiden reappeared, and to his enraptured sight, even lovelier than ever. She approached the land, and he rushed to meet her in the water. A smile encouraged him to seize her hand; neither did she refuse the moderately baked bread he offered her; and after some persuasion she consented to become his bride, on condition that they should only live together until she received from him three blows without a cause,

Tri ergyd diachos.Three causeless blows.

Tri ergyd diachos.

Tri ergyd diachos.

Three causeless blows.

Three causeless blows.

And if he ever should happen to strike her three suchblows she would leave him for ever. To such conditions he readily consented, and would have consented to any other stipulation, had it been proposed, as he was only intent on then securing such a lovely creature for his wife.

‘Thus the Lady of the Lake engaged to become the young man’s wife, and having loosed her hand for a moment she darted away and dived into the lake. His chagrin and grief were such that he determined to cast himself headlong into the deepest water, so as to end his life in the element that had contained in its unfathomed depths the only one for whom he cared to live on earth. As he was on the point of committing this rash act, there emerged out of the laketwomost beautiful ladies, accompanied by a hoary-headed man of noble mien and extraordinary stature, but having otherwise all the force and strength of youth. This man addressed the almost bewildered youth in accents calculated to soothe his troubled mind, saying that as he proposed to marry one of his daughters, he consented to the union, provided the young man could distinguish which of the two ladies before him was the object of his affections. This was no easy task, as the maidens were such perfect counterparts of each other that it seemed quite impossible for him to choose his bride, and if perchance he fixed upon the wrong one all would be for ever lost.

‘Whilst the young man narrowly scanned the two ladies, he could not perceive the least difference betwixt the two, and was almost giving up the task in despair, when one of them thrust her foot a slight degree forward. The motion, simple as it was, did not escape the observation of the youth, and he discovered a trifling variation in the mode with which their sandals were tied. This at once put an end to the dilemma, for he,who had on previous occasions been so taken up with the general appearance of the Lady of the Lake, had also noticed the beauty of her feet and ankles, and on now recognizing the peculiarity of her shoe-tie he boldly took hold of her hand.

‘ “Thou hast chosen rightly,” said her father; “be to her a kind and faithful husband, and I will give her, as a dowry, as many sheep, cattle, goats, and horses as she can count of each without heaving or drawing in her breath. But remember, that if you prove unkind to her at any time, and strike her three times without a cause, she shall return to me, and shall bring all her stock back with her.”

‘Such was the verbal marriage settlement, to which the young man gladly assented, and his bride was desired to count the number of sheep she was to have. She immediately adopted the mode of counting byfives, thus:—One, two, three, four, five—One, two, three, four, five; as many times as possible in rapid succession, till her breath was exhausted. The same process of reckoning had to determine the number of goats, cattle, and horses respectively; and in an instant the full number of each came out of the lake when called upon by the father.

‘The young couple were then married, by what ceremony was not stated, and afterwards went to reside at a farm called Esgair Ỻaethdy, somewhat more than a mile from the village of Myđfai, where they lived in prosperity and happiness for several years, and became the parents of three sons, who were beautiful children.

‘Once upon a time there was a christening to take place in the neighbourhood, to which the parents were specially invited. When the day arrived the wife appeared very reluctant to attend the christening,alleging that the distance was too great for her to walk. Her husband told her to fetch one of the horses which were grazing in an adjoining field. “I will,” said she, “if you will bring me my gloves which I left in our house.” He went to the house and returned with the gloves, and finding that she had not gone for the horse jocularly slapped her shoulder with one of them, saying, “go! go!” (dos, dos), when she reminded him of the understanding upon which she consented to marry him:—That he was not to strike her without a cause; and warned him to be more cautious for the future.

‘On another occasion, when they were together at a wedding, in the midst of the mirth and hilarity of the assembled guests, who had gathered together from all the surrounding country, she burst into tears and sobbed most piteously. Her husband touched her on her shoulder and inquired the cause of her weeping: she said, “Now people are entering into trouble, and your troubles are likely to commence, as you have thesecondtime stricken me without a cause.”

‘Years passed on, and their children had grown up, and were particularly clever young men. In the midst of so many worldly blessings at home the husband almost forgot that there remained onlyonecauseless blow to be given to destroy the whole of his prosperity. Still he was watchful lest any trivial occurrence should take place which his wife must regard as a breach of their marriage contract. She told him, as her affection for him was unabated, to be careful that he would not, through some inadvertence, give the last and only blow, which, by an unalterable destiny, over which she had no control, would separate them for ever.

‘It, however, so happened that one day they were together at a funeral, where, in the midst of the mourning and grief at the house of the deceased, she appearedin the highest and gayest spirits, and indulged in immoderate fits of laughter, which so shocked her husband that he touched her, saying, “Hush! hush! don’t laugh.” She said that she laughed “because people when they die go out of trouble,” and, rising up, she went out of the house, saying, “The last blow has been struck, our marriage contract is broken, and at an end! Farewell!” Then she started off towards Esgair Ỻaethdy, where she called her cattle and other stock together, each by name. The cattle she called thus:—

Mu wlfrech, Moelfrech,Mu olfrech, Gwynfrech,Pedair cae tonn-frech,Yr hen wynebwen,A’r las Geigen,Gyda’r Tarw GwynO lys y Brenin;A’r ỻo du bach,Syđ ar y bach,Dere dithau, yn iach adre!Brindled cow, white speckled,Spotted cow, bold freckled,The four field sward mottled,The old white-faced,And the grey Geingen,With the white Bull,From the court of the King;And the little black calfTho’ suspended on the hook,Come thou also, quite well home!

Mu wlfrech, Moelfrech,Mu olfrech, Gwynfrech,Pedair cae tonn-frech,Yr hen wynebwen,A’r las Geigen,Gyda’r Tarw GwynO lys y Brenin;A’r ỻo du bach,Syđ ar y bach,Dere dithau, yn iach adre!

Mu wlfrech, Moelfrech,

Mu olfrech, Gwynfrech,

Pedair cae tonn-frech,

Yr hen wynebwen,

A’r las Geigen,

Gyda’r Tarw Gwyn

O lys y Brenin;

A’r ỻo du bach,

Syđ ar y bach,

Dere dithau, yn iach adre!

Brindled cow, white speckled,Spotted cow, bold freckled,The four field sward mottled,The old white-faced,And the grey Geingen,With the white Bull,From the court of the King;And the little black calfTho’ suspended on the hook,Come thou also, quite well home!

Brindled cow, white speckled,

Spotted cow, bold freckled,

The four field sward mottled,

The old white-faced,

And the grey Geingen,

With the white Bull,

From the court of the King;

And the little black calf

Tho’ suspended on the hook,

Come thou also, quite well home!

They all immediately obeyed the summons of their mistress. The “little black calf,” although it had been slaughtered, became alive again, and walked off with the rest of the stock at the command of the lady. This happened in the spring of the year, and there were four oxen ploughing in one of the fields; to these she cried:—

Pedwar eidion glasSyđ ar y maes,Denwch chwithanYn iach adre!The four grey oxen,That are on the field,Come you alsoQuite well home!

Pedwar eidion glasSyđ ar y maes,Denwch chwithanYn iach adre!

Pedwar eidion glas

Syđ ar y maes,

Denwch chwithan

Yn iach adre!

The four grey oxen,That are on the field,Come you alsoQuite well home!

The four grey oxen,

That are on the field,

Come you also

Quite well home!

Away the whole of the live stock went with the Lady across Myđfai Mountain, towards the lake from whence they came, a distance of above six miles, where they disappeared beneath its waters, leaving no trace behind except a well-marked furrow, which was made by the plough the oxen drew after them into the lake, andwhich remains to this day as a testimony to the truth of this story.

‘What became of the affrighted ploughman—whether he was left on the field when the oxen set off, or whether he followed them to the lake, has not been handed down to tradition; neither has the fate of the disconsolate and half-ruined husband been kept in remembrance. But of the sons it is stated that they often wandered about the lake and its vicinity, hoping that their mother might be permitted to visit the face of the earth once more, as they had been apprised of her mysterious origin, her first appearance to their father, and the untoward circumstances which so unhappily deprived them of her maternal care.

‘In one of their rambles, at a place near Dôl Howel, at the Mountain Gate, still called “Ỻidiad y Međygon,” The Physicians’ Gate, the mother appeared suddenly, and accosted her eldest son, whose name was Rhiwaỻon, and told him that his mission on earth was to be a benefactor to mankind by relieving them from pain and misery, through healing all manner of their diseases; for which purpose she furnished him with a bag full of medical prescriptions and instructions for the preservation of health. That by strict attention thereto he and his family would become for many generations the most skilful physicians in the country. Then, promising to meet him when her counsel was most needed, she vanished. But on several occasions she met her sons near the banks of the lake, and once she even accompanied them on their return home as far as a place still called “Pant-y-Međygon,” The dingle of the Physicians, where she pointed out to them the various plants and herbs which grew in the dingle, and revealed to them their medicinal qualities or virtues; and the knowledge she imparted to them,together with their unrivalled skill, soon caused them to attain such celebrity that none ever possessed before them. And in order that their knowledge should not be lost, they wisely committed the same to writing, for the benefit of mankind throughout all ages.’

To the legend Mr. Rees added the following notes, which we reproduce also at full length:—

‘And so ends the story of the Physicians of Myđfai, which has been handed down from one generation to another, thus:—

Yr hên wr ỻwyd o’r cornel,Gan ci dad a glywođ chwedel6,A chan ci dad fe glywođ yntauAc ar ei ôl mi gofiais innau.The grey old man in the cornerOf his father heard a story,Which from his father he had heard,And after them I have remembered.

Yr hên wr ỻwyd o’r cornel,Gan ci dad a glywođ chwedel6,A chan ci dad fe glywođ yntauAc ar ei ôl mi gofiais innau.

Yr hên wr ỻwyd o’r cornel,

Gan ci dad a glywođ chwedel6,

A chan ci dad fe glywođ yntau

Ac ar ei ôl mi gofiais innau.

The grey old man in the cornerOf his father heard a story,Which from his father he had heard,And after them I have remembered.

The grey old man in the corner

Of his father heard a story,

Which from his father he had heard,

And after them I have remembered.

As stated in the introduction of the present work [i.e.the Physicians of Myđvai], Rhiwaỻon and his sons became Physicians to Rhys Gryg, Lord of Ỻandovery and Dynefor Castles, “who gave them rank, lands, and privileges at Myđfai for their maintenance in the practice of their art and science, and the healing and benefit of those who should seek their help,” thus affording to those who could not afford to pay, the best medical advice and treatment gratuitously. Such a truly royal foundation could not fail to produce corresponding effects. So the fame of the Physicians of Myđfai was soon established over the whole country, and continued for centuries among their descendants.

‘The celebrated Welsh Bard, Dafyđ ap Gwilym, who flourished in the following century, and was buried at the Abbey of Tal-y-ỻychau7, in Carmarthenshire,about the year 1368, says in one of his poems, as quoted in Dr. Davies’ dictionary—

Međyg ni wnai mođ y gwnaethMyđfai, o chai đyn međfaeth.A Physician he would not makeAs Myđfai made, if he had a mead fostered man.

Međyg ni wnai mođ y gwnaethMyđfai, o chai đyn međfaeth.

Međyg ni wnai mođ y gwnaeth

Myđfai, o chai đyn međfaeth.

A Physician he would not makeAs Myđfai made, if he had a mead fostered man.

A Physician he would not make

As Myđfai made, if he had a mead fostered man.

Of the above lands bestowed upon the Međygon, there are two farms in Myđfai parish still called “Ỻwyn Ifan Feđyg,” the Grove of Evan the Physician; and “Ỻwyn Meredyđ Feđyg,” the Grove of Meredith the Physician. Esgair Ỻaethdy, mentioned in the foregoing legend, was formerly in the possession of the above descendants, and so was Ty newyđ, near Myđfai, which was purchased by Mr. Holford, of Cilgwyn, from the Rev. Charles Lloyd, vicar of Ỻandefaỻe, Breconshire, who married a daughter of one of the Međygon, and had the living of Ỻandefaỻe from a Mr. Vaughan, who presented him to the same out of gratitude, because Mr. Lloyd’s wife’s father had cured him of a disease in the eye. As Mr. Lloyd succeeded to the above living in 1748, and died in 1800, it is probable that the skilful oculist was John Jones, who is mentioned in the following inscription on a tombstone at present fixed against the west end of Myđfai Church:—

HERELieth the body of Mr. DAVID JONES, of Mothvey, Surgeon,who was an honest, charitable, and skilful man.He died September 14th, Anno Dom̃ 1719, aged 61.JOHN JONES, Surgeon,Eldest son of the said David Jones, departed this lifethe 25th of November, 1739, in the 44th yearof his Age, and also lyes interred hereunder.

HERELieth the body of Mr. DAVID JONES, of Mothvey, Surgeon,who was an honest, charitable, and skilful man.He died September 14th, Anno Dom̃ 1719, aged 61.

JOHN JONES, Surgeon,Eldest son of the said David Jones, departed this lifethe 25th of November, 1739, in the 44th yearof his Age, and also lyes interred hereunder.

These appear to have been the last of the Physicians who practised at Myđfai. The above John Jones resided for some time at Ỻandovery, and was a very eminent surgeon. One of his descendants, namedJohn Lewis, lived at Cwmbran, Myđfai, at which place his great-grandson, Mr. John Jones, now resides.

‘Dr. Morgan Owen, Bishop of Ỻandaff, who died at Glasaỻt, parish of Myđfai, in 1645, was a descendant of the Međygon, and an inheritor of much of their landed property in that parish, the bulk of which he bequeathed to his nephew, Morgan Owen, who died in 1667, and was succeeded by his son Henry Owen; and at the decease of the last of whose descendants, Robert Lewis, Esq., the estates became, through the will of one of the family, the property of the late D. A. S. Davies, Esq., M.P. for Carmarthenshire.

‘Bishop Owen bequeathed to another nephew, Morgan ap Rees, son of Rees ap John, a descendant of the Međygon, the farm of Rhyblid, and some other property. Morgan ap Rees’ son, Samuel Rice, resided at Loughor, in Gower, Glamorganshire, and had a son, Morgan Rice, who was a merchant in London, and became Lord of the Manor of Tooting Graveney, and High Sheriff in the year 1772, and Deputy Lieutenant of the county of Surrey, 1776. He resided at Hill House, which he built. At his death the whole of his property passed to his only child, John Rice, Esq., whose eldest son, the Rev. John Morgan Rice, inherited the greater portion of his estates. The head of the family is now the Rev. Horatio Morgan Rice, rector of South Hill with Callington, Cornwall, and J.P. for the county, who inherited, with other property, a small estate at Loughor. The above Morgan Rice had landed property in Ỻanmadock and Ỻangenith, as well as Loughor, in Gower, but whether he had any connexion with Howel the Physician (ap Rhys ap Ỻywelyn ap Philip the Physician, and lineal descendant from Einion ap Rhiwaỻon), who resided at Cilgwryd in Gower, is not known.

‘Amongst other families who claim descent from the Physicians were the Bowens of Cwmydw, Myđfai; and Jones of Dollgarreg and Penrhock, in the same parish; the latter of whom are represented by Charles Bishop, of Dollgarreg, Esq., Clerk of the Peace for Carmarthenshire, and Thomas Bishop, of Brecon, Esq.

‘Rees Williams of Myđfai is recorded as one of the Međygon. His great-grandson was the late Rice Williams, M.D., of Aberystwyth, who died May 16, 1842, aged 85, and appears to have been the last, although not the least eminent, of the Physicians descended from the mysterious Lady of Ỻyn y Fan8.’

This brings the legend of the Lady of the Fan Lake into connexion with a widely-spread family. There is another connexion between it and modern times, as will be seen from the following statement kindly made to me by the Rev. A. G. Edwards, Warden of the Welsh College at Ỻandovery, since then appointed Bishop of St. Asaph: ‘An old woman from Myđfai, who is now, that is to say in January 1881, about eighty years of age, tells me that she remembers “thousands and thousands of people visiting the Lake of the Little Fan on the first Sunday or Monday in August, and when she was young she often heard old men declare that at that time a commotion took place in the lake, and that its waters boiled, which was taken to herald the approach of the Lake Lady and her Oxen.” ’ The custom of going up to the lake on the first Sunday in August was a very well known one in years gone by, as I have learned from a good many people, and it is corroborated by Mr. Joseph Joseph of Brecon, who kindly writes as follows, in reply to some queriesof mine: ‘On the first Sunday in the month of August, Ỻyn y Fan Fach is supposed to be boiling (berwi). I have seen scores of people going up to see it (not boiling though) on that day. I do not remember that any of them expected to see the Lady of the Lake.’ As to the boiling of the lake I have nothing to say, and I am not sure that there is anything in the following statement made as an explanation of the yearly visit to the lake by an old fisherwoman from Ỻandovery: ‘The best time for eels is in August, when the north-east wind blows on the lake, and makes huge waves in it. The eels can then be seen floating on the waves.’

Last summer I went myself to the village of Myđfai, to see if I could pick up any variants of the legend, but I was hardly successful; for though several of the farmers I questioned could repeat bits of the legend, including the Lake Lady’s call to her cattle as she went away, I got nothing new, except that one of them said that the youth, when he first saw the Lake Lady at a distance, thought she was a goose—he did not even rise to the conception of a swan—but that by degrees he approached her, and discovered that she was a lady in white, and that in due time they were married, and so on. My friend, the Warden of Ỻandovery College, seems, however, to have found a bit of a version which may have been still more unlike the one recorded by Mr. Rees of Tonn: it was from an old man at Myđfai last year, from whom he was, nevertheless, only able to extract the statement ‘that the Lake Lady got somehow entangled in a farmer’s “gambo,” and that ever after his farm was very fertile.’ A ‘gambo,’ I ought to explain, is a kind of a cart without sides, used in South Wales: both the name and the thing seem to have come from England,though I cannot find such a word asgamboorgambeauin the ordinary dictionaries.

Among other legends about lake fairies, there are, in the third chapter of Mr. Sikes’British Goblins, two versions of this story: the first of them differs but slightly from Mr. Rees’, in that the farmer used to go near the lake to see some lambs he had bought at a fair, and that whenever he did so three beautiful damsels appeared to him from the lake. They always eluded his attempts to catch them: they ran away into the lake, saying,Cras dy fara, &c. But one day a piece of moist bread came floating ashore, which he ate, and the next day he had a chat with the Lake Maidens. He proposed marriage to one of them, to which she consented, provided he could distinguish her from her sisters the day after. The story then, so far as I can make out from the brief version which Mr. Sikes gives of it, went on like that of Mr. Rees. The former gives another version, with much more interesting variations, which omit all reference, however, to the Physicians of Myđfai, and relate how a young farmer had heard of the Lake Maiden rowing up and down the lake in a golden boat with a golden scull. He went to the lake on New Year’s Eve, saw her, was fascinated by her, and left in despair at her vanishing out of sight, although he cried out to her to stay and be his wife. She faintly replied, and went her way, after he had gazed at her long yellow hair and pale melancholy face. He continued to visit the lake, and grew thin and negligent of his person, owing to his longing. But a wise man, who lived on the mountain, advised him to tempt her with gifts of bread and cheese, which he undertook to do on Midsummer Eve, when he dropped into the lake a large cheese and a loaf of bread. This he did repeatedly, until at lasthis hopes were fulfilled on New Year’s Eve. This time he had gone to the lake clad in his best suit, and at midnight dropped seven white loaves and his biggest and finest cheese into the lake. The Lake Lady by-and-by came in her skiff to where he was, and gracefully stepped ashore. The scene need not be further described: Mr. Sikes gives a picture of it, and the story then proceeds as in the other version.

It is a pity that Mr. Rees did not preserve the Welsh versions out of which he pieced together the English one; but as to Mr. Sikes, I cannot discover whence his has been derived, for he seems not to have been too anxious to leave anybody the means of testing his work, as one will find on verifying his references, when he gives any. See also the allusions to him in Hartland’sScience of Fairy Tales, pp. 64, 123, 137, 165, 278.

Since writing the foregoing notes the following communication has reached me from a friend of my undergraduate days at Jesus College, Oxford, Mr. Ỻywarch Reynolds of Merthyr Tydfil. Only the first part of it concerns the legend of Ỻyn y Fan Fach; but as the rest is equally racy I make no apology for publishing it in full without any editing, except the insertion of the meaning of two or three of the Welsh words occurring in it:—

‘Tell Rhŷs that I have just heard a sequel to the Međygon Myđfai story, got from a rustic on Mynyđ y Banwen, between Glynnêđ and Glyntawë, on a ramble recently with David Lewis the barrister and Sidney Hartland the folklorist. It was to the effect that after the disappearance of theforwn, “the damsel,” into the lake, the disconsolate husband and his friends set to work to drain the lake in order to get at her, if possible. They made a great cutting into the bank, when suddenly a huge hairy monster of hideous aspectemerged from the water and stormed at them for disturbing him, and wound up with this threat:—

Os na cha’i lonyđ yn ym ỻe,Fi fođa dre’ ’Byrhonđu!If I get no quiet in my place,I shall drown the town of Brecon!

Os na cha’i lonyđ yn ym ỻe,Fi fođa dre’ ’Byrhonđu!

Os na cha’i lonyđ yn ym ỻe,

Fi fođa dre’ ’Byrhonđu!

If I get no quiet in my place,I shall drown the town of Brecon!

If I get no quiet in my place,

I shall drown the town of Brecon!

It was evidently the lastbraich, “arm,” of aTriban Morgannwg, but this was all my informant knew of it. From the allusion toTre’ Byrhonđu, it struck me that there was here probably a tale ofỺyn Safađon, which had migrated toỺyn y Fan; because of course there would have to be a considerable change in the “levels” beforeỺyn y Fanand theSawđecould put Brecon in any great jeopardy9.

‘We also got another tale about acwmshurwr, “conjurer,” who once lived in Ystradgyrlais (as the rustic pronounced it). The wizard was adyn ỻaw-harn, “a man with an iron hand”; and it being reported that there was a great treasure hidden in Mynyđ y Drum, the wizard said he would secure it, if he could but get some plucky fellow to spend a night with him there. John Gethin was a plucky fellow (dyn “ysprydol”), and he agreed to join thedyn ỻaw-harnin hisdiablerie. The wizard traced two rings on the sward touching each other “like a number 8”; he went into one, and Gethin into the other, the wizard strictly charging him on no account to step out of the ring. Theỻaw-harnthen proceeded totrafod ’i lyfrau, or “busy himself with his books”; and there soon appeared a monstrous bull, bellowing dreadfully; but the plucky Gethin held his ground, and the bull vanished. Next came aterrible object, a “fly-wheel of fire,” which made straight for poor Gethin and made him swerve out of the ring. Thereupon the wheel assumed the form of thediawl, “devil,” who began to haul Gethin away. Theỻaw-harnseized hold of him and tried to get him back. The devil was getting the upper hand, when theỻaw-harnbegged the devil to let him keep Gethin while the piece of candle he had with him lasted. The devil consented, and let go his hold of Gethin, whereupon thecwmshurwrimmediately blew out the candle, and the devil was discomfited. Gethin preserved the piece of candle very carefully, stowing it away in a cool place; but still it wasted away although it was never lighted. Gethin got such a fright that he took to his bed, and as the candle wasted away he did the same, and they both came to an end simultaneously. Gethin vanished—and it was not his body that was put into the coffin, but a lump of clay which was put in to save appearances! It is said that the wizard’s books are in an oaken chest at Waungyrlais farm house to this day.

‘We got these tales on a ramble to see “Maen y Gweđiau,” on the mountain near Coelbren Junction Station on the Neath and Brecon Railway (marked on the Ordnance Map), but we had to turn back owing to the fearful heat.’

Before dismissing Mr. Reynolds’ letter I may mention a story in point which relates to a lake on the Brecon side of the mountains. It is given at length by the Rev. Edward Davies in hisMythology and Rites of the British Druids(London, 1809), pp. 155–7. According to this legend a door in the rock was to be found open once a year—on May-day, as it is supposed—and from that door one could make one’s way to the garden of the fairies, which was an island in the middle of the lake. This paradise ofexquisite bliss was invisible, however, to those who stood outside the lake: they could only see an indistinct mass in the centre of the water. Once on a time a visitor tried to carry away some of the flowers given him by the fairies, but he was thereby acting against their law, and not only was he punished with the loss of his senses, but the door has never since been left open. It is also related that once an adventurous person attempted to drain the water away ‘in order to discover its contents, when a terrific form arose from the midst of the lake, commanding him to desist, or otherwise he would drown the country.’ This form is clearly of the same species as that which, according to Mr. Reynolds’ story, threatened to drown the town of Brecon. Subsequent inquiries have elicited more information, and I am more especially indebted to my friend Mr. Ivor James, who, as registrar of the University of Wales, has of late years been living at Brecon. He writes to the following effect:—‘The lake you want is Ỻyn Cwm Ỻwch, and the legend is very well known locally, but there are variants. Once on a time men and boys dug a gully through the dam in order to let the water out. A man in a red coat, sitting in an armchair, appeared on the surface of the water and threatened them in the terms which you quote from Mr. Reynolds. The red coat would seem to suggest that this form of the legend dates possibly from a time since our soldiers were first clothed in red. In another case, however, the spectre was that of an old woman; and I am told that a somewhat similar story is told in connexion with a well in the castle wall in the parish of Ỻanđew, to the north of this town—Giraldus Cambrensis’ parish. A friend of mine is employing his spare time at present in an inquiry into the origin of the lakes of thisdistrict, and he tells me that ỺynCwm Ỻwch is of glacial origin, its dam being composed, as he thinks, of glacial débris through which the water always percolates into the valley below. But storm water flows over the dam, and in the course of ages has cut for itself a gully, now about ten feet deep at the deepest point, through the embankment. The story was possibly invented to explain that fact. There is no cave to be seen in the rock, and probably there never was one, as the formation is the Old Red Sandstone; and the island was perhaps equally imaginary.’

That is the substance of Mr. James’ letter, in which he, moreover, refers to J. D. Rhys’ account of the lake in his Welsh introduction to his Grammar, published in London in 1592, under the titleCambrobrytannicæ Cymraecæve Linguæ Institutiones et Rudimenta. There the grammarian, in giving some account of himself, mentions his frequent sojourns at the hospitable residence of a nobleman, named M. Morgan Merêdydh, neary Bugeildy ynn Nyphryn Tabhîda o bhywn Swydh Bhaesybhed, that is, ‘near the Beguildy in the Valley of the Teme within the county of Radnor.’ Then he continues to the following effect:—‘But the latter part of this book was thought out under the bushes and green foliage in a bit of a place of my own called y Clun Hîr, at the top of Cwm y Ỻwch, below the spurs of the mountain of Bannwchdeni, which some call Bann Arthur and others Moel Arthur. Below thatmoeland in its lap there is a lake of pretty large size, unknown depth, and wondrous nature. For as the stories go, no bird has ever been seen to repair to it or towards it, or to swim on it: it is wholly avoided, and some say that no animals or beasts of any kind are wont to drink of its waters. The peasantry of that country, and especially the shepherds who are wont to frequent thesemoelsandbans, relate many other wonders concerning it andthe exceeding strange things beheld at times in connexion with this loch. This lake or loch is called Ỻyn Cwm y Ỻwch10.’

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