LLANDDEWI BREFI.

This parish is celebrated for its legendary lore; and no wonder for it is a spot of great historic interest.

There is a tradition current in the neighbourhood to the effect that it was originally intended to build the Church of Llanddewi Brefi in a field on Godregarth farm, and that the work was actually commenced on that spot, but the attempt to build there was constantly frustrated, for that which was set up during the day was pulled down in the night by a Spirit, and all the material removed or carried to the spot where the Parish Church now stands. The field pointed out by tradition is about a mile away from the village, and yew trees are still to be seen there.

According to another most ancient tradition, when the Church was in process of construction, two oxen known as the “Ychain Bannog” were employed to draw the stone required for the building. The load was so heavy that one of the two oxen died in the attempt to drag it forward; but before falling down dead he bellowed nine times, and so powerful was the echo that the hill, which before presented itself as an obstacle, divided or split in two. The other ox alone was then able to bring the load unassisted to the site of the Church.

“Llanddewi Brefi fraith,

Lle brefodd yr ych naw gwaith,

Nos hollti craig y Foelallt.”

(Llanddewi Brefi the spotted,

Where the ox bellowed nine times,

Till Foelallt rock split in two.)

According to another version of the story, it was the ox which survived was the one that bellowed, and not the one that died. According to another story given in Meyrick’s History of Cardiganshire, these two Bannog Oxen were on one occasion used to draw “away a monstrous beaver dead”; but this is only a version of a legend which is to be found in several parts of Wales, and is founded on the older story of Hu Gadarn, or Hu the Mighty, who, with his Bannog Oxen, drew to land the avanc out of Llyn Llion, so that the lake burst out no more to deluge the earth. See [316]“Legend of Llyn y ddau Ychain” in Folk-Lore of North Wales, by the late Rev. E. Owen, page 132.

The two Ychain Bannog of Llanddewi were sometimes called “dau ychain Dewi” (St. David’s two oxen). In a poem written in the Twelfth Century, the Welsh Bard Gwynfardd Brycheiniog alludes to the old tradition as follows:—

“Dau ychan Dewi, deu odidawe,

Dodyssant eu gwar dan garr kynawe,

Dau ychen Dewi ardderchawe oeddynt.”

There used to be preserved at Llanddewi Church a remarkable fragment of a horn called “Madcorn yr Ych Bannog,” that is, the core of the Bannog Ox’s Morn, which, according to tradition, had been kept there as a valuable relic ever since the time of St. David. This horn is now at Llidiardau, Llanilar, kept privately. It has [317]been pronounced by Professor Boyd Dawkins to have belonged to “the great urns (Bos Primigenius) that Charlemagne hunted in the forest of Aachen, and the Monks of St. Galle ate on their feast days.”

When St. David was preaching at Llanddewi at the great Synod, in the year 519, it is said that the ground on which he stood rose up and formed a hillock under his feet. Cressy recounts the miracle in the following words:—“When all the fathers assembled enjoined David to preach, he commanded a child which attended him, and had lately been restored to life by him, to spread a napkin under his feet; and, standing upon it, he began to expound the Gospel and the law to the auditory. All the while that this oration continued, a snow-white dove, descending from Heaven, sate upon his shoulders; and, moreover, the earth, on which he stood raised itself under him till it became a hill, from whence his voice, like a trumpet, was clearly heard and understood by all, both near and far off, on the top of which hill a church was afterwards built, and remains to this day.”

The people of Llanddewi Brefi told me that there is another tradition still extant in the neighbourhood, which says that as St. David was preaching on this great occasion, a nightingale appeared on the spot, and sang. The music of the bird was so sweet, that the people listened to the nightingale’s song, instead of continuing to give their attention to the sermon. Seeing this, the Holy Saint David rebuked the congregation, and informed them that the nightingale should never again sing in the neighbourhood; and from that day till now the bird has never been heard there. According to the great historian George Owen, there is a different version of this story in Pembrokeshire. “St. David, being seriouse occupied in the night tyme in his divine orizons, was so troubled with the sweete tuninges of the nightingales, as that he could not fasten his minde upon heavenlie cogitacions, as at other tymes, being letted (hindered) by the melodie of the bird, praied unto the Almightie, that from that tyme forward there might never a nightingale sing within his Dioces, and this saieth our women (old wives’ fables), was the cause of confininge of the bird out of this country.”

At Llanio Isaf, in the parish of Llanddewi Brefi are the remains of Loventium, which was a large Roman city. About half a mile from Gogoyan, in the same parish, was once a holy well called Ffynon Ddewi, or St. David’s Well, the water of which, according to tradition, flowed up miraculously when St. David restored to life the son of a widow. The well has now been closed [318]up, and a house stands on the spot. There is another “Ffynon Ddewi,” on the road-side between Aberaeron and Cardigan.
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CAIO (CARMARTHENSHIRE).

In the parish of Caio, there is a gold mine which in ancient times was worked by the Romans. It is on the estate of Dolaucothy, and the spot is known as the “Ogofau,” or caves, and part of it is a height, hardly a mountain, that has been scooped out like a volcanic crater by the Romans during their occupation. In this hollow or basin it is said that the five saints named Ceitho, Gwyn, Gwynno, Gwynnoro, and Celynin, who flourished in the sixth century, had retired in a thunderstorm for shelter. They had penetrated into the mine and had lost their way, and taking a stone for a bolster had laid their heads on it and fallen asleep. And there they would remain in peaceful slumber till the return of King Arthur, or till a more godly bishop than has hitherto been should occupy the throne of St. David. When that happens, Merlin himself is to be disenchanted and restore to liberty the dormant saints. An inquisitive woman named Gweno, who, led by the devil, sought to spy on the saintly brotherhood in their long sleep, was punished by losing her way in the passage of the mine. She, likewise, remained in an undying condition, but was suffered to emerge in storm and rain, and in the night, when her vaporous form might be seen about the old Ogofau, and her sobs and moans were heard and frightened many.

Mr. F. S. Price, in his interesting “History of Caio,” says that another legend is that one of these saints appears to have a special commemoration, but under a female appelative in “Ffynon” and “Clochdy Gwenno,” the latter an isolated rock standing up in the midst of the great gold excavations, and marking their depth in that particular place. The well had, in good old times, a high reputation for healing virtues, and that “on an unfortunate day, Gweno was induced to explore the recesses of the cavern beyond a frowning rock, which had always been the prescribed limit to the progress of the bathers. She passed beneath it and was no more seen. She had been seized by some superhuman power, as a warning to others not to invade those mysterious ‘penetralia,’ and still on stormy nights, when the moon is full, the spirit of Gweno is seen to hover over the crag like a wreath of mist.”
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ST. GOVAN’S.

About seven miles from Pembroke, and a mile from Bosheston, there is a small chapel of rude masonry half way down the cliff [319]known as St. Govan’s Chapel. It is a seaside building, perched across a fissure in the side of the cliff, and a long flight of steps leading down to it from above. There is a popular belief that these steps cannot be numbered by anyone correctly, or “counted by none both ways alike.” I visited the spot myself in October, 1909. In the east wall of the Chapel a doorway admits into a cleft of the rock in which is a marvellous cell or crevice, “that enables the largest person to turn round therein, and at the same time quite filled by the smallest.” This cavity has been regarded by the superstitious as a miraculous cell, and according to a legend Our Lord on one occasion, when pursued by His enemies, the Jews, sought safety in this neighbourhood. “Passing through a field where men were sowing bailey, He ordered them at once to go for their reaping hooks, and, if any passed that way and inquired after Him, to say that they had seen such an one, but it was in sowing time. The men although they knew not who it was, did as they were bid, fetched their hooks, and lo! on their return, the field was waving with ripe corn. Whilst engaged in the reaping, a band of men accosted them, as was expected, who, having received the appointed answer, gave up the chase in despair. The Lord, meanwhile, had been concealed in this crevice, which had opened to receive Him, and still bears a faint impression of His person.”

According to another tradition which is still extant in the neighbourhood it was St. Govan (Sir Gawain), one of King Arthur’s knights, that took shelter in this cell when he was pursued by his pagan persecutors. The cell has been used from time immemorial as a “wishing place,” and it is said that “all who turn round therein, and steadfastly cling to the same wish during the operation [320]will most certainly obtain their wish before the expiration of the year.” It is still resorted to I believe by young people.

A few yards lower down in the ravine is a holy well, once much resorted to for the cure of diseases. This well was frequently visited seventy years ago, and, it is said that its water was so efficacious that some who came there on crutches were able to walk away without them.

There are, or at least were, somewhere in this part, three upright stones, about a mile distant from each other. The tradition is, that on a certain day these stones meet to “dance the Hay,” at a place called Saxon’s Ford, and when the dance is over, travel back and resume their places.

The late Mr. Thomas, Greenpark, informed me that there was a moving stone of this kind in the parish of Llandyssul, Cardiganshire.
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TREGARON.

At a distance of about three miles from Tregaron there is a ridge running east and west separating Upper and Lower Tregaron. It is called “Cwys yr Ychain Bannog,” the Furrow of the large-horned Oxen. Tradition has it that the “Furrow” was made by two Bannog Oxen dragging along the ground the carcass of a huge reptile which had been killed by the people of the neighbourhood in ancient time. (For more about Tregaron see Lakes.)
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CRUG MAWR.

The Rev. Peter Roberts, in his “Cambrian Popular Antiquities,” says that Crug Mawr, or Pentychryd Mawr, is a lofty hill in Cardiganshire, situated in the Vale of Aeron, mentioned in Giraldus, where he says, “there is an open grave, which fits the length of any man lying in it, short or long.” Hence arose the ancient tradition, that a powerful giant, kept his post on this hill, and was endowed with the genius of the Aeron Vale. He had a lofty palace erected on the hill, and used occasionally to invite the neighbouring giants to a trial of strength on the top of it. At one of these meetings coits were proposed and introduced, and, after great efforts, the inhabitant of the spot won the day, by throwing his coit clear into the Irish shore, which ever after gave him the superiority over all other giants in Ceredigion, or the land of Ceredig.

Gwynionydd in the First Volume of the “Brython,” 1859, mentions two places known as “Crug Mawr,” one near Cardigan, and the other in the Vale of Aeron. [321]

Near the road leading from Newcastle Emlyn to Lampeter, is “Crug Balog,” where a warrior or giant of the name of Balog was buried.
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CANTREF Y GWAELOD; OR THE LOST LOWLAND.

“Ochenaid Gwyddno Garanhir,

Pan droes y don dros ei dir.”

(The sigh of Gwyddno Garanhir,

When the waives swept over his land.)

There is a well-known tradition in Cardiganshire, and indeed all over Wales, that what is known to-day as Cardigan Bay was once dry land. The country was known as Cantref y Gwaelod, or The Lowland Hundred. It had sixteen cities, and in the beginning of the sixth century the district was governed by a king named Gwyddno Garanhir. As the land was below sea-level, dykes had been built to check the encroachments of the sea. One day, however, Saethennyn Feddw, that is, Saethennyn the Drunkard, son of the King of South Wales, opened the sluices, and the sea flowed in, but the people fled to the uplands.

One of the ancient Welsh Triads commemorates the inundation as follows:—

“The three abandoned drunkards of the Isle of Britain were, first, drunken Geraint, King of Siluria, who in the paroxysm of a fit of intoxication set fire to the standing corn; the conflagration in consequence of which rash act spread so violently, that all the corn of the country, to an immense distance, was totally consumed, and a destructive famine ensued.”

“The second was Vortigern, surnamed the wry-mouthed, who when intoxicated gave Horsa, the Saxon chief, the Isle of Thanet, for permission to have an illicit connection with his daughter Rowena; and further promised, that her son, the fruit of that amour, should succeed to the Crown of England; which proved productive of treachery, and a sanguinary massacre of a prodigious number of the chieftains of the Cambrian race.

“The third was drunken Seithinyn, the son of Seithyn Saidi, King of Dimetia; who when in a state of intoxication suffered the sea to overflow Cantref y Gwaelod, where lands and habitations the most beautiful in all Wales, excepting only Caerleon or Usk, to the number of sixteen cities and towns, were in a short period inundated and ruined. The lowland hundred was the property of Gwyddno, surnamed longshanks, King of Ceredigion (Cardiganshire). This event happened in the reign of Emrys Wledig. The inhabitants who escaped from that inundation landed in Ardudwy, [322]and ascended the mountains of Snowdon, which had never been inhabited before that period.”

There is a poem on this inundation in the ancient Welsh book “Llyvr Du Caerfyrddin” (Black Book of Carmarthen).

Near Wallog, a few miles to the North of Aberystwyth, a causeway called Sarn Cynfelyn, extends several miles into the sea. According to local tradition this is supposed to have been a main road leading into the submerged country, and it is said that there was a royal palace in this part. Other places which traditions associate with the Lowland Hundred are Sarn Cadwgan and Sarn Ddewi, further South, near Aberayron, and Sarn Badrig, in North Wales. So much has been written on this subject, both in prose and verse, that it it not necessary to dwell further on it here. But it is of interest to add that there is a tradition, which is still extant that between Borth, in Cardiganshire, and Aberdovey, in Merionethshire, there once stood a town at a spot which is now covered by water. There is also a well-known story of the chimes of bells being heard at the bottom of the sea.

Dwellers near Ramsey Sound, in Pembrokeshire, also hear the chimes of bells in the sea, and this reminds us of the Story of Grallon, in Brittany, who reigns beneath the waves.
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LLANFIHANGEL YSTRAD.

There is a tradition in the Vale of Aeron that some generations ago, a man from the neighbourhood of Ystrad, was sentenced at the Cardigan Assizes, to be hanged for sheep-stealing, or some other such offence. The sentence, however, was not carried out, as the criminal was a useful man, particularly so to the Squire who happened to be the High Sheriff that year. But before the Squire’s year of office had elapsed, urgent inquiries came down from the Government as to the execution, of which no report had ever reached them. The Squire was so frightened at the Government’s inquiries, that he had the unfortunate man, who was out in the fields at the time, seized, bound and hanged on a birch tree. One of the Squire’s servants entered a small cottage and begged an old woman for the loan of her apron, but concealing from her what he was going to do with it. When the old woman discovered that her apron was made use of to blindfold the poor man who was so unceremoniously hanged, she pronounced a curse on the Squire and his descendants. After this everything went wrong with that Squire. [323]
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A STRANGE CARMARTHENSHIRE TREE LEGEND.

There is a fine old mansion in Carmarthenshire, with a very strange tradition in connection with it. I am not permitted to mention the name of the place.

Once upon a time there was a certain tree, or rather a bush, in a field, or in the Park, which bloomed with flowers every Christmas morning. Christmas after Christmas, when putting forth its blossoms, the bush made a strange noise, which attracted to the spot large crowds of people from all parts of the country. At last the selfish Squire cut down this sacred bush, in order to put a stop to the people damaging his park; but by doing this rash act he brought upon himself and his descendants a curse, and his offence has not been expiated till this day.
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MAESYFELIN.

The most popular tradition associated with Lampeter is that known as the “Curse of Maesyfelin.” Maesyfelin was a stately mansion on the banks of the river Dulas, on the east side of the town of Lampeter. It was once a place of consequence, and an ancient family of Lloyds lived there. About the beginning of the 17th Century the famous Vicar Pritchard of Llandovery, author of “Canwyll y Cymry” had a son named Samuel. Tradition has it that this young Samuel was an intimate friend of Sir Francis Lloyd, Knight of Maesyfelin, who was a wicked man. At last, so the story goes, the two quarrelled over some love affair, and young Samuel was stifled to death between two feather beds. The body, tied in a sack and placed on horse-back, was conveyed over the mountain in the depth of night and thrown into the river Towy in Carmarthenshire. When the body of his lamented son was discovered in the river, the broken-hearted father pronounced a curse on Maesyfelin in the following words:—

“Melldith Duw ar Maesyfelin—

Ar bob carreg, ar bob gwreiddyn—

Am daflu blodau tref Llan’ddyfri

Ar ei ben i Dywi i foddi.”

(The curse of God on Maesyfelin!

On every stone, and root therein,

For throwing the flower of Llandovery town

To Towy’s water, there to drown.)

People believe to this day that the judgment of God fell on the family and mansion of Maesyfelin. The palace delapsed and no longer exists. Materials from its ruins were carried away to repair Ffynonbedr, another mansion in the neighbourhood; but that place is also in ruin now, so that it is believed that the curse of Maesyfelin followed the material to Ffynonbedr. [324]
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TENBY (PEMBROKESHIRE).

In former times Tenby was so celebrated for its fishery and it was known as Dinbych-y-Pysgod, that is Tenby-of-the-Fish. There is a tradition in the neighbourhood of some extraordinary bank or rock, at sea, called “Will’s Mark,” on which codfish in great abundance were formerly taken. The spot is no longer to be found, and the loss is said to have been occasioned as a curse which the inhabitants of the town brought upon themselves by their barbarous usage of a deaf and dumb man, who had come into the town begging.
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CWM KERWYN (PEMBROKESHIRE).

In this locality is a huge stone or rock, which, according to tradition, was thrown there by King Arthur of old; and somewhere in the same neighbourhood is “Bedd Arthur,” Arthur’s Grave.
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LLANSTEPHAN CASTLE (CARMARTHENSHIRE).

It is popularly supposed that there is an underground passage from this old Castle to the mansion, known as Plas Llanstephan. Tradition has it that many an attempt was made in former times to go through, but always in vain, as a spirit extinguished the candles of all who entered the passage after proceeding a certain distance.
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CWMYREGLWYS (PEMBROKESHIRE).

According to Pentrevor, in “The Pembroke County Guardian,” March, 1903, a “Fairies’ Town” has been seen in the sea occasionally in this neighbourhood. He also adds that there are on the extreme point of Dinas Head, some steps in the rock called “The Devil’s Footprints.” There are also “Devil’s Footprints” in a rock, to be seen in Cardiganshire, between Llanwenog and Llanarth.
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MESUR Y DORTH (MEASURE OF THE LOAF).

Between St. David’s and Fishguard is an object not unlike a milestone, upon which is rudely traced a cross within a circle: the irregular disc being about a foot in diameter. This is known as “Mesur y Dorth,” (Measure of the Loaf); and the tradition is, that St. David caused these figures to be made in order to regulate the size of the loaf of bread in times of scarcity.<............