The Description of Wales Part 3

Virgil says,

"Tales casus Ca.s.sandra canebat."

And again, in his address to Augustus,

"Dum dubitet natura marem, faceretve puellam, Natus es, o pulcher, pene puella, puer."

This ornament occurs not in any language we know so frequently as in the two first; it is, indeed, surprising that the French, in other respects so ornamented, should be entirely ignorant of this verbal elegance so much adopted in other languages. Nor can I believe that the English and Welsh, so different and adverse to each other, could designedly have agreed in the usage of this figure; but I should rather suppose that it had grown habitual to both by long custom, as it pleases the ear by a transition from similar to similar sounds. Cicero, in his book "On Elocution,"

observes of such who know the practice, not the art, "Other persons when they read good orations or poems, approve of the orators or poets, not understanding the reason why, being affected, they approve; because they cannot know in what place, of what nature, nor how that effect is caused which so highly delights them."

CHAPTER XIII

Of their symphonies and songs

In their musical concerts they do not sing in unison like the inhabitants of other countries, but in many different parts; so that in a company of singers, which one very frequently meets with in Wales, you will hear as many different parts and voices as there are performers, who all at length unite, with organic melody, in one consonance and the soft sweetness of B flat. In the northern district of Britain, beyond the Humber, and on the borders of Yorkshire, the inhabitants make use of the same kind of symphonious harmony, but with less variety; singing only in two parts, one murmuring in the base, the other warbling in the acute or treble.

Neither of the two nations has acquired this peculiarity by art, but by long habit, which has rendered it natural and familiar; and the practice is now so firmly rooted in them, that it is unusual to hear a simple and single melody well sung; and, what is still more wonderful, the children, even from their infancy, sing in the same manner. As the English in general do not adopt this mode of singing, but only those of the northern countries, I believe that it was from the Danes and Norwegians, by whom these parts of the island were more frequently invaded, and held longer under their dominion, that the natives contracted their mode of singing as well as speaking.

CHAPTER XIV

Their wit and pleasantry

The heads of different families, in order to excite the laughter of their guests, and gain credit by their sayings, make use of great facetiousness in their conversation; at one time uttering their jokes in a light, easy manner, at another time, under the disguise of equivocation, pa.s.sing the severest censures. For the sake of explanation I shall here subjoin a few examples. Tegeingl is the name of a province in North Wales, over which David, son of Owen, had dominion, and which had once been in the possession of his brother. The same word also was the name of a certain woman with whom, it was said, each brother had an intrigue, from which circ.u.mstance arose this term of reproach, "To have Tegeingl, after Tegeingl had been in possession of his brother."

At another time, when Rhys, son of Gruffydd, prince of South Wales, accompanied by a mult.i.tude of his people, devoutly entered the church of St. David's, previous to an intended journey, the oblations having been made, and ma.s.s solemnised, a young man came to him in the church, and publicly declared himself to be his son, threw himself at his feet, and with tears humbly requested that the truth of this a.s.sertion might be ascertained by the trial of the burning iron. Intelligence of this circ.u.mstance being conveyed to his family and his two sons, who had just gone out of the church, a youth who was present made this remark: "This is not wonderful; some have brought gold, and others silver, as offerings; but this man, who had neither, brought what he had, namely, iron;" thus taunting him with his poverty. On mentioning a certain house that was strongly built and almost impregnable, one of the company said, "This house indeed is strong, for if it should contain food it could never be got at," thus alluding both to the food and to the house. In like manner, a person, wishing to hint at the avaricious disposition of the mistress of a house, said, "I only find fault with our hostess for putting too little b.u.t.ter to her salt,"

whereas the accessory should be put to the princ.i.p.al; thus, by a subtle transposition of the words, converting the accessory into the princ.i.p.al, by making it appear to abound in quant.i.ty. Many similar sayings of great men and philosophers are recorded in the Saturnalia of Macrobius. When Cicero saw his son-in-law, Lentulus, a man of small stature, with a long sword by his side: "Who," says he, "has girded my son-in-law to that sword?" thus changing the accessary into the princ.i.p.al. The same person, on seeing the half- length portrait of his brother Quintus Cicero, drawn with very large features and an immense shield, exclaimed, "Half of my brother is greater than the whole!" When the sister of Faustus had an intrigue with a fuller, "Is it strange," says he, "that my sister has a spot, when she is connected with a fuller?" When Antiochus showed Hannibal his army, and the great warlike preparations he had made against the Romans, and asked him, "Thinkest thou, O Hannibal, that these are sufficient for the Romans?" Hannibal, ridiculing the unmilitary appearance of the soldiers, wittily and severely replied, "I certainly think them sufficient for the Romans, however greedy;" Antiochus asking his opinion about the military preparations, and Hannibal alluding to them as becoming a prey to the Romans.

CHAPTER XV

Their boldness and confidence in speaking

Nature hath given not only to the highest, but also to the inferior, cla.s.ses of the people of this nation, a boldness and confidence in speaking and answering, even in the presence of their princes and chieftains. The Romans and Franks had the same faculty; but neither the English, nor the Saxons and Germans, from whom they are descended, had it. It is in vain urged, that this defect may arise from the state of servitude which the English endured; for the Saxons and Germans, who enjoy their liberty, have the same failing, and derive this natural coldness of disposition from the frozen region they inhabit; the English also, although placed in a distant climate, still retain the exterior fairness of complexion and inward coldness of disposition, as inseparable from their original and natural character. The Britons, on the contrary, transplanted from the hot and parched regions of Dardania into these more temperate districts, as

"Coelum non animum mutant qui trans mare currunt,"

still retain their brown complexion and that natural warmth of temper from which their confidence is derived. For three nations, remnants of the Greeks after the destruction of Troy, fled from Asia into different parts of Europe, the Romans under AEneas, the Franks under Antenor, and the Britons under Brutus; and from thence arose that courage, that n.o.bleness of mind, that ancient dignity, that acuteness of understanding, and confidence of speech, for which these three nations are so highly distinguished. But the Britons, from having been detained longer in Greece than the other two nations, after the destruction of their country, and having migrated at a later period into the western parts of Europe, retained in a greater degree the primitive words and phrases of their native language. You will find amongst them the names Oenus, Resus, AEneas, Hector, Achilles, Heliodorus, Theodorus, Ajax, Evander, Uliex, Ania.n.u.s, Elisa, Guendolena, and many others, bearing marks of their antiquity. It is also to be observed, that almost all words in the British language correspond either with the Greek or Latin, as [Greek text which cannot be reproduced], water, is called in British, dwr; [Greek text], salt, in British, halen; [Greek text], eno, a name; [Greek text], pump, five; [Greek text], deg, ten. The Latins also use the words fraenum, tripos, gladius, lorica; the Britons, froyn (ffrwyn), trepet (tribedd), cleddyf, and lluric (llurig); unicus is made unic (unig); canis, can (cwn); and belua, beleu.

CHAPTER XVI

Concerning the soothsayers of this nation, and persons as it were possessed

There are certain persons in Cambria, whom you will find nowhere else, called Awenddyon, (24) or people inspired; when consulted upon any doubtful event, they roar out violently, are rendered beside themselves, and become, as it were, possessed by a spirit.

They do not deliver the answer to what is required in a connected manner; but the person who skilfully observes them, will find, after many preambles, and many nugatory and incoherent, though ornamented speeches, the desired explanation conveyed in some turn of a word: they are then roused from their ecstasy, as from a deep sleep, and, as it were, by violence compelled to return to their proper senses. After having answered the questions, they do not recover till violently shaken by other people; nor can they remember the replies they have given. If consulted a second or third time upon the same point, they will make use of expressions totally different; perhaps they speak by the means of fanatic and ignorant spirits. These gifts are usually conferred upon them in dreams: some seem to have sweet milk or honey poured on their lips; others fancy that a written schedule is applied to their mouths and on awaking they publicly declare that they have received this gift. Such is the saying of Esdras, "The Lord said unto me, open thy mouth, and I opened my mouth, and behold a cup full of water, whose colour was like fire; and when I had drank it, my heart brought forth understanding, and wisdom entered into my breast." They invoke, during their prophecies, the true and living G.o.d, and the Holy Trinity, and pray that they may not by their sins be prevented from finding the truth. These prophets are only found among the Britons descended from the Trojans. For Calchas and Ca.s.sandra, endowed with the spirit of prophecy, openly foretold, during the siege of Troy, the destruction of that fine city; on which account the high priest, Helenus, influenced by the prophetic books of Calchas, and of others who had long before predicted the ruin of their country, in the first year went over to the Greeks with the sons of Priam (to whom he was high priest), and was afterwards rewarded in Greece. Ca.s.sandra, daughter of king Priam, every day foretold the overthrow of the city; but the pride and presumption of the Trojans prevented them from believing her word.

Even on the very night that the city was betrayed, she clearly described the treachery and the method of it:

" - tales casus Ca.s.sandra canebat,"

as in the same manner, during the existence of the kingdom of the Britons, both Merlin Caledonius and Ambrosius are said to have foretold the destruction of their nation, as well as the coming of the Saxons, and afterwards that of the Normans; and I think a circ.u.mstance related by Aulus Gellius worth inserting in this place. On the day that Caius Caesar and Cneius Pompey, during the civil war, fought a pitched battle in Thessalia, a memorable event occurred in that part of Italy situated beyond the river Po. A priest named Cornelius, honourable from his rank, venerable for his religion, and holy in his manners, in an inspired moment proclaimed, "Caesar has conquered," and named the day, the events, the mutual attack, and the conflicts of the two armies. Whether such things are exhibited by the spirit, let the reader more particularly inquire; I do not a.s.sert they are the acts of a Pythonic or a diabolic spirit; for as foreknowledge is the property of G.o.d alone, so is it in his power to confer knowledge of future events. There are differences of gifts, says the Apostle, but one and the same spirit; whence Peter, in his second Epistle, writes, "For the prophecy came not in the old time by the will of man, but men spake as if they were inspired by the Holy Ghost:" to the same effect did the Chaldeans answer king Nebuchadonazar on the interpretation of his dream, which he wished to extort from them.

"There is not," say they, "a man upon earth who can, O king, satisfactorily answer your question; let no king therefore, however great or potent, make a similar request to any magician, astrologer, or Chaldean; for it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the G.o.ds, whose dwelling is not with flesh." On this pa.s.sage Jerome remarks, "The diviners and all the learned of this world confess, that the prescience of future events belongs to G.o.d alone; the prophets therefore, who foretold things to come, spake by the spirit of G.o.d. Hence some persons object, that, if they were under the guidance of the Holy Spirit, they would sometimes premise, "Thus saith the Lord G.o.d," or make use of some expression in the prophetic style; and as such a mode of prophesying is not taken notice of by Merlin, and no mention is made of his sanct.i.ty, devotion, or faith, many think that he spake by a Pythonic spirit.

To which I answer, that the spirit of prophecy was given not only to the holy, but sometimes to unbelievers and Gentiles, to Baal, to the sibyls, and even to bad people, as to Caiaphas and Bela. On which occasion Origen says: "Do not wonder, if he whom ye have mentioned declares that the Scribes and Pharisees and doctors amongst the Jews prophesied concerning Christ; for Caiaphas said: "It is expedient for us that one man die for the people:" but a.s.serts at the same time, that because he was high priest for that year, he prophesied. Let no man therefore be lifted up, if he prophesies, if he merits prescience; for prophecies shall fail, tongues shall cease, knowledge shall vanish away; and now abideth, faith, hope, and charity: these three; but the greatest of these is Charity, which never faileth. But these bad men not only prophesied, but sometimes performed great miracles, which others could not accomplish. John the Baptist, who was so great a personage, performed no miracle, as John the Evangelist testifies: "And many came to Jesus and said, Because John wrought no signs,"

etc. Nor do we hear that the mother of G.o.d performed any miracle; we read in the Acts of the Apostles, that the sons of Sheva cast out devils in the name of Jesus, whom Paul preached; and in Matthew and Luke we may find these words: "Many shall say unto me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? and then I will profess unto them, I never knew you." And in another place, John says: "Master, we saw a certain man casting out devils in thy name, and forbade him, because he followeth not with us." But Jesus said: "Forbid him not; no man can do a miracle in my name, and speak evil of me; for whoever is not against me, is for me."

Alexander of Macedon, a gentile, traversed the Caspian mountains, and miraculously confined ten tribes within their promontories, where they still remain, and will continue until the coming of Elias and Enoch. We read, indeed, the prophecies of Merlin, but hear nothing either of his sanct.i.ty or his miracles. Some say, that the prophets, when they prophesied, did not become frantic, as it is affirmed of Merlin Silvestris, and others possessed, whom we have before mentioned. Some prophesied by dreams, visions, and enigmatical sayings, as Ezechiel and Daniel; others by acts and words, as Noah, in the construction of the ark, alluded to the church; Abraham, in the slaying of his son, to the pa.s.sion of Christ; and Moses by his speech, when he said, "A prophet shall the Lord G.o.d raise up to you of your brethren; hear him;" meaning Christ. Others have prophesied in a more excellent way by the internal revelation and inspiration of the Holy Spirit, as David did when persecuted by Saul: "When Saul heard that David had fled to Naioth (which is a hill in Ramah, and the seat of the prophets), he sent messengers to take him; and when they saw the company of the prophets prophesying, and Samuel standing at their head, the Spirit of G.o.d came upon the messengers of Saul, and they also prophesied; and he sent messengers a second and again a third time, and they also prophesied. And Saul enraged went thither also; and the Spirit of G.o.d was upon him also, and he went on, and prophesied until he came to Naioth, and he stripped off his royal vestments, and prophesied with the rest for all that day and all that night; whilst David and Samuel secretly observed what pa.s.sed." Nor is it wonderful that those persons who suddenly receive the Spirit of G.o.d, and so signal a mark of grace, should for a time seem alienated from their earthly state of mind.

CHAPTER XVII

Their love of high birth and ancient genealogy

The Welsh esteem n.o.ble birth and generous descent above all things, (25) and are, therefore, more desirous of marrying into n.o.ble than rich families. Even the common people retain their genealogy, and can not only readily recount the names of their grandfathers and great-grandfathers, but even refer back to the sixth or seventh generation, or beyond them, in this manner: Rhys, son of Gruffydd, son of Rhys, son of Tewdwr, son of Eineon, son of Owen, son of Howel, son of Cadell, son of Roderic Mawr, and so on.

Being particularly attached to family descent, they revenge with vehemence the injuries which may tend to the disgrace of their blood; and being naturally of a vindictive and pa.s.sionate disposition, they are ever ready to avenge not only recent but ancient affronts; they neither inhabit towns, villages, nor castles, but lead a solitary life in the woods, on the borders of which they do not erect sumptuous palaces, nor lofty stone buildings, but content themselves with small huts made of the boughs of trees twisted together, constructed with little labour and expense, and sufficient to endure throughout the year. They have neither orchards nor gardens, but gladly eat the fruit of both when given to them. The greater part of their land is laid down to pasturage; little is cultivated, a very small quant.i.ty is ornamented with flowers, and a still smaller is sown. They seldom yoke less than four oxen to their ploughs; the driver walks before, but backwards, and when he falls down, is frequently exposed to danger from the refractory oxen. Instead of small sickles in mowing, they make use of a moderate-sized piece of iron formed like a knife, with two pieces of wood fixed loosely and flexibly to the head, which they think a more expeditious instrument; but since

"Segnius irritant animos demissa per aures, Quam quae sunt oculis subjecta fidelibus,"

their mode of using it will be better known by inspection than by any description. The boats (26) which they employ in fishing or in crossing the rivers are made of twigs, not oblong nor pointed, but almost round, or rather triangular, covered both within and without with raw hides. When a salmon thrown into one of these boats strikes it hard with his tail, he often oversets it, and endangers both the vessel and its navigator. The fishermen, according to the custom of the country, in going to and from the rivers, carry these boats on their shoulders; on which occasion that famous dealer in fables, Bleddercus, who lived a little before our time, thus mysteriously said: "There is amongst us a people who, when they go out in search of prey, carry their horses on their backs to the place of plunder; in order to catch their prey, they leap upon their horses, and when it is taken, carry their horses home again upon their shoulders."