christmas and new year’s day customs.
christmas at the present day in wales is not so important as it used to be in former times, though it is still the beginning of a holiday season, and also a regular feasting-day. morning service is conducted in the parish church, but is not so well-attended as in former times. it is often the custom to have an eisteddfod or a concert in the evening in nonconformist chapels. in towns, the children hang up their stockings the night before christmas, expecting to find some gifts in them next morning. christmas is also an important day for the young maidens to kiss and be kissed. a girl places a mistletoe to hang over the chair in which a young man, whom she wishes to catch, is likely to sit. then when he comes under the mistletoe, she kisses him suddenly, and whenever she succeeds in doing so, she claims from him a new pair of gloves.
the favourite observance for a young man to kiss a girl under the branches is also well known, and it was once supposed that the maiden who missed being kissed under the mistletoe on christmas would forfeit her chance of matrimony, at least during the ensuing twelve months. these superstitions and favourite observances have come down from the time of the druids.
the most interesting feature of christmas in wales in times gone by was undoubtedly the “plygain” which means morning twilight. the “plygain” was a religious service held in the parish church, at three o’clock on christmas morning to watch the dawn commemorative of the coming of christ, and the daybreak of christianity. the service consisted of song, prayer, praise, and thanksgiving, and there was at that early hour a large congregation even in remote districts, as many came from long distances, often three or four miles on a frosty night, or through snow. it was customary for each family to take their own candles with them to this early service. these candles were of various colours, and should any remain after the service was over, they became the property of the clerk. carols were sung, and it was customary for anyone who claimed to be a bard to compose a carol; indeed, a poet was not considered a poet unless he could sing a carol. some old people informed me that in connection with these early services there was a great deal of disorder on account of [60]men under the influence of drink attending the church after a night of revelry, and that this put an end to the “plygain” in some places. in course of time the hour was changed from three to four or five, and such service is still continued in llanddewi brefi and other places in cardiganshire.
after beginning christmas morning so devoutly with divine service at early dawn, it was the custom in old times to spend most of the day in enjoyment, especially hunting the hare, the woodcock, but the chief sport was in connection with the squirrel.
there was a custom once at tenby, in pembrokeshire, for the young men of the town to escort the rector, with lighted torches from his residence to the church to the early service on christmas morning. they extinguished their torches as soon as they reached the porch, and went in to the early service in the church, and at the conclusion of it, the torches were re-lighted, and the procession returned to the rectory, the chimes ringing till the time of the usual morning service. lighted torches were also carried through the streets by a procession on christmas eve, and cow-horns were blown, and windows of houses were decorated by evergreens.
in north pembrokeshire the holidays commenced, especially amongst the farmers, on christmas day, and were continued for three weeks, viz., till epiphany sunday. the rev. o. jenkin evans, writing in “pembrokeshire antiquities,” page 47, says:—“on the 25th day of december, the farmers with their servants and labourers suspended all farming operations, and in every farm the plough was at once carried into the private house, and deposited under the table in the ‘room vord’ (i.e., the room in which they took their meals), where it remained until the expiration of “gwyliau calan.” during these three weeks, parties of men went about from house to house, and were invited into the “room vord,” where they sat around the table, regaling themselves with beer, which was always kept warm in small neat brass pans in every farm-house ready for callers. but the peculiar custom which existed amongst these holiday-makers was that they always wetted the plough which lay dormant under the table with their beer before partaking of it themselves, thus indicating that though they had dispensed with its service for the time, they had not forgotten it, and it would again, in due course, be brought out on the green sward and turn it topsy-turvy. these bands of men would sometimes carry with them the “wren,” singing simple popular ditties. on christmas day, a sumptuous dinner was prepared at the principal farms in every neighbourhood to which all the others, [61]including the cottagers, were invited. the repast consisted of geese, beef, pudding, etc.”
one of the most curious customs which was once in vogue about christmas time was the procession known as “mari lwyd lawen” (“the merry grey mary”), which was a man wearing the skeleton of a horse’s head decked with ribbons and rosettes.
the man was enveloped in a large white sheet, and proceeded round the houses, followed by a merry procession, singing songs and playing merry pranks, collecting christmas boxes:
“mari lwyd lawen,
sy’n dod o bendarren,” etc.
(merry grey mary,
who comes from pendarren.)
when a real skeleton could not be got, it was customary to make one of straw and rags. it seems that “mari lwyd” belonged more especially to glamorganshire, yet it was well-known in carmarthenshire also, not only in those places bordering on glamorgan, but also in the vales of towy and cothy. mr. t. davies (eryr glyn cothi), and others, informed me that the “mari” procession visited llanegwad, and other places between llandilo and carmarthen only a few years ago. the curious custom was not known in pembrokeshire, nor indeed in cardiganshire, though i was informed that “mari lwyd” on one occasion at least did visit the latter county from glamorganshire, and tramped across from llandyssul, in the vale of teify, to new quay, on the sea coast, calling at lampeter and other places on the way.
according to the excellent magazine, named “the cambrian journal” published 50 years ago, there was an old custom once at tenby in pembrokeshire, sometimes before, and sometimes after christmas day, for the fishermen to dress up one of their number, whom they called the “lord mayor of penniless cove,” with a covering of evergreens, and a mask over his face; they would then carry him about, seated on a chair, with flags flying, and a couple of violins playing before him.
before every house, the “lord mayor” would address the occupants, wishing them “a merry christmas and a happy new year.” if his good wishes were responded to with money, his followers gave three cheers, the masquer would himself return thanks, and the crowd again give “three times three,” hip, hip, hurrah!
there was also in vogue once the barbarous practice of “holly beating.” this was on the day after christmas, st. stephen’s [62]day, which consisted in a furious onslaught being made by men and boys, armed with large bushes of the prickly holly, on the naked and unprotected arms of female domestics, and others of a like class.
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new year’s day.
in pembrokeshire, to rise early on new year’s morning will, it is considered, bring good luck. on that morning also it is deemed wise to bring a fresh loaf into the house as it is considered the succeeding loaves throughout the year will be influenced by that performance.
in most places throughout west wales, even at the present day, people are very particular as to whether they see a man or a woman the first thing on new year’s morning. mr. williams in his “llen-gwerin sir gaerfyrddin,” says that in parts of carmarthenshire in order to secure future luck or success during the coming year, a man must see a woman, and a woman a man. and the rev. n. thomas, vicar of llanbadarn fawr, informed me that he has met people in his parish who consider it lucky to see a woman first. as a rule, however, the majority of people both men and women deem it lucky to see a man, but unlucky to see a woman.
even now in various parts of the country, good many object to the entrance of a woman before the in-coming of one of the other sex, this is particularly the case in the central parts of cardiganshire, especially in the parish of llanddewi brefi and surrounding districts between lampeter and tregaron. this is also true of some parts of pembrokeshire.
according to the late rector of newport, pembrokeshire, the man must needs bear one of the four lucky names—dafydd, ifan, sion and siencyn. “supposing the man was not called by one of these names, the person first seen might as well be a woman, if she only bore one of the lucky names—sian a sioned, mair a marged. then all would go well for that year at least. a hare or a magpie must not cross one before twelve, and the cock must not crow before supper on new year’s day, or some dire calamity might befall one after all.”
there was everywhere a general desire to see “the old year out and the new year in.” in south pembrokeshire some danced the old year out; some drank it out, and many walked it out. i was informed at talybont, that once those who desired to see “the new year in “crowded to each other’s houses in north cardiganshire to pass the time in story-telling and feasting. the children [63]especially, looked forward to new year’s morning, with the greatest interest, as it was, and still is in some places, customary for them to go about from house to house, asking for “calenig,” or new year’s gift. the children on such occasions often repeated something as follows:—
“rhowch galenig yn galonog,
i ddyn gwan sydd heb un geiniog,
gymaint roddwch, rhowch yn ddiddig,
peidiwch grwgnach am ryw ychydig.
“mi godais heddyw maes o’m ty,
a’m cwd a’m pastwn gyda mi,
a dyma’m neges ar eich traws,
set llanw’m cwd a bara a chaws.
“calenig i fi, calenig i’r ffon,
calenig i fytta’r noson hon;
calenig i mam am gwyro sane,
calenig i nhad am dapo sgidie.
“chwi sy’n meddi aur ac arian,
dedwydd ydych ar ddydd calan,
braint y rhai sy’n perchen moddion,
yw cyfranu i’r tylodion,
‘rhwn sy a chyfoeth ac ai ceidw,
nid oes llwyddiant i’r dyn hwnw.”
“os gwelwch yn dda ga’i g’lenig?—
shar i ‘nhad a shar i mam,
a shar i’r gwr bonheddig.”
the following is from an old song for new year’s day, heard at tregaron in cardiganshire:—
“rhowch i mi docyn diogel,
fel gallo mam ei arddel,
neu chwech gael cwart,
’dwy’n hidio fawr,
waeth fi yw gwas mawr trecefel.”
in the english districts of west wales, such as south pembrokeshire, such verses as the following were repeated:—
get up on new year’s morning,
the cocks are all a-crowing;
and if you think you’re awake too soon,
why get up and look at the stars and moon.
“the roads are very dirty,
my shoes are very thin,
i wish you a happy new year,
and please to let me in.”
the following is another specimen from north cardigan:—
“mae rhew a’r eira yn bur oeredd,
awel fain yn dod o’r gogledd,
ambell gybydd oddi cartre,
yn lle rhanu rhai ceinioge,
a rhai eraill yn eu caban,
yn gwneyd eu cilwg ar ddydd calan.”
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when boys and girls knocked at the doors of misers who refused to give anything, they went away disappointed, repeating
“blwyddyn newydd ddrwg,
a llond y ty o fwg.”
“a bad new year to you,
and a house full of smoke.”
but as a rule the farmers were very kind to all comers, both in cardiganshire, carmarthenshire, and pembrokeshire, unless they had been disappointed by seeing a girl first that morning, which was, as i have already observed, considered an unlucky omen. even at the present day this superstition is very strong in llanddewi brefi, cardiganshire, and, indeed, many other parts of wales, for i have taken particular notice that the first boy who comes to the door on new year’s morning, if he happens to come before a girl is seen, he is warmly welcomed into the house and even taken upstairs and into the bedrooms so that those who are in their beds might have the satisfaction of seeing a male the first thing on new year’s day, to secure good-luck. before the boy departs some money is given him, about sixpence as a rule at the present day, but in former times he got a loaf of bread instead. at the present day boys and girls, and occasionally a few poor old women continue to go round from house to house from early dawn till mid-day collecting alms, when each of the children receive a copper, in former times, however, it was more customary to give them some bread and cheese, which they took home to their parents in a bag which they carried on their backs, or a basket under their arms.
when the children had more than they could carry, they would leave some of it at a certain house and return for it the following day. in some places it was customary to keep on to collect alms in this manner for two days, but only those who were in very poor circumstances were allowed to go about on the second day.
it was once customary to carry an orange, with oats stuck in it, placed on a stick, round the houses. the visitors sang at the door and expected something to eat and drink.
another interesting custom observed, especially in pembrokeshire, on new year’s day was for children to visit the houses in the morning about 3 or 4 o’clock in the morning with a vessel filled with spring water, fresh from the well and with the aid of a sprig of evergreen, sprinkled the faces of those they met, and at the same time singing as follows:— [65]
“here we bring new water from the well so clear,
for to worship god with, this happy new year;
sing levy dew, sing levy dew, the water and the wine,
with seven bright gold wires, and bugles that do shine;
sing reign of fair maid, with gold upon her toe,
open you the west door and turn the old year go;
sing reign of fair maid, with gold upon her chin,
open you the east door and let the new year in.”
when the children entered into a house, it was customary for them to sprinkle every one of the family even in their beds with this fresh spring water, and they received a small fee for the performance.
there was a ceremony among the druids and others in ancient times, of throwing spring water over the shoulder in order to command the attention of elemental spirits.
it is customary in some places, especially in parts of carmarthenshire, for young men to sprinkle the young girls with water in their beds, and the young maidens in their turn sprinkle the young men, and this is sometimes done when the one upon whom water is thrown is fast asleep.
it is still customary for young men with musical instruments to visit the palaces of the gentry at early dawn, and play some of the beautiful old welsh airs, when they receive warm welcome and generous gifts.
among twelfth night custom, none was more celebrated in pembrokeshire in the eighteenth century and the beginning of the nineteenth than the “cutty wren,” though there are hardly any traces of the custom in cardiganshire and carmarthenshire. the custom was something as follows:
having procured a wren, the bird was placed in a little house of paper with glass windows, sometimes a cage or a lantern, or a box was used for that purpose, and often decorated with coloured ribbons, and “every young lady, and even old ladies, used to compete in presenting the grandest ribbon to the “wren.”
the cage or the lantern thus decorated with the little bird in it, was hoisted on four poles, one at each corner, and four men carried it about for the purpose of levying contributions, singing a long ballad or ditty such as follows on the following tune:—
图1
“where are you going? says milder to melder,
o where are you going? says the younger to the elder;
o i cannot tell says festel to fose;
we’re going to the woods said john the red nose.
we’re going to the woods said john the red nose.
“o what will you do there? says milder to melder,
o what will you do there? says the younger to the elder;
o i do not know, says festel to fose;
to shoot the cutty wren, said john the red nose,
to shoot the cutty wren, said john the red nose.
“o what will you shoot her with? says milder to melder,
o what will you shoot her with? says the younger to the elder
o i cannot tell, says festel to fose;
with bows and arrows, said john the red nose,
with bows and arrows, said john the red nose.
“o that will not do! says milder to melder,
o that will not do says the younger to the elder;
o what will you do then? says festel to fose;
with great guns and cannons says john the red nose,
with great guns and cannons says john the red nose.
“o what will you bring her home in? says milder to melder,
o what will you bring her home in? says the younger to elder;
o i cannot tell, says festel to fose;
on four strong men’s shoulders, said john the red nose.
on four strong men’s shoulders, said john the red nose.
“o that will not do, says milder to melder,
o that will not do, says the younger to the elder;
o what will you do then? says fester to fose;
on big carts and waggons, said john the red nose,
on big carts and waggons, said john the red nose.
“what will you cut her up with? says milder to melder,
what will you cut her up with? says the younger to the elder;
o i do not know, saith festel to fose;
with knives and with forks, said john the red nose,
with knives and with forks, said john the red nose.
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“o that will not do, says melder to milder,
o that will not do, says the younger to the elder;
o what will do then? says festel to fose;
with hatchets and cleavers, said john the red nose,
with hatchets and cleavers, said john the red nose,
“what will you boil her in? says milder to melder,
what will you boil her in? says the younger to the elder;
o i cannot tell thee, says festel to fose;
in pots and in kettles, said john the red nose,
in pots and in kettles, said john the red nose.”
for more on this interesting subject see “manners and customs of the people of tenby” in “the cambrian journal,” vol. iv., page 177.
i may add that i heard the above ditty sung in welsh in several parts of south wales, especially when i was a boy.
another such custom was called “tooling,” and its purpose was beer. it consisted in calling at the farm-houses and pretending to look for one’s tools behind the beer cask. “i’ve left my saw behind your beer cask,” a carpenter would say; “my whip,” a carter; and received the tool by proxy, in the shape of a cup of ale. it was also customary for the women to practice what was called sowling, viz., asking for “sowl,” that is cheese, fish or meat.
it was also customary in parts of the counties of pembroke and carmarthen for poor people to proceed round the neighbourhood from house to house with their “wassail bowls,” and singing outside each door something as follows—
“taste our jolly wassail bowl,
made of cake, apple, ale, and spice;
good master give command,
you shall taste once or twice
of our jolly wassail bowl.”
people who partook of the contents of the bowl were of course expected to pay, so that the invitation to “taste our jolly wassail bowl,” was not always accepted. in such cases the bearer of the bowl sung the following rhyme in disappointment:—
“are there any maidens here,
as i suppose there’s none
or they wouldn’t leave us here,
with our jolly wassail bowl.”
“the huge bowl was on the table, brimful of ale. william held a saucepan, into which pally and rachel poured the ale, and which he subsequently placed upon the fire. leaving it to boil, the party seated round the fire began to roast some of the apples that pally had just put upon the table. this they effected by tying long pieces of twine to their stems, and suspending them from the different “pot-hooks and hangers” with which the chimney corner abounded, twisting the cord from time to time to [68]prevent their burning.... by the time they had all completed their trials the ale was boiling and the apples were roasted. the tempting beverage went smoking hot into the bowl, and was joined by the contents of a small, suspicious-looking, tightly-corked bottle, which i strongly suspect, contained what the french call the “water of life,” and a very strong water it undoubtedly is. next there was a hissing and splutting greeting between the ale and the roasted apples, which was succeeded by the introduction of some of the “nices,” with which pally’s table was covered. different masculines of the party added to the treat by producing packets of buns, raisins, or biscuits, which they dropped singly into the bowl until it was full to overflowing. with a sufficient proportion of spices and sugar, the wassail bowl was finally prepared, and, as if by instinct, just as it was completed, in popped three or four of pally’s ancient cronies, all dying to partake of it. the cups and glasses were speedily filled, when william proposed pally’s health, which was cordially drunk by the whole party.” (the vale of towey, pages 83–87).
it was customary also, especially in parts of carmarthenshire, on “calan hen” (old new year’s day) to make a feast for those who had helped them with the harvest.
it was also once customary on epiphany night in west wales to visit the houses of those who had been married since the epiphany before. those who went round the houses in this manner requested admittance in rhyme and expected food and beer to be given to them by the inmates. epiphany, known in wales as “gwyl ystwyll,” was formerly closely associated with christmas.
many of the old customs and festivities in connection with the new year are of great antiquity; it was then that the druids went to seek the mistletoe on the oak. to the druids the oak and the mistletoe were objects of veneration; and one of the most imposing ceremonies was the cutting of the latter, some days before the new year, with a golden knife, in a forest dedicated to the gods; and the distributing its branches with much ceremony as new year’s gifts among the people.
on the day for cutting the mistletoe, a procession of bards, druids, and druidesses was formed to the forest, and singing all the while. the arch-druid climbed the tree and cut down the mistletoe, the other druids spreading a sheet to receive it.
this scene was enacted with great success at the builth wells pageant, august, 1909—(see illustration)—which i witnessed myself with interest. [69]
the romans had also their festival in honour of janus and strenia about the same time of the year. it is interesting to add that in england in the days of king alfred a law respecting feast days was passed, in which the twelve days after the birth of christ were made a season of holidays.
st. valentine’s day.
the custom of sending a pretty valentine, or an ugly one, of love, or from mere mischief, as the case might be, was very common once in wales. we do not hear much of valentines at the present, however, since the picture post cards have become so common.
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st. david’s day.
st. david is the patron saint of wales, and strange to say the only welsh saint in the calendar of the western church (canonized by calixtus ii.) more than five hundred years after his death.
his day is celebrated on the 1st of march throughout the world where welshmen are. in wales there are in some places grand dinners, and speeches are made and songs sung, and at present it is customary to conduct divine service on the day even in st. paul’s cathedral, london. but perhaps the most characteristic feature of the day is the wearing of the leek, though it must be admitted that wearing the leek on st. david’s day is not very general in the country districts of cardiganshire and carmarthenshire at the present day, but the interesting old custom is reviving, especially in the towns, and every true-born welshman ought to wear on the 1st of march the welsh national emblem which is dedicated to st. david.
the origin of the custom is not known, there are many who positively assert that it originated in the days of st. david himself; that is, according to some traditions, during a memorable battle against the saxons the welsh obtained a complete victory over their enemies. during the engagement the welsh had leeks in their hats on the occasion for their military colour and distinction of themselves, by persuasion of the said prelate st. david.
according to other traditions, the battle of poictiers has been named; also that of cressy, when the welsh archers did good service with the english against the french, under edward the black prince of wales, and shakespeare alludes to this in henry v.:—
fluellen says to henry: “if your majesty is remembered of it, the welshmen did good service in a garden where leeks did grow, wearing leeks in their monmouth caps; which your majesty knows, to this hour is an honourable badge of the service; and, i do believe, your majesty takes no scorn to wear the leek on st. tavy’s day.”
king henry: “i wear it for a memorable honour; for i am welsh, you know, good countryman.” [71]
it seems that there was a custom in london 250 years ago of hanging effigies of welshmen on st. david’s day; for pepys says:—
(march 1, 1667). in mark lane i do observe (it being st. david’s day), the picture of a man dressed like a welshman, hanging by the neck upon one of the poles that stand out at the top of one of the merchants’ houses, in full proportion and very handsomely done, which is one of the oddest sights i have seen a good while.
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shrove tuesday.
shrove tuesday, which is called in welsh dydd mawrth ynyd, was formerly kept as a holiday; but not much notice is taken of the day now, except that the old custom of pancakes eating still survives in most places.
“deuwch heno, fy nghyfeillion,
merched glan a’r bechgyn mwynion,
a chydunwn heb un gofyd,
wneyd crammwythau ar nos ynyd.”
come to-night my friends,
fair young maidens and gentle young men;
and let us join without sorrow
to make pancakes on shrove tuesday.
the day was once also noted for foot-ball kicking in some districts, and also for throwing at cocks, that is hens which had laid no eggs before that day were threshed with a flail as being good for nothing. [72]
mr. williams in his excellent welsh essay on the folk lore of carmarthenshire, says that he had been informed by a middle aged person of a curious old custom of playing with eggs. mr. williams’s informant when a child and other children with him, had been taught by an old woman how to play some peculiar game with eggs on this day, which was something as follows:—eggs were boiled for two or three hours till they were as hard as stones. the children used to colour their eggs for the prettiest by boiling them in coffee with certain herbs, etc., then for half of the day, they kept throwing the eggs at each other. this curious kind of play reminds me of a similar practice which i noticed in south america many years ago, more especially in the argentine republic, where it was customary for the first half of the day for people to throw eggs, water, etc., at each other, and this was done even in the sheets of buenos ayres. the custom was known as “el carnival,” that is giving way to the flesh before the beginning of lent or fasting time.
in the north of england boys play with eggs on easter eve, and centuries ago eggs were blest by the priest and preserved as amulates.
it was once customary for the tenants of nanteos, in north cardiganshire, to give to their landlord shrove hens and eggs (ieir ac wyau ynyd). this was undoubtedly a survival of the old custom of paying rent, or a portion of it, “in kind.”
to render in kind ducks and geese, loads of coal, etc., was continued yearly, both in cardiganshire and carmarthenshire within living memory.
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lent.
there was an old custom once in wales of taking an egg-shell, filled with water, little meat, flour, etc., to a house of a neighbour, and leave it on the outside of the window while all the family were having their supper, and then run away, for if they were caught in doing it, they were obliged to clean old shoes as a punishment. the egg-shell used on the occasion was called “crochan grawys” (lent cauldron). some old people remember this in carmarthenshire.
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palm sunday.
i have already, in my chapter on funeral customs, referred to the beautiful old welsh custom of decorating the graves on palm sunday. [73]
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good friday.
good friday in welsh is called “dydd gwener groglith (the lesson of the cross friday).
not much notice is taken at present day of the day, and the services conducted in the parish churches in country places are as a rule poorly attended. in former times there were many interesting customs and strange superstitions in connection with the day, especially in the south of pembrokeshire, where there was once a custom called “making christ’s bed,” which was done by gathering a quantity of long reeds from the river and woven into the shape of a man. then this was stretched on a wooden cross, and laid in a field.
it is said that it was customary in that particular part of west wales, especially at tenby, to walk barefooted to church, and that such pre-reformation custom continued till the close of the eighteenth century, which was done so as not to disturb the earth! in returning from church the people regaled themselves with hot cross buns, and after reaching the house they were eaten. but a certain number of them were tied up in a bag, and hung in the kitchen, where they remained till the next good friday, for medical purposes, for it was believed that the eating of one of them cured diseases. they were also used as a panacea for the diseases of animals, as well as serviceable to frighten away evil spirits and goblins. these hot cross buns which figured in such a peculiar manner in south pembrokeshire, nothing is known of them in the adjoining counties of carmarthen and cardigan, among the country people; it is possible, however, that they were known there prior to the reformation or even after. but perhaps the bun custom was unknown in those two counties, and it had been introduced into south pembrokeshire (where the people are not of welsh origin), from england or some other country. some writers trace the origin of hot cross buns to the cakes which the pagan saxons used to eat in honour of their goddess eostre, and that the custom dates back to pre-historic times, and that their connection with the cross of our saviour is only by adoption. how far this is true it is impossible to know with certainty; but it is evident that the early christians adopted many pagan rites and customs. according to hone’s year book, the hot cross buns are the ecclesiastic eulogiae or consecrated loaves bestowed in the church as alms, and to those who could not receive the host. it was once the custom in wales to express abhorrence of judas iscariot, and the curious custom of flogging him is still in vogue [74]in south america. in former times good friday was the day on which rings were blessed by kings and given away as remedies for the cramp.
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easter.
it is deemed essential by many people to wear some new article of dress, if only a pair of gloves or a new ribbon; for not to do so is considered unlucky, and the birds will be angry with you. it is probable that the origin of this custom is associated with easter baptism, when a new life was assumed by the baptised, clothed in righteousness as a garment. in former times people had such respect for this day that many kept their children unbaptised till easter sunday, and many old men and old women went to church to receive the communion who were hardly to be seen in the lord’s house on any other sunday during the year.
there was once an old fancy in wales that the sun used to dance for joy when it rose on easter morning, and great care was taken in some places to get up the children and young people to see such sight of the sun dancing in honour of the rising of our lord. the sun was sometimes aided in this performance by a bowl of clear water, into which the youth must look and see the orb dance, as it would be dangerous to look directly on the sun while thus engaged. the religious dance of the ancient druids is believed to exist in modern times in a round dance wherein the figures imitate the motions of the sun and moon. see “british goblins,” by sykes, page 274.
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first day of april.
april fool, known in wales as “ffwl ebrill,” was observed as in england, and still observed to a certain extent.
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may.
the old customs and superstitions in connection with may day are unknown in wales in the present day, once, however, may-day dances and revelling were most popular, especially in pembrokeshire, as the following interesting account which appeared in the “cambrian journal” proves:—
“on may-eve, the inhabitants would turn out in troops, bearing in their hands boughs of thorn in full blossom, which were bedecked with other flowers, and then stuck outside the windows of the houses. maypoles were reared up in different parts of the town (of tenby), decorated with flowers, coloured papers, and bunches of variegated ribbon. on may-day the young men and [75]maidens would, joining hand in hand, dance round the may-poles, and “thread the needle,” as it was termed. a group of fifty to a hundred persons would wend their ways from one pole to another, till they had thus traversed the town. meeting on their way other groups, who were coming from an opposite direction, both parties would form a “lady’s chain,” and to pass on their respective ways.”
the may-pole was once most popular in wales, but the old custom has entirely died out, though we still hear occasionally of a may queen being selected in some places.
a present-day welsh queen of may.
the may-pole in wales was called bedwen, because it was always made of birch which is called in welsh bedwen, a tree associated with the gentler emotions; and as i have already observed in another chapter, to give a lover a birchen branch, is for a maiden to accept his addresses. games of various sorts were played around the bedwen. the fame of a village depended on its not being stolen away, and parties were constantly on the alert to steal the bedwen, a feat which, when accomplished, was celebrated with peculiar festivities. this rivalry for the possession of the may-pole was probably typical of the ancient idea that the first of may was the boundary day dividing the confines of winter [76]and summer, when a fight took place between the powers of the air, on the one hand striving to continue the reign of winter on the other to establish that of summer.
here may be cited the mabinogi of kilhwch and olwen, where it speaks of the daughter of lludd llaw eraint. she was the most splendid maiden in the three islands of the mighty, and in three islands adjacent, and for her does gwyn ap nudd, the fairy king, fight every first of may till the day of doom.
she was to have been the bride of gwythyr, the son of greidawl, when gwyn ap nudd carried her off by force. the bereaved bridegroom followed, and there was a bloody struggle, in which gwyn was victorious, and he acted most cruelly, for he slew an old warrior, took out his heart from his breast, and constrained the warrior’s son to eat the heart of his father.
when arthur heard of this he summoned gwyn ap nudd before him, and deprived him of the fruits of his victory. but he condemned the two combatants to fight for the maiden olwen henceforth for ever on every first of may till doomsday; the victor on that day to possess the maiden.
in former times a fire of logs was kindled on the first day of may, around which it was customary for men and women, youths and maidens, to dance hand in hand, singing to the harp, and some of the men would leap over the fire, even at the peril of being burnt. the origin of such strange custom is undoubtedly to be traced to the “belltaine” fires of the druids.
it seems these bon-fires were lighted in some parts of wales on midsummer eve, and the “glain nadrodd” (snake-stones) were also, according to welsh traditions, associated with the same time of the year.
it is called glain nadrodd from the old welsh tradition that it is made by snakes at some special gathering among them, when one of their number is made a kind of sacrifice out of the body of which they manufacture the stone. it is of a greenish colour and of the size of an ordinary marble. to find a “glain nadrodd” is considered a very lucky omen and they were anciently used as charms. it was also believed in former times that the bon-fires lighted in may or midsummer protected the lands from sorcery, so that good crops would follow. the ashes were also considered valuable as charms.
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allhallow’s eve (nos calan gaea.)
the eve of all saints is known in wales as “nos calan gaeaf,” and in former times there were many old customs in connection [77]with it, most of which have now disappeared. i have already given an account of the love charms and spells which were performed on this eve, and amongst other strange doings, the uncanny custom of going round the church in order to see the spirit of a future husband or wife. but there was in some places another weird ceremony of going round the church at midnight, and look in through the keyhole in order to see the spectral forms, or to hear a spirit calling the names of all those who were to die in the neighbourhood during the year; that is during the coming twelve months from that date, which seems to suggest that the new year began at this time once in old times. many were afraid, especially children, of going out on allhallow’s eve as the night among the welsh was one of the “tair nos ysprydion” (three spirits’ nights) as it was supposed that the spirits were free to roam about, and a demon at large in the form of a “hwch ddu gwta” (black sow without a tail)
“nos calan gaea’,
bwbach ar bob camfa.”
(on allhallow’s eve,
a bogie on every stile.)
on this eve it was formerly the custom to kindle a bonfire, a practice which continued to a more recent date in the northern part of the principality than in the south.
besides fuel, each person present used to throw into the fire a small stone, with a mark whereby he should know it again. if he succeeded in finding the stone on the morrow, the year would be a lucky one for him, but the contrary if he failed to recover it.
those who assisted at the making of the bonfire watched until the flames were out, and then somebody would raise the usual cry, when each ran away for his life, lest he should be found last, and be overtaken by the ‘bogie.’—(see “celtic folk-lore,” by sir j. rhys, page 225.)
when a boy, i well remember young men and boys who were full of mischief, making a hollow inside a turnip, and having put a candle in it, carried it about as a bogie to frighten timid people.
allhallow’s eve is known in many parts of west wales as “nos twco fale,” (apple snatching night), and the game of snatching apples, has been continued in some districts until only a few years ago. apples and candles, fastened to strings, were suspended from the ceiling and the merry-makers in trying to catch the apple frequently got the candle instead, to the great amusement of those present. another amusing custom was to try to bring up an apple with the teeth from a tub of water. [78]
in some parts of the country, especially carmarthenshire, it was customary to peel the apple carefully, and throw it, that is the peel, back over the head. then when this peel had fallen on the floor behind one’s back, particular notice was taken in what form it appeared, and whenever it resembled a letter of the alphabet, the same was supposed to be the first letter of the christian name of the thrower’s future wife or husband.
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harvest customs, etc.
“y gaseg fedi, or harvest mare.”
in west and mid-wales there have been various harvest customs, the most interesting of which was probably the harvest mare, known in cardiganshire and carmarthenshire as “y gaseg fedi, or gaseg ben-fedi,” but in pembrokeshire it was called “y wrach.” this took place at the end of the harvest.
there was a large crowd of both men and women reaping on the last day; and by working at the harvest in this manner small cottagers and other poor people paid the farmer for the privilege of planting a few rows of potatoes in the land, and for the loan of a horse and cart, or for carting home coal, etc.. by working at the harvest poor people paid their debt to the farmer, and still do so to a certain extent. to each of the women who worked at the harvest was given a candle to take home with her every evening, and to the men a little tobacco was given to those who indulged in the bad habit of smoking.
an old woman 98 years of age, who lived near crosswood, cardiganshire, informed me about three years ago that she well recollected when a child that a farmer who lived at penllwyn, in the vale of rheidol, used to give to each of the men and women a sheaf to take home with them in the evening, and that this farmer was the only one in the country who did this within her memory, and that he did it as he had seen his father doing so. the old lady also added that the custom had been general once.
it was the custom once to “dwrn fedi” (fist reaping) a very laborious work, for our forefathers had no scythes nor machines in former times, so that the sickle was everything. it was customary once for a number of farmers in the same district to arrange together not to cut their fields on the same day so that they might be able to assist each other. a few men would come together on an appointed day from each farm in the district that they might be able to cut and bind all the corn of one farm in a single day; and it is still the custom in many places to do this in connection with hay as well as shearing sheep on the mountains. [79]
the gaseg fedi (harvest mare) at the end of the harvest was a small quantity of the last corn which was left standing in the field, and tied up carefully; and great excitement existed, and much amusement was created when the last standing was reached. there was a good deal of fun in connection with cutting the mare. each reaper in his turn was allowed to throw his sickle at the corn until it was cut, from a distance of about 15 or 20 yards. the most unskilful were allowed to try first, at last some one would succeed in cutting it down amidst cheers. after cutting it down, it was customary in some places, especially in the north of cardiganshire for one of the men to take the mare to a neighbouring farm, where the harvest had not been completed, and where the reapers would be still busy at work. the man who took the mare in this manner was very careful to go, or crept without being observed, and stealthily stationed himself over against the foreman of his neighbour’s reapers, he watched an opportunity, when within easy distance of throwing it suddenly over the hedge into his neighbour’s field, and if possible upon the foreman’s sickle and at the same time repeating some insulting words and took to his heels with all speed to escape the flying sickle of the reapers whom he had insulted which were hurled after him, and sometimes he was in peril of his life. in some districts in carmarthenshire, it was sometimes the practice to be as bold as to take the gaseg even to the very house of the neighbour, but this was considered more insulting if anything than throwing it into his field.
according to old people who remembered the custom in their younger days, they informed me that it was not considered right to throw the mare into the field of a farmer who lived in another parish, or over a river or even a brook. i was also informed by some that it was not allowable to bear it up hill to a field which stood on a more elevated ground. it was often the custom especially in carmarthenshire and pembrokeshire, instead of throwing it into a neighbour’s field, to convey it home to the house, that is to the house of the farmer himself who had finished his harvest that day. the honour of bearing it home in this manner belonged to the one who had succeeded in cutting it, but the difficult part of it was how to take it into the house dry, for it was absolutely necessary that it should be taken into the house without being wetted. and this was not always an easy task as the servant maids at the house carefully stored water in buckets and pans ready to throw over the man and his caseg fedi at his entrance; and sometimes he would have a pretty rough time of it. in order to prevent this the man tried to appear as indifferent [80]as possible so as not to be suspected by the girls. consequently, he carefully hid the mare under his clothes, but in spite of everything he was sometimes stripped of some part of his garment or deluged with water. but when he could succeed in bringing it into the house dry and hung it up without being observed, the master had to pay the bearer a shilling or two, or to give him plenty of beer. but the master was spared to pay the shilling if the girls could succeed in wetting the mare. these curious old customs have been discontinued, but it is still the practice with some to bring a handful of corn into the house tied up under the name of the mare. at supper that evening there was a good deal of fun. john wright, bailiff of stackpole in pembrokeshire, refers to the custom as follows when writing to his master, mr. pryce campbell, august, 1736:—“whilst i was abroad (he had been in cardiganshire) the harvest people cut the neck, and, notwithstanding all the stones about the court (this house was being rebuilt), would have a dance. the dance was the three shopkins. there was a noble feast, the bill of fare was as follows:—four quarters of mutton, a side of bacon, a piece of beef weighing half a hundred-weight, twelve gallons of buding besides, cabotch and other greens. they seemed very well pleased with their entertainment.” it was customary in some places to have a harvest queen attired in white gown decorated with ears of wheat and roses. in other places a sheaf of wheat was decorated with ribbons and taken home to the farm on the top of the last load, when the horses were also very gaily decked.
at the close of the harvest it was an universal custom to have a harvest supper, and after the feast there was a merry time. the rev. d. g. williams mentions “chware dai shon goch” and “rhibo” as favourite games on such occasions.
“chware dai shon goch” was something as follows:—
two young men, or two young women would put on some old ragged clothes kept at the farm for that purpose, and thus attired would proceed to the barn where a walking-stick was given to each of the two. then followed a most curious dance to the great amusement of the company of beholders. at present, however, the welshpeople in country places know nothing of dancing; but it is evident that they were much given to dancing in former times as well as singing to the harp. owen tudor, the welsh gentleman who became the grandfather of henry vii., king of england, was invited to dance some of the dances of wales before katherine, the beautiful widow of henry v. while the handsome young [81]welshman was dancing one of his wild reels, it chanced that he fell against the queen, and the latter with a bewitching smile, said, “that so far from offending her, it would only increase the pleasure of herself and company, if he would repeat the same false step or mistake!” later on, katherine and owen tudor were married.
another game on such occasions was “rhibo” which was something as follows:—
six young men were selected for the performance, three standing face to face to the other three, and each one taking hold of the hands of the one who faced him. then upon the arms of these six young men, a young man and a young woman were placed in a leaning posture who were thrown up and allowed to fall again into the arms of the young men, and this ceremony continued for some time, and which appeared to be rather a rough game, but it is not practised at the present day.
in former times it was customary at some farms to blow the horn at harvest time to call the reapers both to their work and their meals. such horn was made use of for that purpose until very recently at a farm called eurglodd, eight miles north of aberystwyth in cardiganshire.
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cynnos.
“cynnos” was a practice among the farmers of west wales, and particularly cardiganshire, of taking the corn to the kiln to be dried on the night before the grinding; it was customary to sit watching it all night and carefully attend to the drying operations, that is the turning of the corn on the kiln, and the sweeping of it off, when it had been sufficiently dried. the meaning of the word “cynnos” is unknown, according to some writers it is a form of “cynwys” (contents)—that is the contents of a stack of corn; but according to others it meant “cyn-nos” (the night before) that is the night before the grinding.
it is true that the farmers sent small quantities of corn to the mill at any time of the year; but the big annual “cynnos” was prepared, as a rule, about january or february. this “cynnos” was a night of great fun, especially for young people, as many of the friends and neighbours of those who were engaged in drying the corn came together in the evening. an old gentleman named thomas evans, gwarallyryn in the parish of llandyssul, cardiganshire, who well remembered the old custom, gave me an interesting account of it. this meeting of young men and young women and others at the kiln during the cynnos to enjoy themselves [82]with games and story telling was known, said he, as “shimli,” which often continued all night. sometimes beer known as “fetchin,” was sent for, and drank around the kiln fire. when the flour was taken home, it was put in chests. previous to the beginning of the 19th century before kilns attached to the mills became general, many of the farm houses had a kiln for drying the corn at home, but of a very primitive sort. mr. price in his interesting little book on llansawel, in carmarthenshire, says that the last kiln of the sort for drying the corn at home in that parish was in use at a farm called cilwenau isaf, worked as late as 1845. he also adds that the shape and the build of this primitive contrivance was something as follows:—
on a gentle-sloping ground a hollow, three yards long, two yards wide, and two deep, was cut, and two planks placed at right angles to each other, their ends resting on the surface outside the hollow. these served to support the sticks which were placed regularly over the kiln until covered. over the whole clean straw was laid, upon which the corn was placed to be dried. underneath all this and at the lower end of the kiln, the fire was placed, so that the heat and smoke went under the straw contrivance above. about the month of may, it was once customary in pembrokeshire for farmers to bring their “benwent,” that is, two or three loads of grain to the mill to be ground and milled, and young men and young women came together on such occasions, and indulged in a sport known as “byng,” or dressing up a horse’s head and carrying it about, not unlike “mari lwyd.” the rev. jenkin evans, pontfaen, in the “pembrokeshire antiquities,” also adds that it was customary on may day for women and children to go round the farmhouses with their basins to receive butter, which enabled poor people to enjoy butter on their bread for some weeks.
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gleaning.
within living memory, farmers in cardiganshire allowed poor people to glean in the fields at the seasons of harvest and ingathering, and indeed this seems to have been a general custom once in all parts of the kingdom, and directed by the law of moses.
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cwrw bach.
there was once an old custom in carmarthenshire and cardiganshire, of making what was known as “cwrw bach”; that is, people met at a house on a certain evening to drink home-brewed beer, and indulge in games, in order to give the profits from the sale of it to assist helpless old people and others who were in real [83]poverty. this is not done now, but we still hear of some farmers in pembrokeshire, making their own beer for those who work at the harvest.
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perambulation.
beating the bounds of a parish was a very old custom in wales; and according to the rev. george eyre evans, this was done at bettws ivan, south cardiganshire, as late as may 22nd, 1819, when banners were carried round the parish on the boundaries.
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sheep shearing customs.
the following extract which i translate from an introduction to a volume of welsh poems known as “cerddi cerngoch,” gives an interesting account of sheep shearing customs in west wales fifty years ago:—
“a great day at blaenplwyf was the sheep shearing day, the sheep were kept for the summer at bronbyrfe, llanddewi brefi, with john jenkins. during ffair beder (peter’s fair) july 10th every year there was a “cnaif” (shearing). good many were anxious to get the “fei.” the service of about half-a-dozen neighbours was secured to look after the shearing. david davies, rhiwonen; john davies, pantfedwen; thomas davies, pencoed; daniel davies, gelligwenin, had been doing it; and my father, and my uncles of trecefel, pant, penbryn and clwtpatrwn, were faithful year after year. to swell the company, others from time to time took a day’s holiday and enjoyment, and amongst many others, mr. j. e. rogers, abermeurig; rev. evan evans, hafod; rev. john davies, llandeloy; thos. thomas (norton brewery), carmarthen; ben. jenkins, solicitor; aeronian, etc.
llwyd, llundain, told me: “when my father failed going to the shearing, my brother shanco, or myself, was allowed to go, and we longed to go, for it was the very thing for us. little work and plenty of enjoyment, and you know that not one of shencyn grufydd’s family had any objection to a thing of that kind. a start was made from blaenplwyf at five o’clock in the morning. at first it was customary to proceed on horses through llanfair and over the bog and meadow to bronbyrfe. one or two young women went to look after the wool. it was brought home on horses. after that ‘gist cart’ and the ‘long body’ came in use, and lastly the ‘gambo.’ when going over the mountain one time (1855), and ‘cerngoch,’ to be sure, among the foremost of the mounted band, shencyn gave out the order to form into a rank as soldiers, and after getting things into order, he said:—[84]“here we are now like cavalry attacking the russians.” “not quite so,” said cerngoch, “if we were in the crimea, you my little brother, would not be so far in advance of us.”
timothy and benjamin were in school of parkyvelvet, under the celebrated old tutor, rev. titus evans, in 1855, and both of them and their second cousin, mr. thomas, myrtle villa, wellfield road, carmarthen (now) had come on their holidays, and forming a part of the company. as mr. thomas was a townsman, he was not acquainted with the horse and the land, so the horse went out of the path, and into the bog, and cerngoch sang at once:—
“’roedd mab o dre caerfyrddin,
yn steilus iawn a’i ferlin;
wrth dd’od ar ‘mynydd yn y mawn,
bu’n isel iawn ei asyn.”
.... after reaching bronbyrfe, those who were responsible went in for the shearing; but the others scattered along the small brooks which were close by in order to fish; each one with his favourite tackle, hands, fly, hook and bait, etc. hywel was by far the master. when all the others had failed with the fly and bait, hywel would have a basketful. he was so clever with the fly—the bait according to the colour of the water.... after eating the black nourishing fish, and ending the shearing, it was customary to go home through llanddewi. the young men of llanddewi knew when the blaenplwyf shearing took place, and were watching them on their homeward journey with great excitement. then (at llanddewi) a game of ball was played on the corner of the old chapel, near the foelallt arms since then. not an air ball as at present, but a ball of yarn carefully wound up, and covered with leather as tight as possible. four were the required number intended to take part in the game, two on each side. “after drinking the health of those who won, off goes the party, each one for the first making for bettws, about five miles nearer home. then a game of quoits took place on the commons, as the horses were having their breath, a good excuse for the men to get a drop of “home-brewed” at the derry arms. two miles more, and they reach home at blaenplwyf at 9 p.m., after a busy and enjoyable day. a feast waited them, my grandmother having been busy all day preparing—cawl—new potatoes—white cabbages—and gooseberry tart. she could make delicious food and taught her daughters also to do so.”
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tai unnos (one night houses).
in former times in wales when the population was small, much of the land in mountainous regions was a common, [85]and the farmers and others were at liberty to send their cattle and sheep there to graze, and people obtained peat from such places to burn on the fire. but if a poor family could succeed to erect a small rude house, or hut in one night on the outskirts of a common, or a desolate spot on the mountain side, or a dreary dingle, they claimed from ancient usage their right to the spot. such a house was called “ty unnos” (one night house). if a man building a ty unnos of such kind was discovered in building it during the night by one of his neighbours, people would come and throw it down and scatter everything, to prevent him taking possession of a place which they regarded as belonging to all. so that any one building a ty unnos had to do it in one single night, and that secretly, without being detected. i recollect such a house being built on the mountain of llanddewi brefi many years ago when i was a boy. after securing a house in this manner the next step was to add land to it, taken and enclosed patch by patch from the surrounding common, so that quite a farm of freehold property was created in course of time, if the intrusion remained unnoticed. but it was necessary for a man to show a great deal of shrewdness to secure a farm in this manner.
in the parish of llanarth, cardiganshire, there is a spot known as “mynydd shion cwilt.” according to tradition this shion cwilt was a shrewd and eccentric character who built a ty-unnos, and secured much land from common.
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the ceffyl pren.
in former times, public sarcasm and derision did much to dispel vice and reform offenders.
in west wales “ceffyl pren” was resorted to when a man was supposed to have been unfaithful to his wife whom he had promised to cherish, or a woman who had broken her marriage covenant.
it was customary to make a straw man riding a straw horse, as an effigy to represent the guilty. such effigies were carried round the most public places in order to make those who were guilty of breaking the seventh commandment ashamed of themselves. the procession was a very noisy one, and accompanied by men with horns and brass, etc., and sometimes a song was composed for the occasion.
such procession went round the neighbourhood for about three weeks, and sometimes a gun was carried to shoot the straw rider. [86]
at last the effigies were burnt before the house or houses of the guilty, and then the crowd dispersed.
it is supposed that such custom has come down from the time of the druids when it was customary to burn evil-doers in effigies of straw as sacrifices to the gods.
in some cases people were not satisfied in carrying an effigy, but seized the guilty man and woman, and carried them publicly on a ladder for miles round the country.
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the employment of dogs to turn roasting-spits.
it was customary in former times to place a dog inside a wheel which he turned with his fore-feet, the wheel being connected by a chain with the wheel end of the spit.
there was a dog employed in turning the roasting-spit in this manner at newcastle emlyn about one hundred years ago.
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knappan.
this ancient game takes its name from the ball used, which was some hard wood, and well greased for each occasion and just small enough to be grasped in one hand. running with the ball was the chief method, and the distance between the goals was several miles.
george owen, of henllys, in pembrokeshire, gives a full account of knappan, and how it was played in the time of queen elizabeth, and it seems that the ancient game survived the longest in the northern part of that county, and the south of cardiganshire, and on corpus christi day there was a regular contest between the two districts, when 2,000 came together, and some horsemen as well. the game was regarded as the best training for war.
it is thought that the great football contests between llandyssul and llanwenog which were popular on good fridays about seventy years ago, were the outcome of the ancient game of knappan.
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throwing the bar.
“cryfder dan bwysau,” or displaying strength in hurling a stone, or throwing a bar, which was one of the ancient welsh games.
meyrick, in his “history of cardiganshire,” writing one hundred years ago, says that casting of the bar was still continued in his time, particularly in cardiganshire, “where the people have a meeting once a year at certain chapels, yspytty ystwith, yspytty [87]cenvyn, etc., for this purpose. they remain in the chapel all night to try their activity in wrestling, all the benches being removed, and the spectators, different from ancient regulations, are generally young women, and old champions, who are to see fair play.”
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school customs.
in south wales, especially cardiganshire and carmarthenshire, about seventy or eighty years ago, most curious customs were in vogue, which were intended to assist the welsh children to learn english.
in many schools in those days, english was taught in rhymes, such as follows:—
“hearth is aelwyd, fire is tan,
cloth is brethyn, wool is gwlan,
ash is onen, oak is derwen,
holly tree is pren cerdynen,
house is ty, and mill is melin,
fiddle is crwyth, and harp is telyn,
river is afon, brook is nant,
twenty is ugnin, hundred is cant.”
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the welsh “note,” or “not”.
in order to enforce the use of the english language in schools the schoolmasters of those days made use of what was called the welsh “note,” which was a piece of stick about three or four inches long, with the letters “w.n.” marked on it, and in some places it had the following words in full: “welsh note, a slap for every time you speak welsh.” this “welsh note” was in reality nothing but a devise to find out the children who spoke welsh, as it was then thought that unless the mother tongue was banished from schools, monoglot welsh children could not learn english.
during the night-time, of course, the “welsh note” was in possession of the schoolmaster, who, when school began in the morning, gave it secretly to one of the boys with directions to keep it until he caught some one speaking welsh, to whom he was to hand it over, and this boy in his turn was to hand it over to another delinquent, and so forth. the “welsh note” might during the day perhaps pass through about twenty different hands; and at the close of the school in the evening the schoolmaster would call for it and the boy in whose possession it was found got the first taste of the cane on his naked hand; then he returned it to the boy from whom he got it, and he in like manner was caned in his turn, and so on over the twenty, more or less, each in his turn getting a taste of the cane, until the [88]first boy is reached, whose name is on the register. then the “welsh note” returns to the schoolmaster, ready for use for the next occasion.
there is no “welsh note” at the present day, and the welsh language is taught in many if not in most of the schools.
