Against the evidence just given, that tradition places Rhita's grave on the top of Snowdon, a passing mention by Derfel Hughes (p. 52) is of no avail, though to the effect that it is on the top of the neighbouring mountain called Carned Lywelyn, 'ILewelyn's Cairn,' that Rhita's Cairn was raised. He deserves more attention, however, when he places Carned Drystan, 'Tristan or Tristram's Cairn,' on a spur of that mountain, to wit, towards the east above Ffynnon y Lyffaint'. For it is worthy of note that the name of Drystan, associated with Arthur in the later romances, should figure with that of Arthur in the topography of the same Snowdon district. Before leaving Snowdon I may mention a cave near a small stream not far from Lyn Gwynain, about a mile and a half above Dinas Emrys. In the ILwyd letter (printed in the Cambrian Journal for 1859, pp. 142, 209), 1 See Derfel Hughes' Landegai and ILanttechid, p. 53. As to Drystan it is the Pictish name Drostan, but a kindred form occurs in Cornwall on a stone near Fowey, where years ago I guessed the ancient genitive Drustagni; and after examining it recently I am able to confirm my original guess. The name of Drystan recalls that of Essyfft, which offers some difficulty. It first occurs in Welsh in the Nennian Genealogies in the Harleian MS. 3859 see Pedigree I in the Cymmrodor, ix. 169, where we read that Mermin (Merfyn) was son of Etthil daughter of Cinnan (Cynan), who succeeded his father Rhodri Molwynog in the sovereignty of Gwyned in 754. The spelling Etthil is to be regarded like that of the Welsh names in Nennius, for some instances of which see § 73 (quoted in the next chapter) and the Old Welsh words calaur, nouel, patel, so spelt in the Juvencus Codex: see Skene, ii. 2 in all these does duty for #t. So Etthil is to be treated as pronounced Ethift or Ethyff; but Jesus College MS. 20 gives a more ancient pronunciation (at least as regards the consonants) when it calls Cynan's daughter Ethellt: see the Cymmrodor, viii. 87. Powell, in his History of Wales by Caradog of Lancarfan, as edited by Wynne, writes the name Esylht; and the Medieval Welsh spelling has usually been Essy!ft or Esylt, which agrees in its sibilant with the French Iselt or Iseut; but who made the Breton-looking change from Eth to Es or Is in this name remains a somewhat doubtful point. Professor Zimmer, in the Zeitschrift für französische Sprache und Litteratur, xiii. 73-5, points out that the name is an Anglo-Saxon Ethylda borrowed, which he treats as a 'Kurzform für Ethelhild' : see also the Revue Celtique, xii. 397, xiii. 495. The adoption of this name in Wales may be regarded as proof of intermarriage or alliance between an English family and the royal house of Gwyned as early as the eighth century. on which I have already drawn, it is called Ogo'r Gwr Blew, 'the Hairy Man's Cave'; and the story relates how the Gwr Blew who lived in it was fatally wounded by a woman who happened to be at home, alone, in one of the nearest farm houses when the Gwr Blew came to plunder it. Its sole interest here is that a later version 1 identifies the Hairy Man with Owen Lawgoch, after modifying the former's designation y Gwr Blew, which literally meant 'the Hair Man,' into y Gwr Blewog, 'the Hairy Man.' This doubtful instance of the presence of Owen Lawgoch in the folklore of North Wales seems to stand alone. Some of these cave stories, it will have been seen, reveal to us a hero who is expected to return to interfere again in the affairs of this world, and it is needless to say that Wales is by no means alone in the enjoy ment of imaginary prospects of this kind. The same sort of poetic expectation has not been unknown, for instance, in Ireland. In the summer of 1894, I spent some sunny days in the neighbourhood of the Boyne, and one morning I resolved to see the chief burial mounds dotting the banks of that interesting river; but before leaving the hotel at Drogheda, my attention was attracted by a book of railway advertisement of the kind which forcibly impels one to ask two questions: why will not the railway companies leave those people alone who do not want to travel, and why will they make it so tedious for those who do? But on turning the leaves of that booklet over I was inclined to a suaver mood, as I came on a paragraph devoted to an ancient stronghold called the Grianan of Aileach, or Greenan-Ely, in the highlands of Donegal. Here I read that a thousand armed men sit resting there on their 1 See the Brython for 1861, pp. 331-2, also Cymru Fu, p. 468, where Glasynys was also inclined to regard the Hairy Fellow as being Owen. I i RHYS swords, and bound by magic sleep till they are to be called forth to take their part in the struggle for the restoration of Erin's freedom. At intervals they awake, it is said, and looking up from their trance they ask in tones which solemnly resound through the many chambers of the Grianan: 'Is the time come?' A loud voice, that of the spiritual caretaker, is heard to reply: 'The time is not yet.' They resume their former posture and sink into their sleep again. That is the substance of the words I read, and they called to my mind the legend of such heroes of the past as Barbarossa, with his sleep interrupted only by his change of posture once in seven years; of Dom Sebastian, for centuries expected from Moslem lands to restore the glories of Portugal; of the Cid Rodrigo, expected back to do likewise with the kingdom of Castile; and last, but not least, of the O'Donoghue who sleeps beneath the Lakes of Killarney, ready to emerge to right the wrongs of Erin. With my head full of these and the like dreams of folklore, I was taken over the scene of the Battle of the Boyne; and the car-driver, having vainly tried to interest me in it, gave me up in despair as an uncultured savage who felt no interest in the history of Ireland. However he somewhat changed his mind when, on reaching the first ancient burial mound, he saw me disappear underground, fearless of the Fomhoraigh; and he began to wonder whether I should ever return to pay him his fare. This in fact was the sheet anchor of all my hopes; for I thought that in case I remained fast in a narrow passage, or lost my way in the chambers of the prehistoric dead, the jarvey must fetch me out again. So by the time I had visited three of these ancient places, Dowth, Knowth, and New Grange, I had risen considerably in his opinion; and he bethought him of stories older than the Battle of the Boyne. So he told me on the way back several bits of something less drearily historical. Among other things, he pointed in the direction of a place called Ardee in the county of Louth, where, he said, there is Garry Geerlaug's enchanted fort full of warriors in magic sleep, with Garry Geerlaug himself in their midst. Once on a time a herdsman is said to have strayed into their hall, he said, and to have found the sleepers each with his sword and his spear ready to hand. But as the intruder could not keep his hands off the metal wealth of the place, the owners of the spears began to rouse themselves, and the intruder had to flee for his life. But there that armed host is awaiting the eventful call to arms, when they are to sally forth to restore prosperity and glory to Ireland. That was his story, and I became all attention as soon as I heard of Ardee, which is in Irish Ath Fhir-dheadh, or the Ford of Ferdeadh, so called from Fer-deadh, who fought a protracted duel with Cúchulainn in that ford, where at the end, according to a well-known Irish story, he fell by Cúchulainn's hand. I was still more exercised by the name of Garry Geerlaug, as I recognized in Garry an Anglo-Irish pronunciation of the Norse name Godhfreydhr, later Godhroedh, sometimes rendered Godfrey and sometimes Godred, while in Man and in Scotland it has become Gorry, which may be heard also in Ireland. I thought, further, that I recognized the latter part of Garry Geerlaug's designation as the Norse female name Geirlaug. There was no complete lack of Garries in that part of Ireland in the tenth and eleventh centuries; but I have not yet found any historian to identify for me the warrior named or nicknamed Garry Geerlaug, who is to return blinking to this world of ours when his nap is over. Leaving Ireland, I was told the other day of a place called Tom na Hurich, near Inverness, where Finn and his following are resting, each on his left elbow, enjoying a broken sleep while waiting for the note to be sounded, which is to call them forth. What they are then to do I have not been told: it may be that they will proceed at once to solve the Crofter Question, for there will doubtless be one. It appears, to come back to Wales, that King Cadwaladr, who waged an unsuccessful war with the Angles of Northumbria in the seventh century, was long after his death expected to return to restore the Brythons to power. At any rate so one is led in some sort of a hazy fashion to believe in reading several of the poems in the manuscript known as the Book of Taliessin. One finds, however, no trace of Cadwaladr in our cave legends: the heroes of them are Arthur and Owen Lawgoch. Now concerning Arthur one need at this point hardly speak, except to say that the Welsh belief in the eventual return of Arthur was at one time a powerful motive affecting the behaviour of the people of Wales, as was felt, for instance, by English statesmen in the reign of Henry II. But by our time the expected return of Arthur-rexque futurus-has dissipated itself into a commonplace of folklore fitted only to point an allegory, as when Elvet Lewis, one of the sweetest of living Welsh poets, sings in a poem entitled Arthur gyda ni, 'Arthur with us': Mae Arthur Fawr yn cysgu, A'u gafael ar y cleď: Yn fyw yn fyw o'i fec! Great Arthur still is sleeping, With grip upon the steel: Not so with regard to the hopes associated with the name of Owen Lawgoch; for we have it on Gwynionyd's testimony, p. 464, that our old baledwyr or ballad men used to sing about him at Welsh fairs: it is not in the least |