old favourite, honest George Wither, to have written Withers, a misnomer never used but by his adversaries, who certainly did speak of him as "one Withers." I should not have thought it necessary to notice these insignificant errata, but for the purpose of showing Printer's errors do and will occur, and that Shakspeare's text may often be amended by their correction. You will recollect honest George's punning inscription round his juvenile portrait:
"I grow and Wither both together."
FOLK LORE OF WALES
No. 3. Meddygon Myddvai.—On the heights of the Black Mountains, in Caermarthenshire, lies a dark-watered lake, known by the name of Lyn y Van Vach. As might be predicated, from the wild grandeur of its situation, as well as from the ever-changing hues which it takes from the mountain shadows, many a superstition—gloomy or beautiful—is connected with its history. Amongst these may be reckoned the legend of the Meddygon Myddvai or "surgeons of Myddvai." Tradition affirms that "once upon a time" a man who dwelt in the parish of Myddvai led his lambs to graze on the borders of this lake; a proceeding which he was induced to repeat in consequence of his visits being celebrated by the appearance of three most beautiful nymphs, who, rising from the waters of the lake, frequently came on shore, and wandered about amongst his flock. On his endeavouring, however, to catch or retain these nymphs, they fled to the lake and sank into its depths, singing—
"Cras dy fara,
Anhawdd ein dala!"
which may be rendered [eater of] "hard baked bread, it is difficult to retain us!" Difficulties, however, but increased the determination of the shepherd; and day after day he watched beside the haunted lake, until at length his perseverance was rewarded by the discovery of a substance resembling unbaked bread, which floated on the water: this he fished up and ate, and on the following day he succeeded in capturing the nymphs: on which he requested one of them to become his wife; to this she consented, on condition that he should be able to distinguish her from her sisters on the following day. This was no easy task, as the nymphs bore the most striking resemblance to each other; but the lover noticed some trifling peculiarity in the dress of his choice, by means of which he identified her. She then assured him that she would be to him as good a wife as any earthly maiden could be, until he should strike her three times without a cause. This was deemed by the shepherd an impossible contingency, and he led his bride in triumph from the mountain; followed by seven cows, two oxen, and one bull, which she had summoned from the waters of the lake to enrich her future home.
Many years passed happily on, and three smiling children—afterwards the "surgeons of Myddvai"—blessed the shepherd and his Undine-like bride; but at length, on requesting her to go to the field and catch his horse, she replied that she would do so presently; when striking her arm three times he exclaimed, Dôs, dôs, dôs; Go, go, go. This was more than a free dweller in the waters could brook; so calling her ten head of cattle to follow her, she fled to the lake, and once more plunged beneath its waters.
Such is the legend; of which reason vainly expresses its disbelief, as long as the eye of faith can discern physical proofs of its truth in the deep furrow which, crossing the mountain in detached portions, terminates abruptly in the lake; for it seems that when the two oxen were summoned by their mistress, they were ploughing in the field; and at their departure, they carried the plough with them, and dragged it into the lake.
The nymph once more appeared upon the earth; for as her sons grew to manhood, she met them one day in a place which, from this circumstance, received the name of Cwm Meddygon, and delivered to each of them a bag, containing such mysterious revelations in the science of medicine, that they became greater in the art than were ever any before them.
Though so curiously connected with this fable, the "surgeons of Myddvai" are supposed to be historical personages, who, according to a writer in the Cambro-Briton, flourished in the thirteenth century, and left behind them a MS. treatise on their practice, of which several fragments and imperfect copies are still preserved.
No. 4. Trwyn Pwcca.—Many years ago, there existed in a certain part of Monmouthshire a Pwcca, or fairy, which, like a faithful English Brownie, performed innumerable services for the farmers and householders in its neighbourhood, more especially that of feeding the cattle, and cleaning their sheds in wet weather; until at length some officious person, considering such practices as unchristian proceedings, laid the kindly spirit for three generations, banishing him to that common receptacle for such beings—the Red Sea. The spot in which he disappeared obtained the name of Trwyn Pwcca (Fairy's nose); and as the three generations have nearly passed away, the approaching return of the Pwcca is anxiously looked forward to in its vicinity, as an earnest of the "good time coming."
The form which tradition assigns to this Pwcca, is that of a handful of loose dried grass rolling before the wind (such as is constantly seen on moors); a circumstance which recalls to mind the Pyrenean legend of the spirit of the Lord of Orthez, mentioned by Miss Costello, which appeared as two straws moving on the floor. Query, Has the name of "Will o' the Wisp" any connexion with the supposed habit of appearing in this form?
CONNEXION OF WORDS—THE WORD "FREIGHT."
The word employed to denote freight, or rather the price of freight, at this day in the principal ports of the Mediterranean, is nolis
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