Chapter II: Part 2

The original buildings not only did not have lychgates and bell-cots, they also did not have porches, and some to-day do not have them. But they are being added from time to time, and fearful are some of them to behold. At St. Mary’s, Llanfwrog Church, just across the bridge from quaint Ruthin, where the Duchess of Westminster has lived and is of vastly more interest to the people than gable ends and oaken rafters and other such stuff, fit only for the attics of men’s minds, is a bit of “restoration” suitable for display in the windows of a carriage-shop. The chancel railing is bright green, red, and black, the pews black and red,--a foretaste possibly of the landscape into which some of their occupants will one day take a dip,--and the stained glass vies with a refracted solar ray in yellows and oranges and reds and blues and greens. From this “restored” edifice drops a long flight of steps past the windows and signboard of an ancient hostelry, “Ye Labour in Vain Inn.” One cannot help wishing that the white gentleman upon the signboard, who is scrubbing a black man in a tub of water, would take his scrubbing-brush up to the church. Often, after all else has been hopelessly restored and all vestiges of harmonious beauty have disappeared, the old doorway remains, witness of an instinctive reverence for a threshold. Many of the circular-headed doorways, now hooded with porches, date from the eleventh and twelfth centuries and even earlier, and through them one passes over a mere sill into the sacred enclosure.

A few points, simple and easy to remember as well as easy to discover, give an added intelligent pleasure in the study of these churches. The oldest churches are generally from twelve feet six inches to fourteen feet wide; the early walls from three feet to three feet six inches thick. Sixteenth-century walls rarely exceed two feet and a half in thickness. The old wattle buildings were daubed with a mixture of clay and cow dung; these church walls are built with earth and rendered on the face with lime and mortar. Buttresses are sometimes found, but they do not belong to early local work. The roofs are easy to examine and often of an enchanting beauty. At Llangelynin is a roof which is probably the original twelfth-century covering. The roof at Llanrhychwyn is also of the close couple type; here the struts are straight, but carved, and there are two ties across the nave. In some of these roofs are intermediary rafters, added when the thatch was replaced by slate.

The earliest mention of a chancel of which I know is that in the poems of Cynddelw, who lived in the twelfth century, in his ode to Tysilio, when he speaks of a certain church as the “light or shining church” with a chancel for mass. We cannot assume that even in the twelfth century chancels were by any means common in North Wales. At Mallwyd Church there was, not so long ago, a communion table in the centre of the building, and there is no question but that holy ceremonies were performed originally, instead of at a chancel end, in the midst of this rectangular Holy of Holies. At Bardsey, Pennant found an insulated stone altar rather nearer the east end than the centre. The rough, uneven slate paving in these churches is comparatively modern, and it might be added comparatively luxurious. The first paving was mud and sometimes flat stones. Formerly the windows were covered by wooden shutters or lattices; that was the usage in all conventual buildings. Now the windows are either well or illy filled with coloured glass. In many of the churches falling into great dilapidation the windows have been stuffed with stone and mortar, or rudely boarded over. Some of the stained glass is genuinely ugly and some of it genuinely and anciently lovely. That at Llanrhychwyn, coloured in brown line and yellow stain and representing the Virgin and Child and the Holy Trinity, is of the fifteenth century and still beautiful. Probably the use of glass was not introduced into Wales till the thirteenth century. West windows were unknown in local Welsh work. Where a window with such an exposure is found, the opening did not belong to the early church. There are windows of great antiquity in these churches. Look at the lintelled window in the passageway into St. Beuno’s Chapel. Courage hesitates at assigning a date to this bit of work. There are windows far more elaborate of a comparatively early date, but they are the work of Latin monks and do not follow the straight lines of the native British architecture. An exquisite example of early Latin work is that of the Gilbertine monks upon the Beddgelert triplet.

The barrel vaults in these churches are curious concave coverings over the chancel end, ark-like in form and supposed type of the ancient church. These oaken canopies have been elaborately painted in the past; now they are to be seen in every stage of dilapidation, provoking the eye by their interrupted pictures or faint lines of red and blue. They are approximately of the same date, although not in the same condition, for their destruction is due to leaky roofs and not to age. The ground colour was the green-blue the Middle Ages loved so well, and the other colours red, yellow, and white. At Llandanwg, where the sea would flow into the western door were it not for a big embankment, there is a barrel vault with faint traces of painting upon it. An old man whose father and mother were the last people to be married there told us he took an interest in it, it was the only church in Harlech Parish fifty years ago, and “the only service held there then was when the parson and the clerk used to go over and enjoy drinking their beer on the gravestones.” English came stiff to his tongue, but he described the fearful condition of the church, and the way the people took off the seats for firewood and the children made a playhouse of the abandoned structure. In one corner of the barrel vault was a picture of the Devil prodding people down into hell. The children threw things at these paintings, mud and other articles, till the pictures were completely destroyed. Whatever the subject, it is pleasant to recall the colouring of the barrel vaults, for, executed five or six hundred years ago, they must have been brightly beautiful like the margins of an illuminated book, radiant with something of the blue and gold of very heaven itself. Of the rood screens and lofts that veiled the chancel space, there are but few left intact; of the sacred rood itself, no vestige except the socket on the candlebeam into which its pedestal slipped. Fanaticism has swept this feature away. In Beddgelert their rood-screen carving was converted into chairs for household use or fuel for warmth. Strangely enough, Queen Elizabeth was the last defender of the screen’s mystical beauty of carven wood and the silent admonishing figure stretched upon its façade. At Llanengan there is a screen of rare delicacy, stolen, together with some elbow stalls and silver bells, from Bardsey, that resting-place of saints which seems to have been to the ecclesiastical world what Fuseli said Blake was to the art world, “good to steal from.” Chests, worm-eaten and with rusty bolts, are often among the church treasures. St. Beuno’s chest at Clynnog is as old as the saint himself. And at Clynnog, too, are dog tongs, or lazy tongs as they were sometimes called, in each paddle four sharpened nails which must have seemed bitter to any doggie’s sides, lean or fat, as he was lifted ignominiously out of the sanctuary. And, oh, woe if it caught him by the tail or foot! There are different types of fonts in these churches: small square fonts like the earliest of Palestine, Asia Minor, Egypt; extremely small fonts of various shapes dating from the eleventh to the fourteenth century; large fonts used for immersion, and belonging to the fifteenth and sixteenth centuries. At Llanderfel near Corwen is a wooden image, never, I imagine, satisfactorily accounted for. It is a horse, though curiously like a deer in appearance. This figure was the standard for the image that rested upon it and which went, several hundred years ago, to help in the burning of poor Friar Forest at Smithfield, to whom, while the fire crackled about his feet, Latimer preached a sermon. Now even the brass tablet on the standard has been sent to the British Museum, and the standard itself, till within the last few years, used for a pig-trough.

Apparently London thought a Welshman who denied the supremacy of the king worth burning, difficult to be rid of. Well might Englishmen consider such a man’s forebears in saintship. The Latins tried to rid the Western world of these anomalies in spiritual heritage--in vain! The Reformation burnt them. In vain, too, for the Welshman to-day, nonconformist and conformist alike, is as tenacious of the lists of his hagiology as ever he was a thousand years ago. To the ancient Celt there were three free dignitaries: church, land, and poet. To-day these remain the revered dignitaries to the Welshman. In the past these offices had been closely united, for to a Welshman saintship came by birth, celebrity depended afterwards upon how he acted. There is an odd title to a Welsh catalogue of saints: “Bonedd Saint ynys Prydain,”--the Gentility of the Saints of the Isle of Britain. An old Irish song says of St. Patrick that he “was a gentleman and came of decent people,” a fact which to us does not seem prerequisite for saintdom. Not so to the Celt; and it is best to keep this essential difference in mind, or one might be puzzled by running across the annals, some day, of a saint in so cheery a state that he fell into his own holy well and escaped drowning only because of the good luck universally known to attend people in a similar condition. The object of the Celtic saint, till he became Latinized, was to serve his tribe by increasing its riches and enlarging its boundaries. It was not necessary for him, as it was for his brother Latin, to receive any papal sanction for his sainthood or to work any miracles. His _carte_ to sanctity was membership in a certain family or monastery. The Latin Christian world, establishing its supremacy by degrees, could not fail to scoff at the temporal emphasis of Welsh saintdom. Even Giraldus, a Welshman, comments mildly upon the vindictiveness of certain saints, of whom he often knew more than he cared to tell. Gradually, by ridicule chiefly, the lists of Celtic holy men were closed. Even Bardsey, the _Insula Sanctorum_ of the Welsh, does not escape a laugh from many critics, one of whom observes that “It would be more facile to find graves in Bardsey for so many saints than saints for so many graves”; a remark grudging and ungracious, for the world has condescended to steal everything from Bardsey and might leave it at least the glory of claiming as many dead saints as it pleases.

_From an engraving by Cuitt_]

The tales, fabulous and odd, told of Welsh saints, Welsh relics, and holy wells, are particularly charming because they are not marred by over-didacticism. Tydecho was an illustrious saint who lived in the time of King Arthur. Retiring from the world, he led a life of mingled austerity in penance and of useful hours of ploughing. One day a youth seized his oxen, but the next day wild stags were drawing the plough, and a wolf harrowing after them. Furious, the youth brought his dogs to chase away Tydecho’s wild friends. While enjoying this diversion he seated himself upon a stone; attempting to rise he found himself fixed to the rock. Truly a humiliating position for a proud-spirited youth who enjoys taunting an old man! Friendship between man and beast is woven into these tales like the bright colours threading the letters of an ancient bestiary. St. Monacella protected hares from Brochwel Yscythrog, who was hunting them. She hid the trembling little beasts under her robe and, praying devoutly, faced the dogs. The dogs ceased their running, and even when the horn was blown as a command to them to follow the hare, they stole away howling and the horn stuck to the huntsman’s lips. After Brochwel had listened to Monacella’s plea, the little creatures were released, and to this day no one in the parish will hunt one of Monacella’s lambs.

Many and attractively full of poetry are the superstitions that still live in the solitudes of northern Wales. “Bees were created in paradise,” say the “Leges Wallicæ,” “and no light save beeswax is to be used at mass.” When on the fall of man they left paradise, God Himself is said to have blessed them. They produced, too, the nectarious “medd” of which the ancient Britons thought so much. One day we encountered a hillside woman in great distress, breathless and flapping her apron; her bees were running away and apparently the worldly creature had no intention of letting them run back to paradise. Bent pins are still to be found at the bottom of the sacred well within the church close, pins dropped in before bathing to cure warts. Woe to the bather who failed to drop in the propitiatory pin, for he promptly caught the warts of which others had got rid. And in these holy wells the clothes of sick children were washed, with happy auguries if the little garments floated, with fell portent if they sank. At Llangelynin, where the well is still in excellent condition, an old woman told me that to cure a sick child a stranger to the family must dip the child in after sundown. Spitting upon hearing the name of the Devil may not be polite, but it is a simple way of expressing contempt, and so, too, is smiting the breast in self-condemnatory woe at the name of Judas. Some of their superstitions and customs, despite the smack of folly, are wise in their emphasis upon the power of the imagination.

There are, too, some wholesome customs of precedence. The parson always used to go out of chapel first,--in some places he does so still,--and the parishioner who disputed this order of rank might have his ears boxed for his trouble. After the baptism of a little child old women wash their failing eyes in the font with pathetic faith in the virtue of new, God-given life. There used to be some sweet customs, not entirely lost yet, connected with burial. As the coffin rested on the bier outside the door, the next of kin among the women gave to the poorest persons in the parish, over the body of the dead, a great dish filled with white bread. Then a cup of drink was handed across the bier to the same poor and all knelt to repeat the Lord’s Prayer. At every crossroad between the house and church they knelt again to pray, the sexton’s hand-bell quiet only when all knees were on the earth.

On the way from church to church many tablets arrest the eye, kneeling fathers and mothers with processions of kneeling children in a line behind them. The _viva voce_ history of these reliefs suggests the less quaint and more beautiful and enduring _relievo_ of sepulchral urns. At Clynnog I counted thirteen children in happy procession after one father. At Conway I might have counted twenty-nine if I had wished to, but I had no such wish. At Corwen we found knee-holes in both footstones and headstones to make comfortable the knees of friends while they prayed,--or meditated, as I confess I did, upon the hideousness of most sepulchral carving and inscription. There was one part of these records which, with even the best traditions behind me, could not be undertaken--the epitaph or similar memento. Early in the journey this inscription was encountered:

Heare lyeth the body of
John, ap Robert, ap Porth, ap
David, ap Griffith, ap David
Vauchan, ap Blethyn, ap
Griffith, ap Meredith,
ap Jerworth, ap Llewelyn,
ap Jerorh, ap Heilin, ap
Cowryd, ap Cadvan, ap
Alawgwa, ap Cadell, the
King of Powys, who
departed this life the
XX day of March, in the
Year of our Lord God
1642, and of
his age XCV.

Now it was plain that this was one of the results of the saints’ unsaintly emphasis upon a family-tree. Certainly a man has a right to as many ancestors as he can compass. But thereafter, when I saw the usual clusters of “aps” and “Griffyevanjoneses,” I experienced a reluctant and fluttering sensation within accompanied by external haste to get elsewhere. Just one other epitaph, by reason of its brevity, caught my pencil:--

Here lies John Shore,
I say no more;
Who was alive
In sixty-five.

IV

_Dr. Johnson’s Tour of North Wales_

“What should we speak of
When we are as old as you? When we shall hear
The rain and wind beat dark December, how
In this our pinching cave, shall we discourse
The freezing hours away? We have seen nothing.”

Even the motion of driving in a post-chaise captivated the fancy of Dr. Johnson, for he said, “If I had no duties, and no reference to futurity, I would spend my life in driving briskly in a post-chaise with a pretty woman; but she should be one who could understand me, and would add something to the conversation.” Mrs. Piozzi, who, except for that of prettiness, fulfilled these requirements both as a brilliant conversationalist and owner of a post-chaise, asked her beloved Doctor why he doted on a coach. Johnson’s reply was, that in the first place the company was shut in with him “and could not escape as out of a room,” and that in the second place, he could hear all the conversation in a carriage. Any lamentations while travelling thus he considered proof of an empty head or tongue that wished to talk and had nothing about which to talk. “A mill that goes without grist,” he exclaimed, “is as good a companion as such creatures.” As for himself, he felt no inconvenience upon the road and he expected others to feel none. He allowed nobody to complain of rain, sun, or dust. And so greatly did he love this act of going forward that Mrs. Thrale (Mrs. Piozzi) said she could not tell how far he might be taken before he would think of refreshments.

Yet the impression which Macaulay gave of Johnson’s attitude towards travelling is the one generally held: “Of foreign travel and of history he spoke with the fierce and boisterous contempt of ignorance. ‘What does a man learn by travelling? Is Beauclerk the better for travelling? What did Lord Claremount learn in his travels, except that there was a snake in one of the pyramids of Egypt?’” History has proved that Macaulay could be brilliantly inaccurate; certainly in this estimate of Johnson he was so. In still another passage Macaulay says that Dr. Johnson “took it for granted that everybody who lived in the country was either stupid or miserable.” The first twenty-seven years of his life Johnson spent in small country towns and, although he was sometimes miserable, because he was wretchedly poor, he was never stupid.

It was the young traveller whom he censured, not the mature traveller or travelling in general. It was characteristic of him to say, “I never like young travellers; they go too raw to make any great remarks.” Indeed, so grave was his sense of the value of travel that he took it upon himself to rebuke Boswell, as Boswell records: “Dr. Johnson expressed a particular enthusiasm with respect to visiting the Wall of China. I catched it for the moment, and said I really believed I should go and see the Wall of China had I not children, of whom it was my duty to take care. ‘Sir,’ (said he), ‘by doing so you would do what would be of importance in raising your children to eminence. There would be a lustre reflected upon them from your spirit and curiosity. They would be at all times as the children of a man who had gone to view the Wall of China. I am serious, sir.’”

In his college days Johnson may not have had the same reasons as the young poet Keats for going “wonder-ways,” but reasons he had. With the Doctor, perhaps even more truly than with Keats, curiosity was “the first passion and the last.” While an undergraduate he was heard to say, “I have a mind to see what is done in other places of learning. I’ll go and visit the universities abroad. I’ll go to France and Italy. I’ll go to Padua.” Twice he urged Boswell “to perambulate Spain,” and of their tour to the Hebrides everybody knows. There was talk of his going to Iceland, and for a time the great Doctor discussed travelling around the world with two friends.

Of the existence of the journal of Johnson’s tour in North Wales even Boswell did not know. This journey was begun by the Thrales and the Doctor leaving Streatham at eleven o’clock on Tuesday morning of July 15, 1774. On their way they stopped at Litchfield at the house of Dr. Darwin, psychologist, poet, and grandfather of Charles Darwin, of whose roses Mrs. Piozzi wrote, “I have no roses equal to those at Litchfield, where on one tree I recollect counting eighty-four within my own reach; it grew against the house of Dr. Darwin.”

After passing through several towns on their route to North Wales they came, a party of four, Mr. and Mrs. Thrale, little Queenie and Johnson, to Chester on July twenty-seventh. Of Chester the Doctor made short work. He was more interested in a grammar school held in part of the Abbey refectory than in aught else, and wrote particularly, “The Master seemed glad to see me.” Of course the Master was glad, for was not Johnson the greatest man of his day? There is not one word for the quiet beauty of the Dee, no mention of Cheshire cheese, and nothing about Chester ale, which perhaps Johnson found as bad as did Sion Tudor. Of their sojourn in Chester we get a more lively picture from Mrs. Thrale’s comment on the entry in the Doctor’s journal than from the journal itself. Johnson wrote, “We walked round the walls, which are compleat.” Mrs. Piozzi observed, “Of those _ill-fated_ walls Dr. Johnson might have learned the extent from any one. He has since put me fairly out of countenance by saying, ‘I have known _my mistress_ fifteen years, and never saw her fairly out of humour but on Chester wall’; it was because he would keep Miss Thrale beyond her hour of going to bed to walk on the wall, where from the want of light, I apprehended some accident to her,--perhaps to him.” Probably nine-year-old “Miss Thrale” did not mind being kept beyond her hour of going to bed by a stout gentleman who was her devoted slave!

The next day they entered Wales, dined at Mold and came to Llewenni. Mrs. Thrale’s cousin, Robert Cotton, was living at Llewenni Hall, which in 1817, after having been one thousand years in possession of the family, was torn down. At Whitchurch, a few miles away, is an alabaster altar monument to one of the Salusbury’s who owned this hall, Sir John, or Syr John y Bodiau (“Sir John of the Thumbs”). This ancestor of Mrs. Piozzi was not only distinguished by two thumbs on either hand, but also by a giant’s strength. With his bare fist he is supposed to have slain a white lioness in the Tower of London. Since then white lionesses have all disappeared. Sir John of the Thumbs also killed a mythical beast in a lair below a near-by castle, and overthrew a famous giant. Is it any wonder that Mrs. Thrale, with such a forefather, should sometimes have painted things _plus beau que le vérité_, and that, even as her ancestor was fond of pulling up trees by the roots when he had nothing better to do, his descendant should once in a while give truth a little tug?

But if Mrs. Thrale had a distinguished progenitor, she had an even more distinguished ancestress, for there at Llewenni Hall lived “Mam Cymru,” the Mother of Wales. This Catherine de Berain’s first husband was a Salusbury, her second husband was Sir Richard Clough. The second daughter of the second marriage married Salusbury of Bachycraig, and from this marriage Mrs. Piozzi was descended. Later, Catherine de Berain became the third wife of Maurice Wynne, who was her third husband. It is said that on the way home from the funeral of her first husband, Wynne asked her to marry him. She had to refuse, however, as Sir Richard Clough had asked her on the way _to_ the church. But she assured him that she was not superstitious about the number 3, and agreed to give Wynne the next opportunity. She kept her word.

When the Welsh used to speak of a rich person, they did not say “rich as Crœsus” but “rich as a Clough.” On July thirtieth, Johnson and the Thrales visited a remarkable house built by Sir Richard, the second husband of “Mam Cymru.” On the thirty-first day they drove to the Cathedral of St. Asaph, once the even smaller church of Llanelwy, to which Giraldus Cambrensis in his tour in 1188 referred as “paupercula.” About that time this tiny cathedral was changed from wickerwork or wood to stone. On the same day they saw the Chapel of Llewenni, founded by one of the Salusburys, where Johnson was surprised because the service, read thrice on Sundays, was read only once in English.

_From an engraving by Cuitt_]

He was dissatisfied not only with the order of Welsh services, but also with the behaviour of Welsh rivers. On this day he writes: “The rivers here are mere torrents which are suddenly swelled by the rain to great breadth and great violence, but have very little constant stream; such are the Clwyd and the Elwy.” About Welsh rivers Johnson makes a great many remarks. He is as scornful of them as an American is of the Thames. Mrs. Piozzi says that his “ideas of anything not positively large were ever mingled with contempt.” He asked of one of the sharp currents in North Wales, “Has this _brook_ e’er a name?” “Why, dear Sir, this is the _River_ Ustrad.” “Let us,” said Dr. Johnson, turning to his friend, “jump over it directly, and show them how an Englishman should treat a Welsh river.” Johnson was always of opinion that when one had seen the ocean, cascades were but little things. He used to laugh at Shenstone most unmercifully for not caring whether there was anything good to eat in the streams he was so fond of. “As if,” says Johnson, “one could fill one’s belly with hearing soft murmurs, or looking at rough cascades!”

It would be difficult to make a summary of all the objects Johnson called “mean” in North Wales. Among them were towns, rivers, inns, dinners, churches, houses, choirs. It is safe to say that the great Doctor could not rid himself altogether of English prejudices against the Welsh and all things Welsh. George Borrow’s experience on the summit of Snowdon was not at all unusual, except that in this instance an Englishman in the presence of English people became the champion of the Welsh. Undoubtedly Johnson was influenced in his contempt not only by his English feeling, but also by the fact that he was a true son of the eighteenth century, with all that century’s emphasis on power, on size, on utility.

Yet Johnson was not totally incapable of appreciating the romantic scenery of Wales. Some part of it, the more cultivated, he seems to have felt, for on the very next day there is this record: “The way lay through pleasant lanes, and overlooked a region beautifully diversified with trees and grass.” It mortified Mrs. Thrale because Mr. Thrale, a lover of landscapes, could not enjoy them with the great Doctor, who would say, “Never heed such nonsense, a blade of grass is always a blade of grass, whether in one country or another. Let us, if we _do_ talk, talk about something; men and women are my subject of enquiry; let us see how these differ from those we have left behind.” However, Johnson was certainly not insensible to the beauty of nature. In describing his emotions at the sight of Iona, he wrote: “Whatever withdraws us from the power of our senses, whatever makes the past, the distant, or the future predominate over the present, advances us in the dignity of thinking beings.” In his tour in the Hebrides he welcomed even the inconveniences of travelling, such as wind and rain, when they meant finer scenery and more pictures for the mind.

Much on this same August second was found “mean,” including Mrs. Thrale’s gift to the romantic old clerk of the parish church of Bachycraig where Mrs. Thrale’s father was buried. The day following, on their arrival in Holywell, Johnson had to admit that the town was “neither very small nor very mean.” He was amazed and impressed by the yield of water from St. Winifred’s Well, and the number of mill wheels the water turned. But when they went down by the stream to see a prospect, Johnson adds very specifically that he “had no part” in it. He was vastly more interested in some brass and copper works, in _lapis calaminaris_, in pigs of copper, and in some ironworks where he saw iron half an inch thick “square-cut with shears worked by water,” and hammers that moved as quick “as by the hand.” One has a curious feeling that, were the Doctor suddenly translated to this world again, foundries would interest him vastly more than any natural panorama. In this Johnson was truly a man of his times, which were epoch-making because of their new interest in the mechanics of industry, their gigantic industrial impulse. Without a word for the singular beauties of Holywell, without reference to the legend of St. Winifred or mention of the ruins of the Abbey, he concludes his journal for August third: “I then saw wire drawn, and gave a shilling. I have enlarged my notion, though not being able to see the movements, and not having time to peep closely, I know less than I might.”

Another feature of the land impressed him favourably, the houses of country gentlemen. “This country seems full of very splendid houses,” he notes on August fourth, after visiting a Mr. Lloyd’s house near Ruthin, where he had been to see the castle. He writes quite at length on the ruins of Ruthin and ends characteristically, “Only one tower had a chimney, so that there was [little] commodity of living. It was only a place of strength.” It was on this day that the keep of the castle, when he heard that Mrs. Thrale was a native of North Wales, told her that his wife had been a Welshwoman, and had desired to be buried at Ruthin. “So,” said the man, “I went with the corpse myself, because I thought it would be a pleasant journey, and indeed I found Ruthin a very beautiful place.”

Two days later they dined at Mr. Myddleton’s, of Gwaenynog, the gentleman who raised the unwelcome monument to Johnson’s memory before the Doctor had had a chance to die, and while he still considered himself very much alive. This memorial is on the site at Gwaenynog where Johnson used to stroll up and down. It reads: “This spot was often dignified by the presence of Samuel Johnson, LL.D., whose moral writings, exactly conformable to the precepts of Christianity, gave ardour to Virtue and confidence to Truth.” Perhaps it is not strange that Johnson was not pleased with the monument. He wrote to Mrs. Thrale, “Mr. Myddleton’s attention looks like an intention to bury me alive. I would as willingly see my friend, however benevolent and hospitable, quietly inurned. Let him think, for the present, of some more acceptable memorial.”

To the Doctor death was always an enemy who would, he knew, outwit him in the end, a terrifying presence against which he struggled. “But who can run the race with death?” he cries despairingly. This premature memorial must have revolted everything in him, for to him “the whole of life” was but keeping away the thoughts of death. Even a dark road troubled him.

Leaving Llewenni on August eighteenth, they started definitely forward on their journey. They passed through Abergele, “a mean little town,” to Bangor, where they found “a very mean inn.” Certainly meanness is accumulating in Wales! Johnson had the instinctive contempt for things Welsh which so many English people hold. But, after finding Lord Bulkely’s house at Bangor also “very mean,” this is the point in the great Doctor’s journal where the lover of Wales may take heart.

There was one contrivance of the hand and mind of man which impressed Dr. Johnson tremendously. Where such works of the Creator as Snowdon, for example, failed, where the mystery of this land of legend passed him by, castles succeeded by virtue of their size, the strength of their walls, the completeness of their equipment. In Denbigh, Johnson had eagerly tried to trace the lines of that “prodigious pile” of a castle. So much of the comment we get in this neglected Welsh journal and in Johnson’s other writings seems to summarize itself in two words: size and power. He told Mrs. Piozzi to get a book on gardening, since she would stay in the country, feed the chickens, and starve her intellect, “and learn,” he said, “to raise the _largest_ turnips, and to breed the _biggest_ fowls.” It was in vain that Mrs. Piozzi told him that the goodness of these dishes did not depend upon their size.

From Beaumaris Castle to Carnarvon there is a crescendo of praise, ending in the memorable words about Carnarvon: “To survey this place would take much time. I did not think there had been such buildings; it surpassed my ideas.” Of Beaumaris, Johnson wrote: “The Castle is a mighty pile.… This Castle corresponds with all the representatives of romancing narratives. Here is not wanting the private passage, the dark cavity, the deep dungeon, or the lofty tower. We did not discover the well. This is the most compleat view that I have yet had of an old Castle.” And then came four last delighted words, “It had a moat.”

Nor was the next day, August twentieth, less of a success. After meeting with some friends they went to see the castle in Carnarvon, which Johnson describes as “an edifice of stupendous magnitude and strength; it has in it all that we observed at Beaumaris, and much greater dimensions, many of the smaller rooms floored with stone are entire; of the larger rooms, the beams and planks are all left; this is the state of all buildings left to time. We mounted the Eagle Tower by one hundred and sixty-nine steps, each of ten inches. We did not find the well; nor did I trace the moat; but moats there were, I believe, to all castles on the plain, which not only hindered access, but prevented mines. We saw but a very small part of the mighty ruin, and in all these old buildings, the subterraneous works are concealed by the rubbish.”

When Johnson and the Thrales were on their way from Llewenni to Bangor, they passed through Conway. The Doctor was much exercised in Conway because of the plight of an Irish gentlewoman and her young family who could get no beds to sleep in, but the one feature in this rare old town which might have impressed him, its castle, he did not notice in the journal. Built by the same architect who planned Carnarvon, it has much of its grace and is in some respects even more beautifully placed. With its machicolated towers, its vast banqueting-hall, Queen Eleanor’s oratory, and the river washing at its foundations, it is still a wonderful old pile. On the return trip Johnson makes a short, practical note to the effect that the castle afforded them nothing new, and that if it was larger than that of Beaumaris, it was smaller than that of Carnarvon. Carnarvon was the largest, and the Doctor was not to be weaned from it any more than from the idea that Mrs. Thrale ought to raise the largest turnips.

The day following this memorable inspection of Carnarvon Castle, they dined with Sir Thomas Wynne and his Lady. Johnson’s comment was brief,--“the dinner mean, Sir Thomas civil, his Lady nothing.” It would seem that Lady Wynne failed to recognize the greatness of her visitor, and, accustomed to a distinguished reception, the great man’s vanity was hurt. Afterwards he made remarks about Sir Thomas’s Lady, in which she was compared to “sour small beer” and “run tea.” Of a lady in Scotland he had said “that she resembled a dead nettle; were she alive she would sting.”

This mean dinner and, we presume, its meaner hostess were but a sorry prelude to a melancholy journey which the party had to take to Mrs. Thrale’s old home at Bodvel. They found nothing there as in Mrs. Thrale’s childhood; the walk was cut down, the pond was dry. The near-by churches which Mrs. Thrale held by impropriation Johnson thought “mean and neglected to a degree scarcely imaginable. They have no pavement, and the earth is full of holes. The seats are rude benches; the altars have no rails. One of them has a breach in the roof. On the desk, I think, of each lay a folio Welsh Bible of the black letter, which the curate cannot easily read.” Over one hundred and thirty years later it was that I made the tour, which I have described for you, of these Welsh churches of early foundation. Mysterious, desolate, dilapidated old places they are; in comparison with the ugly, comfortable nonconformist chapels, spectacles for the prosperous to jeer at.

Mrs. Piozzi tells a story which shows that the great Doctor brought terror to the hearts of the Welsh parsons. “It was impossible not to laugh at the patience Dr. Johnson showed, when a Welsh parson of mean abilities, though a good heart, struck with reverence at the sight of Dr. Johnson, whom he had heard of as the greatest man living, could not find any words to answer his enquiries concerning a motto around somebody’s arms which adorned a tombstone in Ruabon Churchyard. If I remember right, the words were,--

Heb Dw, Heb Dym (Without God, without all)
Dw o’ diggon (God is all sufficient).[1]

And though of not very difficult construction, the gentleman seemed wholly confounded, and unable to explain them; till Dr. Johnson, having picked out the meaning by little and little, said to the man, ‘_Heb_ is a preposition, I believe, Sir, is it not?’ My countryman, recovering some spirits upon the sudden question, cried out, ‘So I humbly presume, Sir,’ very comically.”

About Bodvel they found the Methodist “prevalent,” which could not have been a pleasant circumstance to Johnson. With nonconformity the great Doctor had no sympathy. Boswell says that Johnson thought them “too sanguine in their accounts of their success among savages, and that much of what they tell is not to be believed. He owned that the Methodists had done good; had spread religious impressions among the vulgar part of mankind; but, he said, they had great bitterness against other Christians, and that he never could get a Methodist to explain in what he excelled others.”

This unhappy day they concluded suitably by going to Pwllheli, “a mean old town at the extremity of the country,” where they bought something by which to remember its meanness. Pwllheli is still mean, but in a different way, for it has become a noisy watering-resort from which the quiet traveller longs to escape at the first moment to quiet Abersoch or to Llanengan or Aberdaron, where “trippers” cease from troubling and tourists are at rest.

Nowadays, even the most breathless will grant Snowdon a few words of praise--praise for its lakes, awe for its rock-strewn valleys like the valley of the shadow of death. Of the two lakes, Llyn Beris and Llyn Padarn, which receive the waters on the northern slope of Snowdon, Johnson did not think much, for he complained that “the boat is always near one bank or the other.” As for Snowdon itself, the record is, “We climbed with great labour. I was breathless and harassed.” There is no word for all that is romantic or awe-inspiring, not an exclamation for the summit to which have mounted king, poet, priest, bard, wise men, through countless ages--only a record of Queenie’s goats, “one hundred and forty-nine, I think.” Mr. Thrale, Queenie’s father, was near-sighted and could not see the goats, so he had promised the child a penny for every one she showed him. Dr. Johnson, the devoted friend of Queenie, kept the account.

On their way back to the English border again, they passed through Bangor, where Johnson must have been happy in finding that “the quire is mean!” On August twenty-eighth they were once more with hospitable Mr. Myddleton. Here they stayed for over a week, and the journal contains, among other things, a long note about a Mr. Griffiths. The addition of the name of his estate or village fails to identify him now; looking for a Griffiths or a Jones in Wales, even a particular Jones or Griffiths, is like looking for a needle in a haystack. Perhaps the present limitation to a dozen patronymics is a blessing for courts of law, but it is baffling for the curious-minded man. The historian finds the old Welsh John ap Robert ap David ap Griffith ap Meredith ap David ap Vauchan ap Blethyn ap Griffith ap Meredith, and so on for a dozen more “aps,” easier for purposes of identification.

On their homeward way Johnson was enthusiastic about Wrexham and its “large and magnificent” church, one of the Seven Wonders of Wales. On the seventh of September they came to Chirk Castle, but I cannot find that they went into this residence, a place which undoubtedly would have delighted Johnson more on account of its “commodity of living” and solid grandeur than because one of its heiresses was the unamiable Warwick Dowager who had married Addison. They left for Shrewsbury after they had viewed the little waterfall of Pistyll Rhaiadr, where the Doctor remarked only upon its height and the copiousness of its fall. If Johnson had been an up-to-date Cambrian railway tourist, he could not have entered and left North Wales in more approved style, for he came in by way of Chester and left by way of Shrewsbury. Safely out of Wales they journeyed homeward through Worcester, probably Birmingham, and Oxford. On September twenty-fourth there is this simple record: “We went home.”

_From an engraving by Boydell, 1750_]

It is to be remembered that on this tour Johnson lacked the companionship of the faithful Boswell. Yet the scantiness of the diary and its critical attitude cannot be accounted for wholly on this ground, but were due, I think, far more to the fact that the Doctor was thoroughly English in prejudice. Tobias Smollett’s feeling in “Humphrey Clinker,” for example, is even more English and uncomplimentary. All through his tour of the Hebrides, though he denounced Scotland and all things Scottish, called the Scotch liars and their country naked, yet the Doctor had an uneasy conviction of their superiority. As far as Wales was concerned, he simply did not consider this country of Arthur, of bard and of poet, this country of an indestructible nationalism, worthy his serious interest. Had he lived in Shakespeare’s day his concern would have been much greater, his respect more solicitous.

On the first visit to Mr. Myddleton the preservation of the Welsh language had been discussed. In his journal for that date Dr. Johnson wrote, “Myddleton is the only man, who, in Wales, has talked to me of literature.” He was visiting people who, almost universally, were supremely indifferent to Wales and all things Welsh. In other words, he was visiting the upper or ruling classes. It is not so many years ago that the children of the gentry were still not allowed to learn Welsh for fear their English accent might be spoiled. Now, happily, they are taught Welsh, a fact which not only improves the relationship between them and the working classes, but also is contributing generously to a revival of all that is best in Welsh song and literature. Even a prince of the blood royal learns Welsh and speaks it.

Dr. Johnson was in Wales at a time when the intellectual interests of Welshmen were most flagging, that is, just before the introduction of the Welsh Sunday Schools which, with their educational rather than exclusively religious function, gave impulse to a period of modern Welsh literature. Not only in chronology but also in importance, the establishment of the Welsh Sunday School must take precedence of Lady Charlotte Guest’s translations of the “Mabinogion.” Yet what Macpherson’s “Ossian” did for Scotland in the seventies in arousing interest, Lady Guest did for Wales in 1838. It is possible, if one can presuppose the impossible, that with these translations in hand Dr. Johnson’s journal would have been very different. However, one is fearful that, fortified even with Lady Charlotte’s beautiful translations, there would have been passages in the authentic Welsh “Mabinogion” as angrily rejected by him as Macpherson’s imposture was. Johnson said that he never could get the meaning of an Erse song explained to him. He asked a young lady who had sung such a song what it was about, and she replied that it was for the entertainment of the company. He explained that it was its meaning he could not understand, whereupon she answered that it was a love song. And that was all the intelligence, Johnson said, that he could get.

There was strong probability, as a Welsh traveller in 1682 expressed it, of Welsh being “English’d out of Wales, as Latin was barbarously Goth’d out of Italy.” From the time of the Great Rebellion, however, the condition of the Welsh language began to improve, and it is possible greatly to overrate the difficulties with which Johnson met in coming to know the life of the people. Impatiently he had exclaimed, “Let us, if we do talk, talk about something; men and women are my subject of enquiry; let us see how these differ from those we have left behind.” But from any evidence in his journal Johnson did not consider it worth his while to discover how much the Welsh really do differ from the English. The visible physical fact with which he was confronted was the dark-haired, dark-eyed, dark-complexioned Welshman of medium stature, very Spanish-looking, sometimes almost Oriental. What he heard were voices quite distinct from the English, quiet and pure in enunciation. What he must have felt--if he felt the Welsh as distinct, except in inferiority--was a race as different as the south is from the north, sensitive, imaginative, excitable, deeply impressionable to everything that is beautiful, as capable of the “howl” as the Irish, yet more critical, of an intellectual independence which makes Roman Catholicism unwelcome to the Welsh, with a shrewdness that is the logic of success in money-getting, a captive race with minds which can never be servile. Yet in a letter to Boswell announcing that he had visited five out of the six counties of North Wales, Dr. Johnson wrote: “Wales is so little different from England, that it offers nothing to the speculation of the traveller.” Johnson was capable, too, of taunting Boswell with the sterility of Scotland. He had a certain strain of contrariness in him, “tonic” some call it, which made him emphasize the undesirable features of a country or a personality. Three years after this journey, forgetting even his interest in castles, he was able to say: “Except the woods of _Bachycraigh_, what is there in Wales that can fill the hunger of ignorance, or quench the thirst of curiosity?”

[1] Heb Duw, Heb Dym (Without God, Nothing), Duw a’ diggon (God and plenty) would be more correct Welsh and a better translation.

V

_Welsh Folk-Lore_

Many and attractively full of poetry are the superstitions still living in the solitary Welsh hills. One day I encountered a hillside woman while we were looking for a hilltop church. She was in great distress, breathless and flapping her apron. Now there is a Welsh legend that bees were created in paradise, and her bees were running away. Apparently, this worldly, heartless creature had no intention, if an apron could prevent it, of allowing her bees to go back to heaven. Fairyland is Cambria in Wales, if you will let me juggle with my words in this fashion, for I do not know how to express it otherwise. And yearning for continued love and life, even with the bees, is the breath of the phantom and spirit world called “Fairyland.” Although the instinct of faith in the supernatural may be primitive and the Welsh of to-day highly civilized, yet supernatural belief is still ineradicated among the people. Their childish tales, often so hard to understand, are full of a haunting race life. Conviction, for example, that fairies are the souls of dead mortals, mortals not good enough for heaven or bad enough for hell,--at least the thought is a gentle one, and as such not to be despised. And to their gentle masters the fairies themselves seem to have given an uncommon devotion. If fairies are troublesome, one can sometimes get rid of them by changing one’s residence. But not so with these Welsh fairies! Like the family servant for whom every one longs, they stick closer than a brother. Even going into England will not drive Welsh fairies away from those they love. Matthew Arnold should have considered this when he was studying the Celtic temperament, and denouncing it for its inconstancy, for the essence of all that is Celtic is the Welsh fairy.

One is a little of the opinion of the youth, who, when he first saw the Lady of the Lake, thought she was a goose. That is what I thought of my first fairies, and still think of them. Yet, in this day and generation, it is something to have seen a fairy at all! It was dusk, and I had come through a tiny hill village, where white cottages were gleaming in the dark, and light shining on garden walls. It was so quiet that I could hear pine needles dropping on the ground, and the wind talking in the branches of the rain, still miles distant upon the sea. The noise of a tardy bumblebee, hurrying homeward in the dark, fairly boomed in my ears, and the sounds of shale rock slipping down the hillside came and went mysteriously. Through lighted windows I caught glimpses of evening comfort, of a bright fire glowing with peat, whose aroma was everywhere on the soft air, of dressers and tridarns, brave with countless ornaments, of a grandfather’s clock whose wise old face shone with light, of children’s heads about the supper table.

But a higher hill was calling me, and an adventure of whose nature I had not even dreamed. I turned off the road by a Wesleyan chapel and mounted a steep path. Up, up, up I went around the side of a green hill, sometimes listening to the night stir of the birds, sometimes startled by a brown rabbit, leaping for cover. Out beyond, the mountains of Snowdonia were piled height on height, all washed in sepia depth upon a sky, moonless, but brilliant with stars. I hastened, for I was eager to reach the pine-crowned summit. Up there would be no sound except the wind in the trees, and once in a while some homely noises from the villages in the valley below: the sharp bark of a dog, the bleating of a lamb, the closing of some cottage door, a resonant “good-night.”

Once on the hilltop, I lay down to rest, listening to the soft flight and hooting of some young owl, and feeling the grass cool and deep to my head and hands. As I lay there, eyes half closed, I heard some one coming up the path. Nearer and nearer drew uncertain footsteps and the tapping of a cane over loose stones. I sat up quickly, and there in the dark was an old woman, a cane in one hand, a basket in the other. Something cried piteously from the basket and I asked what it was. The old crone said that it was a kitten, and showed me a sack in which something else, tied up, squirmed and mewed. But she did not open the bag. After a due amount of greeting and curtseying, the old woman went on. I noticed that she kept looking back as she followed the path over the crown of the hill.