Monday, June 17, 2013

Mermaid Caught on Tape 3000 Feet Deep off Greenland's Coast

Mermaid Caught on Tape 3000 Feet Deep off Greenland's Coast
   Stunning footage of a mermaid that was photographed off the coast of Greenland in 2013.

Thursday, June 13, 2013

Mermaid Caught By Japanese Fisherman

Mermaid Caught By Japanese Fisherman

   Intriguing video of a strange aquatic creature that is pulled to the surface by Japanese Fisherman. Is it a Mermaid? Before the creature escapes the net you can clearly see webbed hands.

Thursday, June 6, 2013

The Story of a Boy taken to Fairy Land

The Story of a Boy taken to Fairy Land.

Mrs. Morris, of Cwm Vicarage, near Rhyl, told the writer the following story.  She stated that she had heard it related in her family that one of their people had in childhood been induced by the Fairies to follow them to their country.  This boy had been sent to discharge some domestic errand, but he did not return.  He was sought for in all directions but could not be found.  His parents came to the conclusion that he had either been murdered or kidnapped, and in time he was forgotten by most people, but one day he returned with what he had been sent for in his hand.  But so many years had elapsed since he first left home, that he was now an old grey-headed man, though he knew it not; he had, he said, followed, for a short time, delightful music and people; but when convinced, by the changes around, that years had slipped by since he first left his home, he was so distressed at the changes he saw that he said he would return to the Fairies.  But alas! he sought in vain for the place where he had met them, and therefore he was obliged to remain with his blood relations.

Young Man Marries a Fairy Bride

A young man marries a Fairy Lady in Fairy Land, and brings her to live with him among his own people.

“Once on a time a shepherd boy had gone up the mountain.  That day, like many a day before and after, was exceedingly misty.  Now, though he was well acquainted with the place, he lost his way, and walked backwards and forwards for many a long hour.  At last he got into a low 5rushy spot, where he saw before him many circular rings.  He at once recalled the place, and began to fear the worst.  He had heard, many hundreds of times, of the bitter experiences in those rings of many a shepherd who had happened to chance on the dancing-place or the circles of the Fair Family.  He hastened away as fast as ever he could, lest he should be ruined like the rest; but though he exerted himself to the point of perspiring, and losing his breath, there he was, and there he continued to be, a long time.  At last he was met by a little fat old man with merry blue eyes, who asked him what he was doing.  He answered that he was trying to find his way homeward.  ‘Oh,’ said he, ‘come after me, and do not utter a word until I bid thee.’  This he did, following him on and on until they came to an oval stone, and the little old fat man lifted it, after tapping the middle of it three times with his walking stick.  There was there a narrow path with stairs to be seen here and there, and a sort of whitish light, inclining to grey and blue, was to be seen radiating from the stones.  ‘Follow me fearlessly,’ said the fat man, ‘no harm will be done thee.’  So on the poor youth went, as reluctantly as a dog to be hanged; but presently a fine-wooded, fertile country spread itself out before them, with well arranged mansions dotting it over, while every kind of apparent magnificence met the eye, and seemed to smile in its landscape; the bright waters of its rivers meandered in twisted streams, and its hills were covered with the luxuriant verdure of their grassy growth, and the mountains with a glossy fleece of smooth pasture.  By the time they had reached the stout gentleman’s mansion, the young man’s senses had been bewildered by the sweet cadence of the music which the birds poured forth from the groves, then there was gold there to dazzle his eyes and silver flashing p. 46on his sight.  He saw there all kinds of musical instruments and all sorts of things for playing, but he could discern no inhabitant in the whole place; and when he sat down to eat, the dishes on the table came to their places of themselves and disappeared when one had done with them.  This puzzled him beyond measure; moreover, he heard people talking together around him, but for the life of him he could see no one but his old friend.  At length the fat man said to him, ‘Thou canst now talk as much as it may please thee;’ but when he attempted to move his tongue it would no more stir than if it had been a lump of ice, which greatly frightened him.  At this point, a fine old lady, with health and benevolence beaming in her face, came to them and slightly smiled at the shepherd.  The mother was followed by her three daughters, who were remarkably beautiful.  They gazed with somewhat playful looks at him, and at length began to talk to him, but his tongue would not wag.  Then one of the girls came to him, and, playing with his yellow and curly locks, gave him a smart kiss on his ruddy lips.  This loosened the string that bound his tongue, and he began to talk freely and eloquently.  There he was, under the charm of that kiss, in the bliss of happiness, and there he remained a year and a day without knowing that he had passed more than a day among them, for he had got into a country where there was no reckoning of time.  But by and by he began to feel somewhat of a longing to visit his old home, and asked the stout man if he might go.  ‘Stay a little yet,’ said he, ‘and thou shalt go for a while.’  That passed, he stayed on; but Olwen, for that was the name of the damsel that had kissed him, was very unwilling that he should depart.  She looked sad every time he talked of going away, nor was he himself without feeling a sort of a cold thrill passing through him p. 47at the thought of leaving her.  On condition, however, of returning, he obtained leave to go, provided with plenty of gold and silver, of trinkets and gems.  When he reached home, nobody knew who he was; it had been the belief that he had been killed by another shepherd, who found it necessary to betake himself hastily far away to America, lest he should be hanged without delay.  But here is Einion Las at home, and everybody wonders especially to see that the shepherd had got to look like a wealthy man; his manners, his dress, his language, and the treasure he had with him, all conspired to give him the air of a gentleman.  He went back one Thursday night, the first of the moon that month, as suddenly as he had left the first time, and nobody knew whither.  There was great joy in the country below when Einion returned thither, and nobody was more rejoiced at it than Olwen, his beloved.  The two were right impatient to get married, but it was necessary to do that quietly, for the family below hated nothing more than fuss and noise; so, in a sort of a half-secret fashion, they were weddedEinion was very desirous to go once more among his own people, accompanied, to be sure, by his wife.  After he had been long entreating the old man for leave, they set out on two white ponies, that were, in fact, more like snow than anything else in point of colour; so he arrived with his consort in his old home, and it was the opinion of all that Einion’s wife was the handsomest person they had anywhere seen.  Whilst at home, a son was born to them, to whom they gave the name of Taliesin.  Einion was now in the enjoyment of high repute, and his wife received proper respect.  Their wealth was immense, and soon they acquired a large estate; but it was not long till people began to inquire after the pedigree of Einion’s wife—the country was of opinion that it was not the right pthing to be without a pedigree.  Einion was questioned about it, without his giving any satisfactory answer, and one came to the conclusion that she was one of the Fair Family (Tylwyth Têg).  ‘Certainly,’ replied Einion, ‘there can be no doubt that she comes from a very fair family, for she has two sisters who are as fair as she, and if you saw them together, you would admit that name to be a capital one.’  This, then, is the reason why the remarkable family in the land of charm and phantasy (Hud a Lledrith) are called the Fair Family.”

The story of a man who spent twelve months in Fairyland

The story of a man who spent twelve months in Fairyland.

“In Mathavarn, in the parish of Llanwrin, and the Cantrev of Cyveilioc, there is a wood which is called 
Ffridd yr Ywen
 (the Forest of the Yew); it is supposed to be so called because there is a yew tree growing in the very middle of it.  In many parts of the wood are to be seen green circles, which are called ‘the dancing places of the goblins,’ about which, a considerable time ago, the following tale was very common in the neighbourhood:—
Two servants of John Pugh, Esq., went out one day to work in the ‘Forest of the Yew.’  Pretty early in the afternoon the whole country was so covered with dark vapour, that the youths thought night was coming on; but when they came to the middle of the ‘Forest’ it brightened up around them and the darkness seemed all left behind; so, thinking it too early to return home for the night, they lay down and slept.  One of them, on waking, was much surprised to find no one there but himself; he wondered a good deal at the behaviour of his companion, but made up his mind at last that he had gone on some business of his own, as he had been talking of it some time before; so the sleeper went home, and when they inquired after his companion, he told them he was gone to the cobbler’s shop.  The next day they inquired of him again about his fellow-servant, but he could not give them any account of him; but at last confessed how and where they had both gone to sleep.  Alter searching and searching many days, he went to a ‘gwr cyvarwydd’ (a conjuror), which was a very common trade in those days, according to the legend; and the conjuror said to him, ‘Go to the same place where you and the lad slept; go there exactly a year after the boy was lost; let it be on the same day of the year, and at the same time of the day, but take care that you do not step inside the Fairy ring, stand on the border of the green circles you saw there, and the boy will come out with many of the goblins to dance, and when you see him so near to you that p. 39you may take hold of him, snatch him out of the ring as quickly as you can.’  He did according to this advice, and plucked the boy out, and then asked him, ‘if he did not feel hungry,’ to which he answered ‘No,’ for he had still the remains of his dinner that he had left in his wallet before going to sleep, and he asked ‘if it was not nearly night, and time to go home,’ not knowing that a year had passed by.  His look was like a skeleton, and as soon as he had tasted food he was a dead man.”

Account of Being Captured by the Fairies

Account of Being Captured by the Fairies

Omitting many embellishments which the imagination has no difficulty in bestowing, tradition has transmitted one fact, that the Fairies succeeded in inducing men through the allurements of music and the attractions of their fair daughters to join their ranks.  I will now give instances of this belief.
The following tale I received from the mouth of Mr. Richard Jones, Ty’n-y-wern, Bryneglwys, near Corwen.  Mr. Jones has stored up in his memory many tales of olden times, and he even thinks that he has himself seen a Fairy.  Standing by his farm, he pointed out to me on the opposite side of the valley a Fairy ring still green, where once, he said, the Fairies held their nightly revels.  The scene of the tale which Mr. Jones related is wild, and a few years ago it was much more so than at present.  At the time that the event is said to have taken place the mountain was unenclosed, and there was not much travelling in those days, and consequently the Fairies could, undisturbed, enjoy their dances.  But to proceed with the tale.

  A Bryneglwys Man inveigled by the Fairies.

Two waggoners were sent from Bryneglwys for coals to the works over the hill beyond Minera.  On their way they came upon a company of Fairies dancing with all their might.  The men stopped to witness their movements, and pthe Fairies invited them to join in the dance.  One of the men stoutly refused to do so, but the other was induced to dance awhile with them.  His companion looked on for a short time at the antics of his friend, and then shouted out that he would wait no longer, and desired the man to give up and come away.  He, however, turned a deaf ear to the request, and no words could induce him to forego his dance.  At last his companion said that he was going, and requested his friend to follow him.  Taking the two waggons under his care he proceeded towards the coal pits, expecting every moment to be overtaken by his friend; but he was disappointed, for he never appeared.  The waggons and their loads were taken to Bryneglwys, and the man thought that perhaps his companion, having stopped too long in the dance, had turned homewards instead of following him to the coal pit.  But on enquiry no one had heard or seen the missing waggoner.  One day his companion met a Fairy on the mountain and inquired after his missing friend.  The Fairy told him to go to a certain place, which he named, at a certain time, and that he should there see his friend.  The man went, and there saw his companion just as he had left him, and the first words that he uttered were “Have the waggons gone far.”  The poor man never dreamt that months and months had passed away since they had started together for coal.

The Fairy Language

The Fairy Language

Their abode is altogether mysterious, but this ancient description of Fairyland bears out the remarks—perhaps suggested the remarks, of the Rev. Peter Roberts in his book called The Cambrian Popular Antiquities.  In this work, the author promulgates the theory that the Fairies were a people existing distinct from the known inhabitants of the country and confederated together, and met mysteriously to avoid coming in contact with the stronger race that had taken possession of their land, and he supposes that in these traditionary tales of the Fairies we recognize something of the real history of an ancient people whose customs were those of a regular and consistent policy.  Roberts supposes that the smaller race for the purpose of replenishing their ranks stole the children of their conquerors, or slyly exchanged their weak children for their enemies’ strong children.
It will be observed that the people among whom Elidorus sojourned had a language cognate with the Irish, Welsh, Greek, and other tongues; in fact, it was similar to that language which at one time extended, with dialectical differences, from Ireland to India; and theTylwyth Têg, in p.6our legends, are described as speaking a language understood by those with whom they conversed.  This language they either acquired from their conquerors, or both races must have had a common origin; the latter, probably, being the more reasonable supposition, and by inference, therefore, the Fairies and other nations by whom they were subdued were descended from a common stock, and ages afterwards, by marriage, the Fairies again commingled with other branches of the family from which they had originally sprung.

Men Captured by Fairies


In the preceding legends, we have accounts of men capturing female Fairies, and marrying them.  It would be strange if the kidnapping were confined to one of the two races, but Folk-Lore tells us that the Fair Family were not innocent of actions similar to those of mortals, for many a man was snatched away by them, and carried off to their subterranean abodes, who, in course of time, married the fair daughters of the Tylwyth TêgMen captured Fairy ladies, but the Fairies captured handsome men.
The oldest written legend of this class is to be found in the pages of Giraldus Cambrensis, pp. 390-92, Bohn’s edition.  The Archdeacon made the tour of Wales in 1188; the legend therefore which he records can boast of a good old age, but the tale itself is older than The Itinerary through Wales, for the writer informs us that the priest Elidorus, who affirmed that he had been in the country of the Fairies, talked in his old age to David II., bishop of St. David, of the event.  Now David II. was promoted to the see of St. David in 1147, or, according to others, in 1149, and died A.D. 1176; therefore the legend had its origin before the last-mentioned date, and, if the priest were a very old man when he died, his tale would belong to the eleventh century.
With these prefatory remarks, I will give the legend as recorded by Giraldus.

1.  Elidorus and the Fairies.

“A short time before our days, a circumstance worthy of note occurred in these parts, which Elidorus, a priest, most strenuously affirmed had befallen to himself.
When a youth of twelve years, and learning his letters, since, as Solomon says, ‘The root of learning is bitter, although the fruit is sweet,’ in order to avoid the discipline p. 33and frequent stripes inflicted on him by his preceptor, he ran away and concealed himself under the hollow bank of the river.  After fasting in that situation for two days, two little men of pigmy stature appeared to him, saying, ‘If you will come with us, we will lead you into a country full of delights and sports.’  Assenting and rising up, he followed his guides through a path, at first subterraneous and dark, into a most beautiful country, adorned with rivers and meadows, woods and plains, but obscure, and not illuminated with the full light of the sun.  All the days were cloudy, and the nights extremely dark, on account of the absence of the moon and stars.  The boy was brought before the King, and introduced to him in the presence of the court; who, having examined him for a long time, delivered him to his son, who was then a boy.  These men were of the smallest stature, but very well proportioned in their make; they were all of a fair complexion, with luxuriant hair falling over their shoulders like that of women.  They had horses and greyhounds adapted to their size.  They neither ate flesh nor fish, but lived on milk diet, made up into messes with saffron.  They never took an oath, for they detested nothing so much as lies.  As often as they returned from our upper hemisphere, they reprobated our ambition, infidelities, and inconstancies; they had no form of public worship, being strict lovers and reverers, as it seemed, of truth.
The boy frequently returned to our hemisphere, sometimes by the way he had first gone, sometimes by another; at first in company with other persons, and afterwards alone, and made himself known only to his mother, declaring to her the manners, nature, and state of that people.  Being desired by her to bring a present of gold, with which that region abounded, he stole, while at play with the king’sp. 34son, the golden ball with which he used to divert himself, and brought it to his mother in great haste; and when he reached the door of his father’s house, but not unpursued, and was entering it in a great hurry, his foot stumbled on the threshold, and falling down into the room where his mother was sitting, the two pigmies seized the ball which had dropped from his hand and departed, showing the boy every mark of contempt and derision.  On recovering from his fall, confounded with shame, and execrating the evil counsel of his mother, he returned by the usual track to the subterraneous road, but found no appearance of any passage, though he searched for it on the banks of the river for nearly the space of a year.  But since those calamities are often alleviated by time, which reason cannot mitigate, and length of time alone blunts the edge of our afflictions and puts an end to many evils, the youth, having been brought back by his friends and mother, and restored to his right way of thinking, and to his learning, in process of time attained the rank of priesthood.
Whenever David II., Bishop of St. David’s, talked to him in his advanced state of life concerning this event, he could never relate the particulars without shedding tears.  He had made himself acquainted with the language of that nation, the words of which, in his younger days, he used to recite, which, as the bishop often had informed me, were very conformable to the Greek idiom.  When they asked for water, they said ‘Ydor ydorum,’ which meant ‘Bring water,’ for Ydor in their language, as well as in the Greek, signifies water, whence vessels for water are called Ãdriai; and Dwr, also in the British language signifies water.  When they wanted salt they said ‘Halgein ydorum,’ ‘Bring salt.’  Salt is called al in Greek, and Halen in British, for that language, from the length of time which the Britons (then called Trojans and p. 35afterwards Britons, from Brito, their leader) remained in Greece after the destruction of Troy, became, in many instances, similar to the Greek.”
This legend agrees in a remarkable degree with the popular opinion respecting Fairies.  It would almost appear to be the foundation of many subsequent tales that are current in Wales.
The priest’s testimony to Fairy temperance and love of truth, and their reprobation of ambition, infidelities, and inconstancies, notwithstanding that they had no form of public worship, and their abhorrence of theft intimate that they possessed virtues worthy of all praise.

Fairy Ladies Marrying Mortals


In the mythology of the Greeks, and other nations, gods and goddesses are spoken of as falling in love with human p. 6beings, and many an ancient genealogy began with a celestial ancestor.  Much the same thing is said of the Fairies.  Tradition speaks of them as being enamoured of the inhabitants of this earth, and content, for awhile, to be wedded to mortals.  And there are families in Wales who are said to have Fairy blood coursing through their veins, but they are, or were, not so highly esteemed as were the offspring of the gods among the Greeks.  The famous physicians of Myddfai, who owed their talent and supposed supernatural knowledge to their Fairy origin, are, however, an exception; for their renown, notwithstanding their parentage, was always great, and increased in greatness, as the rolling years removed them from their traditionary parent, the Fairy lady of the Van Pool.
The Pellings are said to have sprung from a Fairy Mother, and the author of Observations on the Snowdon Mountains states that the best blood in his veins is fairy blood.  There are in some parts of Wales reputed descendants on the female side of the Gwylliaid Cochion race; and there are other families among us whom the aged of fifty years ago, with an ominous shake of the head, would say were of Fairy extraction.  We are not, therefore, in Wales void of families of doubtful parentage or origin.
All the current tales of men marrying Fairy ladies belong to a class of stories called, technically, Taboo stories.  In these tales the lady marries her lover conditionally, and when this condition is broken she deserts husband and children, and hies back to Fairy land.
This kind of tale is current among many people.  Max Müller in Chips from a German Workshop, vol. ii, pp. 104-6, records one of these ancient stories, which is found in the Brahmana of the Yagur-veda.  Omitting a few particulars, the story is as follows:—
p. 7“Urvasi, a kind of Fairy, fell in love with Purûravas, the son of Ida, and when she met him she said, ‘Embrace me three times a day, but never against my will, and let me never see you without your royal garments, for this is the manner of women.’  In this manner she lived with him a long time, and she was with child.  Then her former friends, the Gandharvas, said: ‘This Urvasi has now dwelt a long time among mortals; let us see that she come back.’  Now, there was a ewe, with two lambs, tied to the couch of Urvasi and Purûravas, and the Gandharvas stole one of them.  Urvasi said: ‘They take away my darling, as if I had lived in a land where there is no hero and no man.’  They stole the second, and she upbraided her husband again.  Then Purûravas looked and said: ‘How can that be a land without heroes and men where I am?’  And naked, he sprang up; he thought it too long to put on his dress.  Then the Gandharvas sent a flash of lightning, and Urvasi saw her husband naked as by daylight.  Then she vanished; ‘I come back,’ she said, and went.
Purûravas bewailed his love in bitter grief.  But whilst walking along the border of a lake full of lotus flowers the Fairies were playing there in the water, in the shape of birds, and Urvasi discovered him and said:—
‘That is the man with whom I dwelt so long.’  Then her friends said: ‘Let us appear to him.’  She agreed, and they appeared before him.  Then the king recognised her, and said:—
‘Lo! my wife, stay, thou cruel in mind!  Let us now exchange some words!  Our secrets, if they are not told now, will not bring us back on any later day.’
She replied: ‘What shall I do with thy speech?  I am gone like the first of the dawns.  Purûravas, go home again, I am hard to be caught, like the wind.’”
The Fairy wife by and by relents, and her mortal lover became, by a certain sacrifice, one of the Gandharvas.
This ancient Hindu Fairy tale resembles in many particulars similar tales found in Celtic Folk-Lore, and possibly, the original story, in its main features, existed before the Aryan family had separated.  The very words, “I am hard to be caught,” appear in one of the Welsh legends, which shall be hereafter given:—
Nid hawdd fy nala,
I am hard to be caught.
And the scene is similar; in both cases the Fairy ladies are discovered in a lake.  The immortal weds the mortal, conditionally, and for awhile the union seems to be a happy one.  But, unwittingly, when engaged in an undertaking suggested by, or in agreement with the wife’s wishes, the prohibited thing is done, and the lady vanishes away.
Such are the chief features of these mythical marriages.  I will now record like tales that have found a home in several parts of Wales.

The Smallness of Elvish Spirits and Fairies

The Smallness of Elvish Spirits and Fairies

Ethnological or Pygmy Theory
In any anthropological estimate of the Fairy-Faith, the pygmy stature so commonly attributed to various orders of Celtic and of non-Celtic fairies should be considered.[] Various scholarly champions of the Pygmy Theory have attempted to explain this smallness of fairies by means of the hypothesis that the belief in such fairies is due wholly to a folk-memory of small-statured pre-Celtic races; and[ they add that these races, having dwelt in caverns like the prehistoric Cave Men, and in underground houses like those of Lapps or Eskimos, gave rise to the belief in a fairy world existing in caverns and under hills or mountains. When analyzed, our evidence shows that in the majority of cases witnesses have regarded fairies either as non-human nature-spirits or else as spirits of the dead; that in a comparatively limited number of cases they have regarded them as the souls of prehistoric races; and that occasionally they have regarded the belief in them as due to a folk-memory of such races. It follows, then, from such an analysis of evidence, that the Pygmy Theory probably does explain some ethnological elements which have come to be almost inseparably interwoven with the essentially animistic fabric of the primitive Fairy-Faith. But though the theory may so account for such ethnological elements, it disregards the animism that has made such interweaving possible; and, on the whole, we are inclined to accept Mr. Jenner’s view of the theory (see p. 169). Since the Pygmy Theory thus fails entirely to provide a basis for what is by far the most important part of the Fairy-Faith, a more adequate theory is required.

Diferent Names for Fairies


The Fairies have, in Wales, at least three common and distinctive names, as well as others that are not nowadays used.
The first and most general name given to the Fairies is “Y Tylwyth Têg,” or, the Fair Tribe, an expressive and descriptive term.  They are spoken of as a people, and not as myths or goblins, and they are said to be a fair or handsome race.
Another common name for the Fairies, is, “Bendith y Mamau,” or, “The Mothers’ Blessing.”  In Doctor Owen Pughe’s Dictionary they are called “Bendith eu Mamau,” or, “Their Mothers’ Blessing.”  The first is the most common expression, at least in North Wales.  It is a p. 3singularly strange expression, and difficult to explain.  Perhaps it hints at a Fairy origin on the mother’s side of certain fortunate people.
The third name given to Fairies is “Ellyll,” an elf, a demon, a goblin.  This name conveys these beings to the land of spirits, and makes them resemble the oriental Genii, and Shakespeare’s sportive elves.  It agrees, likewise, with the modern popular creed respecting goblins and their doings.
Davydd ab Gwilym, in a description of a mountain mist in which he was once enveloped, says:—
Yr ydoedd ym mhob gobant
Ellyllon mingeimion gant.
There were in every hollow
A hundred wrymouthed elves.
The Cambro-Briton, v. I., p. 348.
In Pembrokeshire the Fairies are called Dynon Buch Têg, or the Fair Small People.
Another name applied to the Fairies is Plant Annwfn, or Plant Annwn.  This, however, is not an appellation in common use.  The term is applied to the Fairies in the third paragraph of a Welsh prose poem called Bardd Cwsg, thus:—
Y bwriodd y Tylwyth Têg fi . . . oni bai fy nyfod i mewn
pryd i’th achub o gigweiniau Plant Annwfn.
Where the Tylwyth Têg threw me . . . if I had not come
in time to rescue thee from the clutches of Plant Annwfn.
Annwn, or Annwfn is defined in Canon Silvan Evans’s Dictionary as an abyss, Hades, etc.  Plant Annwn, therefore, means children of the lower regions.  It is a name derived from the supposed place of abode—the bowels of the earth—of the Fairies.  Gwragedd Annwn, dames of Elfin land, is a term applied to Fairy ladies.
p. 4Ellis Wynne, the author of Bardd Cwsg, was born in 1671, and the probability is that the words Plant Annwfn formed in his days part of the vocabulary of the people.  He was born in Merionethshire.
Gwyll, according to Richards, and Dr. Owen Pughe, is a Fairy, a goblin, etc.  The plural of Gwyll would be Gwylliaid, or Gwyllion, but this latter word Dr. Pughe defines as ghosts, hobgoblins, etc.  Formerly, there was in Merionethshire a red haired family of robbers called Y Gwylliaid Cochion, or Red Fairies, of whom I shall speak hereafter.
Coblynau, or Knockers, have been described as a species of Fairies, whose abode was within the rocks, and whose province it was to indicate to the miners by the process of knocking, etc., the presence of rich lodes of lead or other metals in this or that direction of the mine.
In Scotland there were at least two species of elves, the Brownies and the Fairies.  The Brownies were so called from their tawny colour, and the Fairies from their fairness.  The Portuni of Gervase appear to have corresponded in character to the Brownies, who were said to have employed themselves in the night in the discharge of laborious undertakings acceptable to the family to whose service they had devoted themselves.  The Fairies proper of Scotland strongly resembled the Fairies of Wales.
The term Brownie, or swarthy elve, suggests a connection between them and the Gwylliaid Cochion, or Red Fairies of Wales.