Rhamanta was a kind of divination that could be resorted to without the intervention of any outside party, by anyone wishful to ascertain the future with reference to herself or himself. It differed, therefore, from the preceding tales of conjurors or witches, insomuch that the services of neither of these parties were required by the anxious seekers of coming events. They could themselves uplift the veil, using, however, for this purpose certain means, which were credited with possessing the power of opening to their view events which were about to happen.

As there was something uncanny in this seeking for hidden information, young women generally in companies of three sought for the information their inquisitiveness required. This was usually done in the dead of night, and twelve o’clock was the hour when they resorted to their incantations. Some of the expedients adopted were harmless, though silly; others were cruel. To the effective carrying out of the matter it was generally necessary that at least one of the party should have slept within the year on an oat-straw bed, or a bed made of the leaves of mountain ash, mixed with the seeds of a spring fern, and a pillow of Maiden Hair.

The nights generally resorted to for the purpose mentioned above were All Hallow Eve, S. John’s Eve, and Mayday Eve, but there were other times also when the lovesick could get a glimpse of their life partners.

I have said that some of the means employed were innocent and others cruel. Before proceeding I will record instances of both kinds. It was thought that if a young woman placed a snail under a basin on Nos Wyl Ifan, S. John’s Eve, it would by its movements trace the name of her coming husband underneath, or at least his initials. One can very well imagine a young woman not over particular as to form, being able to decipher the snail’s wanderings, and making them represent her lover’s name. Should the snail have remained immovable during the night, this indicated her own or her lover’s death; or at the least, no offer of marriage in the coming year.

It was usual for young women to hunt for Llysiau Ifan (S. John’s Wort) on Nos Wyl Ifan, at midnight, and it was thought that the silvery light of a glow-worm would assist them in discovering the plant. The first thing, therefore, was to search for their living lanthorn. This found, they carried the glow-worm in the palm of the hand, and proceeding in their search they sought underneath or among the fern for St. John’s Wort. When found, a bunch was carried away, and hung in the young woman’s bedroom. If in the morning the leaves appeared fresh, it was a sign that she should be married within the year; if, however, the leaves were found hanging down or dead, this indicated her death, or that she was not to get a husband within that year. We can well understand that a sharp young person would resort to means to keep the plant alive, and thus avert what she most feared.

The following instance of Rhamanta I received from a young woman who witnessed the work done. She gave me the name of the party, but for special reasons I do not supply names.

A young woman was madly in love with a young man, and she gave the servant man a jug of beer for procuring a frog for her. This he did; and she took the poor creature to the garden, and thrust several pins into its back. The tortured creature writhed under the pain, but the cruel girl did not cease until the required number had been inserted. Then she placed the frog under a vessel to prevent its escape, and turning to my informant, she said, “There, he will now come to our house this evening.” The man certainly came, and when he entered she smiled at my informant, and then both went together to the lacerated frog, and the pins were extracted one by one from its back, and the wounded animal was set at liberty. My informant said that the hard-hearted girl mumbled something both when inserting and extracting the pins.

It was believed that the spirit of a person could be invoked and that it would appear, after the performance of certain ceremonies, to the person who was engaged in the weird undertaking. Thus a young woman who had gone round the church seven times on All Hallow Eve came home to her mistress, who was in the secret that she was going to rhamanta, and said, “Why did you send master to frighten me?” But the master had not left the house. His wife perceived that it was the spirit of her husband that had appeared to the girl, and she requested the girl to be kind to her children, “for,” said she, “you will soon be mistress here.” In a short time afterwards the wife died, and the girl became her successor.

I obtained the preceding tale from the Rev. P. Edwards, son of the Rector of Llanwyddelan, Montgomeryshire, and the lady who related the tale of herself to Mr. Edwards said the occurrence took place when she was servant girl.

There are several versions of the above tale to be met with in many places in Wales.

I will give one, omitting names, from my work on “Old Stone Crosses,” p. 203:—“An aged woman in Gyffylliog parish, who is still alive (1886), saw her husband by rhamanta; and so did her fellow-servant. I am indebted to Mr. Jones, Woodland Farm, to whom the woman related it, for the story I am about to give. When young women, she and her fellow-servant, in accordance with the practice of the country, determined to obtain a sight of the men whom they were to marry. The mistress was let into the secret that that night one of the two was going to raise the veil of the future, and the other the following night. As the clock began striking twelve the fellow-servant began striking the floor with a strap, repeating the doggerel lines

“Am gyd-fydio i gyd-ffatio,”

and almost immediately she saw her master come down stairs. The girl innocently the next day asked her mistress why she had sent her master down stairs to frighten her. The answer of her mistress was, ‘Take care of my children.’ This girl ultimately married her master. The next night it was the other girl’s turn, and she saw a dark man, whom she had never seen before; but in the course of a week or so, a stranger came into the farmyard, and she at once perceived that it was the person whom she had seen when divining. Upon inquiry, she ascertained that he was a married man, but in time his wife died, and the girl became his wife.”

There were several ways of proceeding by young girls who were anxious to ascertain whom they were to marry. One of these was by means of yarn. This divination was usually performed by two young girls after the family had retired for the night. It has been called Coel ede wlan, or the yarn test, and under this name I will describe the process.

Coel Ede Wlan, or the Yarn Test.

Two young women took a ball of yarn and doubled the threads, and then tied tiny pieces of wood along these threads so as to form a miniature ladder. Then they went upstairs together, and opening the window threw this artificial ladder to the ground, and then the one who was performing the incantation commenced winding the yarn back, saying the while:—

“Y fi sy’n dirwyn
Pwy sy’n dal?”

I am winding,
Who is holding?

This was done three times, and if no lover made his appearance, then for that year her chances of marriage were gone. The next evening the other girl in the same manner tried her fortune, and possibly better luck would attend her trial. It was believed that the spirit of the coming husband would mount this ladder and present himself to his future wife.

The Rev. R. Jones, rector of Llanycil, told me the following tale. Two young men from Festiniog went to court two young girls in the parish of Maentwrog, servants at a farm called Gellidywyll. As they were going towards the farm one of them said, “Let me rest awhile.” He at once seated himself on the ground, and apparently he fell asleep immediately. This surprised his friend, but he was thoroughly frightened when he saw a blue light emanate from his mouth, and he attempted to awaken the man, but he failed to arouse him, he seemed as if dead. However, after awhile, the blue light was seen returning, and it entered the mouth of the sleeper, and he instantly awoke, and they proceeded together towards Gellidywyll. At the very time that the man felt an irresistible inclination to sleep, his love had used the yarn incantation, and the unconscious man during his short sleep dreamt that he had seen his sweetheart in the window, and the girl said that he had appeared to her at the window. In a few months after this proof of true love they were married.

Another form of incantation was to walk around the church seven or nine times on certain nights. This I will call the Twca Test or Knife Test. This was a very common form of incantation.

Divination with the Twca or Knife.

The proceeding was as follows:—The party who wished to know whom he, or she, was to marry, went to the church secretly and walked around it seven times, repeating the while these words:—

“Dyma’r Twca,
Lle mae’r wain?”

Here’s the knife,
Where’s the sheath?

And it was thought that the spirit of his or her life partner would appear to the person who held the knife, with the sheath in his or her hand, and that it would be found that the one fitted the other exactly. I have been told by a person who resorted to this test that if the person was to become a wife, her lover would certainly appear to her; if she was to die an old maid then a coffin would meet her. The superstition is mentioned in Bardd Cwsg—

“Fe glywai rai yn son am fyned i droi o gwmpas yr Eglwys i weled eu cariadau, a pheth a wnaeth y catffwl ond ymddangos i’r ynfydion yn ei lun ei hun.” That is in English:—

“He heard some persons talking of going round the church to see their sweethearts, but what did the stupid one (the devil) do, but appear to the foolish things in his own person.”

The Washing Test.

Another well-known and often practised form of divination was for a young woman to take an article to wash, such as a stocking, to the water-spout or pistyll, and with her she carried two pieces of wood wherewith to strike the article which was being washed. She went on her knees and commenced striking the stocking, saying the while:—

“Am gyd-fydio i gyd-ffatio.”

We’ll live together to strike together.

It was thought that her future husband would then appear, take hold of the other piece of wood, and join her in her work; should the wraith appear, a marriage within six months followed.

Troi Crysau or Clothes Drying Test.

Young maidens washed linen after the household had retired, and placed the articles by the fire to dry, and then watched to see who should come at midnight to turn the clothes. In this case, again, the evil one is said to have entered the kitchen to perform this work for the young woman, and also it is affirmed that a coffin has, ere this, moved along through the room, a sure prognostication that she was doomed to die single. Bardd Cwsg mentions this practice.

He writes in the third part of his book, where a devil is accused in the Parliament of Hell, thus:—“Aeth nos Ystwyll ddiweddaf i ymweled a dwy ferch ieuanc yng Nghymru oedd yn troi crysau, ac yn lle denu’r genethod i faswedd, yn rhith llanc glandeg, myned ag elor i sobreiddio un; a myned a thrwst rhyfel at y llall mewn corwynt uffernol.”

“He went on the night of Epiphany to visit two young girls in Wales, who were turning shirts, and, instead of enticing them to folly, in the form of a handsome young man, he took to the one a coffin to sober her, and to the other he appeared in a hellish whirlwind, with a horrible noise.”

Happy, however, is the young woman should the man she loves appear, for he is to be her husband.

Hemp Seed Sowing.

A young married woman, a native of Denbighshire, told me that if a young woman sowed hemp seed, the figure of her lover would appear and follow her. This was to be done by night on Hallow Eve. I find from English Folk-Lore, p. 15, that this divination is practised in Devonshire on St. Valentine’s Eve, and that the young woman runs round the church repeating, without stopping, the following lines:—

“I sow hempseed, hempseed I sow,
He that loves me best
Come, and after me now.”

Sage Gathering.

A young person who went of a night to the garden, and stripped the leaves of the sage tree, would, as the clock struck twelve, be joined by her lover. This was to be done on All Hallow Eve.

Pullet’s Egg Divination.

Mr. J. Roberts, Plas Einion, Llanfair Dyffryn Clwyd, told me the following:—When he was a young man, he, his sister, and the servant man, formed a company to find out by divination their future life partners. They procured a pullet’s egg, it was emptied into a cup, to this was added flour and salt, in equal proportions, these ingredients were mixed together, made into three small cakes, and baked. They all ate one half of their cake, and the other half was placed in their respective stockings, to be placed under their bolsters. They went upstairs backward, and thus to bed, preserving the while, absolute silence. It was believed, he said, that they should that night, in their dreams, if everything were carried out properly, see their partners, who would come to their bedsides to offer them a drink of water.

The Candle and Pin Divination.

The process is as follows:—A couple of young women meet, and stick pins in a candle, and if the divination acts properly the last pin drops out of the candle at 12 o’clock at night, and then the future husband of the girl to whom that pin belongs appears.

I must not name the lady whom I am indebted to for the following information, but she told me that when she was a young woman, she, and her friend, took part in this prying into the future, and exactly at 12 o’clock her companion’s pin fell out of the candle, and at that very instant there was a knocking at the door, and in great fright both ran upstairs, but the knocking continued, and her friend put her head out of the window to enquire who was there, and my informant told me that the man at the door became her friend’s husband, though at the time they were consulting the future she was desperately in love with another man.

There were other ways in which people could Rhamant. Enough has been said on this subject, but there are other practices resorted to, having much the same object in view, which I will now relate.

To ascertain the condition of the Person whom you are to Marry.

Water in Basin Divination.

Should young persons wish to know whether their husbands were to be bachelors, or their wives spinsters, the following test was to be resorted to:—

Three persons were necessary to carry out the test. These three young ladies were to join in the undertaking and they were to proceed as follows:—On Nos Calan Gauaf, All Hallow Eve, at night, three basins were to be placed on a table, one filled with clear spring water, one with muddy water, and the other empty. The young ladies in turn were led blindfolded into the room, and to the table, and they were told to place their hands on the basins. She who placed her hand on the clear spring water was to marry a bachelor, whilst the one who touched the basin with muddy water was to wed a widower, and should the empty basin be touched it foretold that for that person a life of single blessedness was in store.

Hairs of a Lover found under a Holly Tree.

This test is to be carried out on All Hallow Eve. The young person walks backwards to a holly tree, takes a handful of grass from underneath it, and then carries the leaves to the light, and she then sees among the grass several hairs of her true lover.

The Bible and Key Divination.

A key is taken, and placed on the 16th verse of the 1st chapter of Ruth:—“And Ruth said, intreat me not to leave thee, or to return from following after thee; for whither thou goest, I will go; and where thou lodgest I will lodge; thy people shall be my people, and thy God my God.”

The Bible is then closed with that part of the key that enters the lock on this verse. The person who wishes to look into the future takes the garter off his left leg, and then ties the Bible round with his garter, which also passes through the loop of the key. He has with him a friend who joins in carrying out the test. Both men place one of their big or central fingers on the key underneath the loop, and press the key, so as to keep the Bible steady and the key from falling. Then the man, who does not consult the future, reads the verse above written, and should the Bible turn towards the other man, it is an affirmative answer that the young lady he loves will accept him.

The writer received this account from a man who had himself consulted the future by the Bible and Key.

Testing a Lover’s Love by Cracking of Nuts.

This divination is common to many countries, but the writer knows that it is resorted to on All Hallows Eve in Denbighshire by young ladies, partly, it may be in fun, and partly in earnest. The plan of proceeding is as follows:—Nuts are placed on the bars of the fire grate, equal in number to the young lady’s lovers, and the nut that cracks first, and jumps off the bar, represents her true love. She has, of course fixed in her mind the lover each nut stands for. So common is this test that in the North of England All Hallows Eve is called “Nutcrack night.”

Gay describes the ceremony:—

Two hazel nuts I throw into the flame
And to each nut I give a sweetheart’s name;
This with the loudest bounce me sore amazed,
That in a flame of brightest-colour blazed;
As blazed the nut, so may thy passions grow,
For ’twas thy nut that did so brightly glow.

Burns, in his poem of Hallowe’en also mentions the nut divination.

The auld guidwife’s weel-hoordet nits
Are round an’ round divided,
An’ monie lads’ and lasses’ fates
Are there that night decided;
Some kindle, couthie, side by side,
An’ burn thegither trimly;
Some start awa’ wi’ saucy pride,
And jump out-owre the chimlie
Fu’ high that night.
Jean slips in twa’ wi’ tentie e’e;
Wha ’twas, she wadna tell;
But this is Jock, an’ this is me,
She says in to hersel’:
He bleez’d owre her, and she owre him,
As they wad never mair part;
’Till, fuff! he started up the lum,
An’ Jean had e’en a sair heart
To see’t that night.

The Apple Pip Trial of Lovers.

The fair lady takes as many pips as she has lovers, and these she places on the point of a knife, which she inserts between the bars of the fire grate. Each pip represents a lover, and the pip that swells out and jumps into the fire indicates that he is the best lover for whom the pip stands.