How long? How long? Return ye sons of Adam! How long? How long will ye persecute the godly Christians? After a time they departed; reappeared; departed again; the great light faded; and the light of Mr. Thomas's candle was once more visible on his table. There was also Rees David, a man of more than common piety, who lived in Carmarthenshire, near Whitlands. At the time of his death, it was testified by 'several religious persons who were in the room,' that there was heard, by them and by the dying man, the singing of angels. It drew nearer and nearer as his death-struggle grew imminent, and after his death they 'heard the pleasant incomparable singing gradually depart, until it was out of hearing.' That the dying do see something more, in the last moment of expiring nature, than it is given to living eyes to see, is a cherished belief by numberless Christian men and women, whom to suspect of superstitious credulity were to grossly offend. This belief is based on exclamations uttered by the dying, while with fixed and staring eyes they appeared to gaze intently at some object not visible to the bystanders. But that the bystanders also saw, or heard, voice or vision from the Unknown, is not often pretended. VII. Reference has been made to the euphemisms in use among all peoples to avoid pronouncing the name of the devil. That many good folk still consider the word devil, lightly spoken, a profane utterance only second to a similar utterance of God's name, is a curious survival of old superstitions. No prohibition of this sort attaches to the words demon, fiend, etc., nor to such euphemisms, common in both Welsh and English, as the adversary, the evil one, etc. It is an old custom in North Wales to spit at the name of the devil, even when so innocently used as in pronouncing the name of the Devil's Bridge. The peasantry prefer to call the bridge 'Pont y Gwr Drwg,' the Bridge of the Wicked One; and spitting and wiping off the tongue are deemed a necessary precaution after saying devil, diafol, or diawl. The phrase 'I hope to goodness,' so common in Wales and elsewhere, is clearly but another euphemism for God; the goodness meant is the Divine beneficence. 'Goodness' sake' is but a contraction of 'For God's sake!' The Hebrew tetragrammaton which was invested with such terror, as representing the great 'I am,' finds an explanation, according to the ideas of Welsh scholars, in the Bardic traditions. These relate that, by the utterance of His Name, God created this world; the Name being represented by the symbol /|\, three lines which typify the focusing of the rising sun's rays at the equinoxes and solstices. The first ray is the Creator, the second the Preserver, and the third the Destroyer; the whole are God's Name. This name cannot be uttered by a mortal; he has not the power; therefore it remains for ever unuttered on earth. At the creation the universe uttered it in joy at the new-born world;