Brython

Celtic Folklore: Welsh and Manx

• attestation: ancestors of the Welsh and all the other speakers of Brythonic (Celtic Folklore: Welsh and Manx > Volume I > Preface)

  "ancestors of the Welsh and all the other speakers of Brythonic."

• attestation: The Brython was a valuable Welsh periodical published by Mr (Celtic Folklore: Welsh and Manx > Volume I > Chapter I: Undine's Kymric Sisters)

  "" The Brython was a valuable Welsh periodical published by Mr."

• attestation: His excellent work in editing the Brython earned for him his diocesan's displeasure, but it is easier to imagine than to describe how hard it was for him to resign the honorarium of £24 derived from t (Celtic Folklore: Welsh and Manx > Volume I > Chapter I: Undine's Kymric Sisters)

  "His excellent work in editing the Brython earned for him his diocesan's displeasure, but it is easier to imagine than to describe how hard it was for him to resign the honorarium of £24 derived from the Brython when his stipend as a clergyman was only (,ga, at the same time that he had dependent on him a wife and six children."

• attestation: In the Brython for 1863, pp (Celtic Folklore: Welsh and Manx > Volume I > Chapter I: Undine's Kymric Sisters)

  "In the Brython for 1863, pp. 1 14-15, is to be found what purports to be a copy of a version of the Legend of E-yn Syfadon, as contained in a manuscript of Hugh Thomas' in the British Museum."

• attestation: I had the loan from him of one such essay, and I have referred to the Brython; and I have also had from Mr (Celtic Folklore: Welsh and Manx > Volume I > Chapter II: The Fairies' Revenge)

  "I had the loan from him of one such essay, and I have referred to the Brython; and I have also had from Mr."

• attestation: The first is one which he published in the fourth volume of the Brython (Celtic Folklore: Welsh and Manx > Volume I > Chapter II: The Fairies' Revenge)

  "The first is one which he published in the fourth volume of the Brython, p. 70, whence the following free translation is made of it: —"

• attestation: The first is one which he published in the fourth volume of the Brython (Celtic Folklore: Welsh and Manx > Volume I > Chapter II: The Fairies' Revenge)

  "dare touch the mountain ash.

We now proceed to give some of Mr. Jones' legends. The first is one which he published in the fourth volume of the Brython"

• attestation: Brython, p. 251: freely rendered into English, it runs thus: — (Celtic Folklore: Welsh and Manx > Volume I > Chapter II: The Fairies' Revenge)

  "Jones in the fourth volume of the Brython, p. 251: freely rendered into English, it runs thus: —"

• attestation: Robert Isaac Jones of Tremadoc, his biographer, and the publisher of the Brython, so long as it existed, has kindly ransacked his memory (Celtic Folklore: Welsh and Manx > Volume I > Chapter II: The Fairies' Revenge)

  "Robert Isaac Jones of Tremadoc, his biographer, and the publisher of the Brython, so long as it existed, has kindly ransacked his memory."

• attestation: There is a kind of fairy tale of which I think I have hitherto not given the reader a specimen: a good instance is given in the third volume of the Brython, at p (Celtic Folklore: Welsh and Manx > Volume I > Chapter II: The Fairies' Revenge)

  "There is a kind of fairy tale of which I think I have hitherto not given the reader a specimen: a good instance is given in the third volume of the Brython, at p. 459, by a contributor who calls himself Idnerth ab Gwgan, who, I learn from the Rev."

• attestation: Another tale given in the Brython, ii. 20, by a writer who gives his name as B (Celtic Folklore: Welsh and Manx > Volume I > Chapter II: The Fairies' Revenge)

  "Another tale given in the Brython, ii. 20, by a writer who gives his name as B."

• attestation: Brython, i. 82: — (Celtic Folklore: Welsh and Manx > Volume I > Chapter II: The Fairies' Revenge)

  "Dogmael's^, near Cardigan: see the Brython, i. 82: —"

• relationship: Williams published the tales in the Brython, which have been reproduced here, that of ' Pergrin and the Mermaid,' and all about the ' Heir of ILech y Derwyd,' not to mention the ethical element in the (Celtic Folklore: Welsh and Manx > Volume I > Chapter II: The Fairies' Revenge)

  "Williams published the tales in the Brython, which have been reproduced here, that of ' Pergrin and the Mermaid,' and all about the ' Heir of ILech y Derwyd,' not to mention the ethical element in the account of Rhys ©wfn's country and its people, the product probably of his mind."

• attestation: Williams' contributions to the Brython, and a small volume of poetry, entitled Briatten glan Cert, some tales of his were published by ILallawg in Bygones some years ago, and he had the prize at the C (Celtic Folklore: Welsh and Manx > Volume I > Chapter II: The Fairies' Revenge)

  "Williams' contributions to the Brython, and a small volume of poetry, entitled Briatten glan Cert, some tales of his were published by ILallawg in Bygones some years ago, and he had the prize at the Cardigan Eistedfod of 1866 for the best collection in Welsh of the folklore of Dyfed: his recollection was that it contained in all thirty-six tales of all kinds; but since the manuscript, as the property of the Committee of that Eistedfod, was sold, he could not now consult it: in fact he is not certain as to who the owner of it may now be, though he has an idea that it is either the Rev."

• attestation: A story, however, mentioned by Cyndelw in the Brython for i860, p (Celtic Folklore: Welsh and Manx > Volume I > Chapter III: Fairy Ways and Words)

  "A story, however, mentioned by Cyndelw in the Brython for i860, p. 57, makes Ned Pugh enter the cave of Tal y Clegyr, which the writer in his article identifies with Ness Cliff, near Shrewsbury."

• attestation: It is true that, as far as regards Castettmarch, nothing, as it happens, would have been lost if I had failed at Aber Soch, for I got the same information later at Sarn Fyttteyrn; not to mention that (Celtic Folklore: Welsh and Manx > Volume I > Chapter III: Fairy Ways and Words)

  "It is true that, as far as regards Castettmarch, nothing, as it happens, would have been lost if I had failed at Aber Soch, for I got the same information later at Sarn Fyttteyrn; not to mention that after coming back to my books, and once more turning over the leaves of the Brython, I was delighted to find the tale there."

• attestation: But one of the most curious portions of Eliodorus' yarn was that relating to the language of the fairies; for he pretended to have learnt it and to have found it to resemble his own Britannica Lingua, (Celtic Folklore: Welsh and Manx > Volume I > Chapter III: Fairy Ways and Words)

  "But one of the most curious portions of Eliodorus' yarn was that relating to the language of the fairies; for he pretended to have learnt it and to have found it to resemble his own Britannica Lingua, ' Brythoneg, or Welsh.'"

• attestation: The same conclusion may be drawn from the name Morgain or Morgan, given in the French romances to one or more water ladies; for those names are easiest to explain as the Brythonic Morgen borrowed from (Celtic Folklore: Welsh and Manx > Volume I > Chapter VI: The Folklore of the Wells)

  "The same conclusion may be drawn from the name Morgain or Morgan, given in the French romances to one or more water ladies; for those names are easiest to explain as the Brythonic Morgen borrowed from a Welsh or Breton source, unless one found it possible to trace it direct to the"

• attestation: The nt, I may point out, makes one suspect that Setanta is a name of Brythonic origin in Irish; and I have been in the habit of associating it with that of the people of the Setantii*, placed by Ptole (Celtic Folklore: Welsh and Manx > Volume I > Chapter VI: The Folklore of the Wells)

  "The nt, I may point out, makes one suspect that Setanta is a name of Brythonic origin in Irish; and I have been in the habit of associating it with that of the people of the Setantii*, placed by Ptolemy on the coast of what is now Lancashire."

• attestation: So it looks as if they then belonged to the past — that in fact they were, as I should put it, a Goidelic people who had been conquered and partly expelled by Brythonic tribes, to wit, by the Brigante (Celtic Folklore: Welsh and Manx > Volume I > Chapter VI: The Folklore of the Wells)

  "So it looks as if they then belonged to the past — that in fact they were, as I should put it, a Goidelic people who had been conquered and partly expelled by Brythonic tribes, to wit, by the Brigantes, and also by the Comavii in case the Setantii had once extended southwards to the Dee."

• attestation: This naturally leads one to think that some of them escaped to places on the coast, such as Dyfed, and that some made for the opposite coast of Ireland, and that, by the time when the Ciichulainn stor (Celtic Folklore: Welsh and Manx > Volume I > Chapter VI: The Folklore of the Wells)

  "This naturally leads one to think that some of them escaped to places on the coast, such as Dyfed, and that some made for the opposite coast of Ireland, and that, by the time when the Ciichulainn stories came to be edited as we have them, the people in question were known to the redactors of those stories only by the Brythonic form of their name, which underlies that of Setanta Beg, or the Little Setantian."

• attribution: But the visitor will, Dovaston says, find Willin's peace relieved by the stories which the villagers have to tell of that wily clerk, of Croes-Willin, and of 'the cave called the Grim Ogo *; not to me (Celtic Folklore: Welsh and Manx > Volume II > Chapter VII: Triumphs of the Water-world)

  "But the visitor will, Dovaston says, find Willin's peace relieved by the stories which the villagers have to tell of that wily clerk, of Croes-Willin, and of 'the cave called the Grim Ogo *; not to mention that when the lake is clear, they will show you the towers of the palace below, the ILynclys, which the Brython of ages gone by believed to be there."

• attestation: In the Brython for 1863, pp (Celtic Folklore: Welsh and Manx > Volume II > Chapter VII: Triumphs of the Water-world)

  "In the Brython for 1863, pp. 393-4, we have what purports to be a quotation from Owen Jones' Aberconwy a'i Chyffiniau^ 'Conway and its Environs,* a work which I have not been able to find."

• attribution: Now the Irish More is not stated to have had horse's ears, but he and another called Conaing are represented in the legendary history of early Erin as the naval leaders of theFomori, a sort of positio (Celtic Folklore: Welsh and Manx > Volume II > Chapter VII: Triumphs of the Water-world)

  "Now the Irish More is not stated to have had horse's ears, but he and another called Conaing are represented in the legendary history of early Erin as the naval leaders of theFomori, a sort of position which would seem to fit the Brythonic March also were he to be treated in earnest as an historical character."

• attribution: Irish literature explains how he came to have a hand made of silver, and we can identify with him on Welsh ground a ILud ILawereint; for put back as it were into earlier Brythonic, this would be Lu(i( (Celtic Folklore: Welsh and Manx > Volume II > Chapter VII: Triumphs of the Water-world)

  "Irish literature explains how he came to have a hand made of silver, and we can identify with him on Welsh ground a ILud ILawereint; for put back as it were into earlier Brythonic, this would be Lu(i(A,ns) Lam'-argen/ios: that is to say, a reversal takes place in the order of the elements forming the epithet out of erein/ (for older ergeinf), ' silvern, argenteus' and ttaw, for earlier lama, ' hand.'"

• attestation: Into that, according to Cyndelw in the Brython for i860, p (Celtic Folklore: Welsh and Manx > Volume II > Chapter VIII: Welsh Cave Legends)

  "Into that, according to Cyndelw in the Brython for i860, p. 57, some men penetrated as far as the pound of candles lasted, with which they had provided themselves; but it appears to be tenanted by a hag who is always busily washing clothes in a brass pan."

• attestation: is spacious, has a vent-hole in the side of the mountain ^ So it is at any rate reported in the Brython for 1859, p (Celtic Folklore: Welsh and Manx > Volume II > Chapter VIII: Welsh Cave Legends)

  "is spacious, has a vent-hole in the side of the mountain ^ So it is at any rate reported in the Brython for 1859, p. 138, by a writer who explored the place, though not to the end of the mile which it is said to measure in length."

• attestation: Whether any such cave is still known I cannot tell; but a third and interestingly told version is given in the Brython for 1858, p (Celtic Folklore: Welsh and Manx > Volume II > Chapter VIII: Welsh Cave Legends)

  "Whether any such cave is still known I cannot tell; but a third and interestingly told version is given in the Brython for 1858, p. 179, by the late Gwynionyct, who gives the story as the popular belief in his native parish of Troed yr Aur, halfway between Newcastle Eml3m and Aber Forth, in South Cardiganshire."

• attestation: ihat Goidels and Brythons lived for a long time face to face, so to say, with one another over large areas in the west of our island (Celtic Folklore: Welsh and Manx > Volume II > Chapter VIII: Welsh Cave Legends)

  "ihat Goidels and Brythons lived for a long time face to face, so to say, with one another over large areas in the west of our island."

• attestation: This raises the question of translation: if the story was originally in Goidelic, what was the process by which it passed into Brythonic (Celtic Folklore: Welsh and Manx > Volume II > Chapter IX: Place-name Stories)

  "This raises the question of translation: if the story was originally in Goidelic, what was the process by which it passed into Brythonic?"

• attestation: But it is readily conceivable that the fact of his understanding both languages might lead him to miscalculate what was exactly necessary to enable a monoglot Brython to grasp his meaning clearly (Celtic Folklore: Welsh and Manx > Volume II > Chapter IX: Place-name Stories)

  "But it is readily conceivable that the fact of his understanding both languages might lead him to miscalculate what was exactly necessary to enable a monoglot Brython to grasp his meaning clearly."

• attestation: That vocable was not translated, not metaphoned, if I may so term it, at all at the time: it passed, when it was still Treth-t, from Goidelic Into Brythonic, and continued in use without a break; for (Celtic Folklore: Welsh and Manx > Volume II > Chapter IX: Place-name Stories)

  "That vocable was not translated, not metaphoned, if I may so term it, at all at the time: it passed, when it was still Treth-t, from Goidelic Into Brythonic, and continued in use without a break; for the changes whereby Treth-i has become Trwyth have been such as other words have undergone in the course of ages, as already stated."

• relationship: They are of Goidelic origin, but they do not come from the Irish or the Goidels of Ireland: they come rather, as I think, from this country's Goidels, who never migrated to the sister island, but rema (Celtic Folklore: Welsh and Manx > Volume II > Chapter IX: Place-name Stories)

  "They are of Goidelic origin, but they do not come from the Irish or the Goidels of Ireland: they come rather, as I think, from this country's Goidels, who never migrated to the sister island, but remained here eventually to adopt Brythonic speech."

• attestation: the BLyr family in Welsh legend were Goidelic before they put on a Brythonic garb (Celtic Folklore: Welsh and Manx > Volume II > Chapter IX: Place-name Stories)

  "the BLyr family in Welsh legend were Goidelic before they put on a Brythonic garb."

• attestation: stories contained in the Kulhwch, such as the Hunting of Twrch Trwyth, were Goidelic before they became Brythonic, I wish to be understood to use the word Goidelic in a quahfied sense (Celtic Folklore: Welsh and Manx > Volume II > Chapter IX: Place-name Stories)

  "stories contained in the Kulhwch, such as the Hunting of Twrch Trwyth, were Goidelic before they became Brythonic, I wish to be understood to use the word Goidelic in a quahfied sense."

• attestation: For till the Brythons came, the Goidels were, I take it, the ruHng race in most of the southern half of Britain, with the natives as their subjects, except in so far as that statement has to be limite (Celtic Folklore: Welsh and Manx > Volume II > Chapter IX: Place-name Stories)

  "For till the Brythons came, the Goidels were, I take it, the ruHng race in most of the southern half of Britain, with the natives as their subjects, except in so far as that statement has to be limited by the fact, that we do not know how far they and the natives had been amalgamating together."

• attestation: In any case, the hostile advent of another race, the Brythons, would probably tend to hasten the process of amalgamation (Celtic Folklore: Welsh and Manx > Volume II > Chapter IX: Place-name Stories)

  "In any case, the hostile advent of another race, the Brythons, would probably tend to hasten the process of amalgamation."

• attestation: It has been suggested that the hereditary dislike of the Brython for the Goidel argues their having formerly lived in close proximity to one another: see p (Celtic Folklore: Welsh and Manx > Volume II > Chapter IX: Place-name Stories)

  "It has been suggested that the hereditary dislike of the Brython for the Goidel argues their having formerly lived in close proximity to one another: see p. 473 above."

• attestation: The sundry instances of a pair of names for a single person or place, one Goidelic (Brythonicized) still in use, and the other Brythonic (suggested by the Goidelic one), literary mostly and obsolete, (Celtic Folklore: Welsh and Manx > Volume II > Chapter IX: Place-name Stories)

  "The sundry instances of a pair of names for a single person or place, one Goidelic (Brythonicized) still in use, and the other Brythonic (suggested by the Goidelic one), literary mostly and obsolete, go to prove that the Goidels were not expelled, but allowed to remain to adopt Br3rthonic speech."

• relationship: If one may treat Cai as a historical man, one may perhaps suppose him, or some member of his family, commemorated by the vocable Burgocavi on an old s (Celtic Folklore: Welsh and Manx > Volume II > Chapter X: Difficulties of the Folklorist)

  "If one may treat Cai as a historical man, one may perhaps suppose him, or some member of his family, commemorated by the vocable Burgocavi on an old stone found at Caer Gai, and said to read: Ic tacit ScUvianus Burgocavi Jilius CupMani ^ — * Here lies Salvianus Burgo^avts, son of Cupitianus/ The reader may also be referred back to such non- Brythonic and little known figures as Daronwy, Cathbalug, and Brynach, together perhaps with Mengwaed, the wolf-lord of Afttechwed, pp. 504-5."

• attestation: 1 The Book o/JLan Ddv has an old form Gnttsi for an earlier Chtgitst or Copigust* The early Brythonic nominative must have been CuMogiistM-s and the early Goidelic CuftagtiSM-s, and from the differenc (Celtic Folklore: Welsh and Manx > Volume II > Chapter X: Difficulties of the Folklorist)

  "1 The Book o/JLan Ddv has an old form Gnttsi for an earlier Chtgitst or Copigust* The early Brythonic nominative must have been CuMogiistM-s and the early Goidelic CuftagtiSM-s, and from the difference of accentuation come the o of Conghusj ConmuSf and the y of the Welsh Cynwst: compare Irish Fifgus and Welsh Gurgmty later Gurifisi (one syllable), whence Grwsi, finally the accented rwsi of Lanrwst, the name of a small town on the river Conwy."

• attestation: of the power of theGoidels, and the incipient merging of that people with the Brythons into a single nation of Kymry or ' Compatriots,' are worthy of a passing remark (Celtic Folklore: Welsh and Manx > Volume II > Chapter X: Difficulties of the Folklorist)

  "of the power of theGoidels, and the incipient merging of that people with the Brythons into a single nation of Kymry or ' Compatriots,' are worthy of a passing remark."

• attribution: In any case there were Goidels stiU there, for the Book of Taliessin seems to give evidence V of a persistent hostility, on the part of the Goidelic bards of Gwyned, to Maelgwn and the more Brythonic (Celtic Folklore: Welsh and Manx > Volume II > Chapter X: Difficulties of the Folklorist)

  "In any case there were Goidels stiU there, for the Book of Taliessin seems to give evidence V of a persistent hostility, on the part of the Goidelic bards of Gwyned, to Maelgwn and the more Brythonic institutions which he may be regarded as representing."

• attestation: Brythonic and Goidelic, were assumed only in the case of magicians and other professional or privileged persons, and that (Celtic Folklore: Welsh and Manx > Volume II > Chapter XI: Folklore Philosophy)

  "Should it be objected that the transformations, instanced above as Brythonic and Goidelic, were assumed only in the case of magicians and other professional or privileged persons, and that"

• attestation: Brythonic as not to (Celtic Folklore: Welsh and Manx > Volume II > Chapter XII: Race in Folklore and Myth)

  "reason, possibly, that it was so Brythonic as not to"

• attestation: assailed by demons who spoke Bryttisc or Brythonic (Celtic Folklore: Welsh and Manx > Volume II > Chapter XII: Race in Folklore and Myth)

  "assailed by demons who spoke Bryttisc or Brythonic,"

• attestation: exile among Brythons (Celtic Folklore: Welsh and Manx > Volume II > Chapter XII: Race in Folklore and Myth)

  "exile among Brythons."

• attestation: Brythonic for ' Wall's End.* That (Celtic Folklore: Welsh and Manx > Volume II > Chapter XII: Race in Folklore and Myth)

  "as approximately the Brythonic for ' Wall's End.* That"

• comparison: Here the Irish word used is corr (Celtic Folklore: Welsh and Manx > Volume II > Chapter XII: Race in Folklore and Myth)

  "Here the Irish word used is corr, which is probably to be identified with the Brythonic cor, 'a dwarf,' though the better known meaning oi corr in Irish is ' crane or heron.'"