placeceltic

ILyn Tegid

These inundation legends have many points of similarity among themselves: thus in those of ILynclys, Syfadon, ILyn Tegid, and Tyno Helig, though they have a ring of austerity about them, the harper is

5 citations1 sources1 traditions8 relationships

These inundation legends have many points of similarity among themselves: thus in those of ILynclys, Syfadon, ILyn Tegid, and Tyno Helig, though they have a ring of austerity about them, the harper is (Celtic Folklore: Welsh and Manx, Celtic Folklore: Welsh and Manx > Volume II > Chapter VII: Triumphs of the Water-world)

In the case of ILyn Tegid, the less known and presumably the older story connects the formation of the lake with the neglect to keep the stone door of (Celtic Folklore: Welsh and Manx, Celtic Folklore: Welsh and Manx > Volume II > Chapter VII: Triumphs of the Water-world)

The simplest way to secure this kind of equal justice was, no doubt, to let the offending ancestors live on to see their descendants of the generation for whose time the vengeance had been fixed, and (Celtic Folklore: Welsh and Manx, Celtic Folklore: Welsh and Manx > Volume II > Chapter VII: Triumphs of the Water-world)

In modern Welsh all rivers are treated as feminine, and even Dyfrdwyf has usually to submit, though the modern bard Tegid, analysing the word into Div (Celtic Folklore: Welsh and Manx, Celtic Folklore: Welsh and Manx > Volume II > Chapter VII: Triumphs of the Water-world)

Celtic Folklore: Welsh and Manx

  • attestation: These inundation legends have many points of similarity among themselves: thus in those of ILynclys, Syfadon, ILyn Tegid, and Tyno Helig, though they have a ring of austerity about them, the harper is (Celtic Folklore: Welsh and Manx > Volume II > Chapter VII: Triumphs of the Water-world)

    "These inundation legends have many points of similarity among themselves: thus in those of ILynclys, Syfadon, ILyn Tegid, and Tyno Helig, though they have a ring of austerity about them, the harper is a favoured man, who always escapes when the banqueters are all involved in the catastrophe."

  • attestation: In the case of ILyn Tegid, the less known and presumably the older story connects the formation of the lake with the neglect to keep the stone door of (Celtic Folklore: Welsh and Manx > Volume II > Chapter VII: Triumphs of the Water-world)

    "In the case of ILyn Tegid, the less known and presumably the older story connects the formation of the lake with the neglect to keep the stone door of the well shut, while the more popular story makes the catastrophe a punishment for wicked and riotous living: compare pp. 377, 408, above."

  • attestation: The simplest way to secure this kind of equal justice was, no doubt, to let the offending ancestors live on to see their descendants of the generation for whose time the vengeance had been fixed, and (Celtic Folklore: Welsh and Manx > Volume II > Chapter VII: Triumphs of the Water-world)

    "The simplest way to secure this kind of equal justice was, no doubt, to let the offending ancestors live on to see their descendants of the generation for whose time the vengeance had been fixed, and to let them be swept away with them in one and the same cataclysm, as in the Welsh versions of the Syfadon and Kenfig legends, possibly also in those of ILyn Tegid and Tyno Helig, which are not explicit on this point."

  • attribution: one of the names of Bala Lake, now called in Welsh ILyn Tegid, and formerly sometimes ILyn Aerfen (Celtic Folklore: Welsh and Manx > Volume II > Chapter VII: Triumphs of the Water-world)

    "one of the names of Bala Lake, now called in Welsh ILyn Tegid, and formerly sometimes ILyn Aerfen."

  • attestation: In modern Welsh all rivers are treated as feminine, and even Dyfrdwyf has usually to submit, though the modern bard Tegid, analysing the word into Div (Celtic Folklore: Welsh and Manx > Volume II > Chapter VII: Triumphs of the Water-world)

    "In modern Welsh all rivers are treated as feminine, and even Dyfrdwyf has usually to submit, though the modern bard Tegid, analysing the word into Divfr Dwyf, ' Water of the Divinity or Divine Water,' where dwfr, 'water,' could only be masculine, addressed ILyn Tegid thus, p. 78:"