Moore

Celtic Folklore: Welsh and Manx

• attestation: Moore explains this to be cabbages and potatoes, pounded and mixed with butter or lard (Celtic Folklore: Welsh and Manx > Volume I > Chapter II: The Fairies' Revenge)

  "Moore explains this to be cabbages and potatoes, pounded and mixed with butter or lard."

• attestation: Moore is not familiar with this term, but I heard it at Surby, in the south; and I find buidseach and buidseachd given as Highland Gaelic words for a witch and witchcraft respectively (Celtic Folklore: Welsh and Manx > Volume I > Chapter IV: Manx Folklore)

  "Moore is not familiar with this term, but I heard it at Surby, in the south; and I find buidseach and buidseachd given as Highland Gaelic words for a witch and witchcraft respectively."

• attestation: Moore's note in his Manx Surnames, p. 184, on the place-name Cabbal yn Oural Losht, or the ' Chapel of the Burnt Sacrifice (Celtic Folklore: Welsh and Manx > Volume I > Chapter IV: Manx Folklore)

  "Moore's note in his Manx Surnames, p. 184, on the place-name Cabbal yn Oural Losht, or the ' Chapel of the Burnt Sacrifice.'"

• attestation: Moore's statement, excepting, perhaps, as to th (Celtic Folklore: Welsh and Manx > Volume I > Chapter IV: Manx Folklore)

  "Moore's statement, excepting, perhaps, as to the"

• attestation: Moore was probably right in the use of the capital d, as the sacrificer was, according to all accounts, a devout Christian (Celtic Folklore: Welsh and Manx > Volume I > Chapter IV: Manx Folklore)

  "Moore was probably right in the use of the capital d, as the sacrificer was, according to all accounts, a devout Christian."

• attestation: Moore tells me that the Jurby cronk was one of the eminences for ' Watch and Ward '; but he is now of opinion that the high mountain of Cronk yn Irree Laa in the south was not (Celtic Folklore: Welsh and Manx > Volume I > Chapter IV: Manx Folklore)

  "Moore tells me that the Jurby cronk was one of the eminences for ' Watch and Ward '; but he is now of opinion that the high mountain of Cronk yn Irree Laa in the south was not."

• attestation: Moore, who informs me that nobody, as I expected, will venture on any explsination by whom the footmarks are made (Celtic Folklore: Welsh and Manx > Volume I > Chapter IV: Manx Folklore)

  "Moore, who informs me that nobody, as I expected, will venture on any explsination by whom the footmarks are made."

• attestation: Moore's account of the well in his book already cited, p. 181: — ' The water of this well is supposed to have curative properties (Celtic Folklore: Welsh and Manx > Volume I > Chapter V: The Fenodyree and his Friends)

  "Moore's account of the well in his book already cited, p. 181: — ' The water of this well is supposed to have curative properties."

• attestation: Moore, especially in the fact that it made the patient who had been walking round the well with water from the well in his mouth, empty that water finally into a rag from his clothing: the rag was the (Celtic Folklore: Welsh and Manx > Volume I > Chapter V: The Fenodyree and his Friends)

  "Moore, especially in the fact that it made the patient who had been walking round the well with water from the well in his mouth, empty that water finally into a rag from his clothing: the rag was then tied to a branch of the thorn."

• attestation: Moore suggests the possibility of explaining the name as bwoailtyn, ' folds or pens '; but the accentuation places that out of the question (Celtic Folklore: Welsh and Manx > Volume I > Chapter V: The Fenodyree and his Friends)

  "Moore suggests the possibility of explaining the name as bwoailtyn, ' folds or pens '; but the accentuation places that out of the question."