Oxford

Celtic Folklore: Welsh and Manx

• attestation: Jesus College, Oxford, Christmas, 1900 (Celtic Folklore: Welsh and Manx > Volume I > Preface)

  "Jesus College, Oxford, Christmas, 1900."

• attestation: " So far from afanc meaning a crocodile, an afanc is represented in the story of Peredur as a creature that would cast at every comer a poisoned spear (Celtic Folklore: Welsh and Manx > Volume I > Chapter II: The Fairies' Revenge)

  "" So far from afanc meaning a crocodile, an afanc is represented in the story of Peredur as a creature that would cast at every comer a poisoned spear from behind a pillar standing at the mouth of the cave inhabited by it; see the Oxford Mabinogion, p. 224."

• attestation: Andrew Clark, Fellow of Lincoln College, Oxford, who heard it from the late sexton of the parish of Dollar, in the county of Clackmannan (Celtic Folklore: Welsh and Manx > Volume I > Chapter II: The Fairies' Revenge)

  "Andrew Clark, Fellow of Lincoln College, Oxford, who heard it from the late sexton of the parish of Dollar, in the county of Clackmannan."

• attestation: We cut oflf one, which is now in the Pitt-Rivers Museum at Oxford (Celtic Folklore: Welsh and Manx > Volume I > Chapter V: The Fenodyree and his Friends)

  "We cut oflf one, which is now in the Pitt-Rivers Museum at Oxford."

• attestation: He was an undergraduate of Jesus College, Oxford, when I consulted him in 1892 (Celtic Folklore: Welsh and Manx > Volume I > Chapter VI: The Folklore of the Wells)

  "He was an undergraduate of Jesus College, Oxford, when I consulted him in 1892."

• attestation: Lastly, Y Vnvi VaSr occurs in Haxen's Dream in the Hid Booi (Oxford Mab, p (Celtic Folklore: Welsh and Manx > Volume II > Chapter VII: Triumphs of the Water-world)

  "Lastly, Y Vnvi VaSr occurs in Haxen's Dream in the Hid Booi (Oxford Mab, p. 89); but in the Whili Book \ikn the Pcniarth cotlcction), coL 187, the proper name is written Frmi: for this information I have to thank Ur."

• attestation: of the verb corresponding to tymod {^cym-bod), * peace, conciliation/ The preterite has, in the Oxford Bruts, a (Celtic Folklore: Welsh and Manx > Volume II > Chapter VII: Triumphs of the Water-world)

  "of the verb corresponding to tymod {^cym-bod), * peace, conciliation/ The preterite has, in the Oxford Bruts, a. d. 1317 (p. 358), been printed kynni for what one may read kymu: the words would then be y iymu rtinaidy brt6ys ar hmthin, * that Reginald de Breos was reconciled with the king, or settled matters with him.'"

• attribution: Dinas Affaraonis the place called Dinas Ffaraon Dande in the story of ILud and ILevelys, where we are told that after ILud had had the two dragons buried there, which had been dug up at the centre of (Celtic Folklore: Welsh and Manx > Volume II > Chapter IX: Place-name Stories)

  "Dinas Affaraonis the place called Dinas Ffaraon Dande in the story of ILud and ILevelys, where we are told that after ILud had had the two dragons buried there, which had been dug up at the centre of his realm, to wit at Oxford, Ffaraon, after whom the place was called, died of grief."

• attribution: It is one of those incorporated in the larger tale known as that of Kulhwch and Olwen, the hero and heroine concerned: see the Oxford Mabinogion, pp (Celtic Folklore: Welsh and Manx > Volume II > Chapter IX: Place-name Stories)

  "It is one of those incorporated in the larger tale known as that of Kulhwch and Olwen, the hero and heroine concerned: see the Oxford Mabinogion, pp. 135-41, and Guest's translation, iii. 306-16."

• attribution: But manawyd or my-nawyd is the Welsh word for an awl, which is significant here, as the Mabmogi called after Manawydan makes him become a shoemaker on (Celtic Folklore: Welsh and Manx > Volume II > Chapter IX: Place-name Stories)

  "But manawyd or my-nawyd is the Welsh word for an awl, which is significant here, as the Mabmogi called after Manawydan makes him become a shoemaker on two occasions, whence the Triads style him one of the Three golden Shoemakers of the Isle of Prydain: see the Oxford Mabinogton, p. 308."

• attestation: probably have appeared as Gitt, as indicated by the name GiBia in the Kulhwch (Oxford Mabinogion, p (Celtic Folklore: Welsh and Manx > Volume II > Chapter IX: Place-name Stories)

  "probably have appeared as Gitt, as indicated by the name GiBia in the Kulhwch (Oxford Mabinogion, p. no), in which we seem to have the later form of the old name Giidas."

• comparison: He was lecturing at Oxford on Celtic literature, and observing ' how evidently the raediseval story-teller is pillaging an antiquity of which he does not fully possess the secret; he is like a peasant (Celtic Folklore: Welsh and Manx > Volume II > Chapter IX: Place-name Stories)

  "He was lecturing at Oxford on Celtic literature, and observing ' how evidently the raediseval story-teller is pillaging an antiquity of which he does not fully possess the secret; he is like a peasant,' Matthew Arnold went on to say,' building his hut on the site of Halicarnassus or Ephesus; he builds, but what he builds is full of materials of which he knows not the history, or knows by a glimmering tradition merely — stones "not of this building," but of an older architecture, greater, cunninger, more majestical."

• attestation: I heard an amusing suggestion of metempsychosis the other day: it is related of a learned German, who was sitting at table, let us say, in an Oxford hotel, with most of his dinner in front of him (Celtic Folklore: Welsh and Manx > Volume II > Chapter XI: Folklore Philosophy)

  "I heard an amusing suggestion of metempsychosis the other day: it is related of a learned German, who was sitting at table, let us say, in an Oxford hotel, with most of his dinner in front of him."

• attestation: The Oxford Mabinogioii, p, 33 (Celtic Folklore: Welsh and Manx > Volume II > Chapter XI: Folklore Philosophy)

  "' The Oxford Mabinogioii, p, 33."