Wales

Celtic Folklore: Welsh and Manx

• attestation: Wales have demanded repeated notice; and last of all come the other Celts, the linguistic (Celtic Folklore: Welsh and Manx > Volume I > Preface)

  "Next come the earlier Celts of the Goidelic branch, the traces, linguistic and other, of whose presence in Wales have demanded repeated notice; and last of all come the other Celts, the linguistic"

• attestation: visited South Wales not long before, and that he had been delighted to find the peasantry there still believing in the transmigration of souls (Celtic Folklore: Welsh and Manx > Volume I > Preface)

  "visited South Wales not long before, and that he had been delighted to find the peasantry there still believing in the transmigration of souls."

• attestation: Williams introduced him to his friends in South Wales (Celtic Folklore: Welsh and Manx > Volume I > Preface)

  "Williams introduced him to his friends in South Wales."

• attestation: This will serve to illustrate one of the difficulties with (Celtic Folklore: Welsh and Manx > Volume I > Preface)

  "This will serve to illustrate one of the difficulties with which the collector of folklore in Wales has"

• attestation: When the eventful struggle made by the Princes of South Wales to preserve the independence of their country was drawing to its close in the twelfth cen- (Celtic Folklore: Welsh and Manx > Volume I > Chapter I: Undine's Kymric Sisters)

  "'When the eventful struggle made by the Princes of South Wales to preserve the independence of their country was drawing to its close in the twelfth cen-"

• attestation: The chief object of this and several of the following chapters is to place on record all the matter I can find on the subject of Welsh lake legends: what I may have to say of them is merely by the way (Celtic Folklore: Welsh and Manx > Volume I > Chapter I: Undine's Kymric Sisters)

  "The chief object of this and several of the following chapters is to place on record all the matter I can find on the subject of Welsh lake legends: what I may have to say of them is merely by the way and sporadic, and I should feel well paid for my trouble if these contributions should stimulate others to communicate to the public bits of similar legends, which, possibly, still linger unrecorded among the mountains of Wales."

• attestation: A 'gambo,' I ought to explain, is identified as a kind of a cart without sides, used in South Wales: both the name and the thing seem to have come f (Celtic Folklore: Welsh and Manx > Volume I > Chapter I: Undine's Kymric Sisters)

  "A 'gambo,' I ought to explain, is a kind of a cart without sides, used in South Wales: both the name and the thing seem to have come from England,"

• comparison: On returning from South Wales to Carnarvonshire in the summer of 1881, I tried to discover similar legends connected with the lakes of North Wales, beginning with Geirionyd, the waters of which form a (Celtic Folklore: Welsh and Manx > Volume I > Chapter I: Undine's Kymric Sisters)

  "On returning from South Wales to Carnarvonshire in the summer of 1881, I tried to discover similar legends connected with the lakes of North Wales, beginning with Geirionyd, the waters of which form a stream emptying itself into the Conwy, near Trefriw, a little below ILanrwst."

• attestation: This happens in North Wales, even in districts where there are still plenty of people who cannot approach the English viorisfish and shilling nearer thanytss and silling (Celtic Folklore: Welsh and Manx > Volume I > Chapter I: Undine's Kymric Sisters)

  "This happens in North Wales, even in districts where there are still plenty of people who cannot approach the English viorisfish and shilling nearer thanytss and silling."

• attestation: However much some people affect to laugh at the revival of the national spirit in Wales, we have, I think, got so far as to make it, for some time to come, impossible for a Welsh clergyman to be snubb (Celtic Folklore: Welsh and Manx > Volume I > Chapter I: Undine's Kymric Sisters)

  "However much some people affect to laugh at the revival of the national spirit in Wales, we have, I think, got so far as to make it, for some time to come, impossible for a Welsh clergyman to be snubbed on account of his literary tastes or his delight in the archaeology of his country."

• attestation: This is a point, however, which the antiquaries of North Wales ought to be able to clear up satisfactorily (Celtic Folklore: Welsh and Manx > Volume I > Chapter I: Undine's Kymric Sisters)

  "This is a point, however, which the antiquaries of North Wales ought to be able to clear up satisfactorily."

• attestation: In books, the word is written llywethair, llefethair and llyffethair or llyffethar, which is possibly the pronunciation in parts of North Wales, especially Arfon (Celtic Folklore: Welsh and Manx > Volume I > Chapter I: Undine's Kymric Sisters)

  "In books, the word is written llywethair, llefethair and llyffethair or llyffethar, which is possibly the pronunciation in parts of North Wales, especially Arfon."

• attestation: In fact it was believed that there was once a town of Corwrion which was swallowed up by the lake, a sort of idea which one meets with in many parts of Wales, and some of the natives are said to be ab (Celtic Folklore: Welsh and Manx > Volume I > Chapter I: Undine's Kymric Sisters)

  "In fact it was believed that there was once a town of Corwrion which was swallowed up by the lake, a sort of idea which one meets with in many parts of Wales, and some of the natives are said to be able to discern the houses under the water."

• attribution: The word vice, I may observe, is an English term, which is applied in Carnarvonshire to a certain part of the plough: it is otherwise called bins, but neither does this seem to be a Welsh word, nor ha (Celtic Folklore: Welsh and Manx > Volume I > Chapter I: Undine's Kymric Sisters)

  "The word vice, I may observe, is an English term, which is applied in Carnarvonshire to a certain part of the plough: it is otherwise called bins, but neither does this seem to be a Welsh word, nor have I heard either used in South Wales."

• attestation: Now Simwnt seems to be merely the Welsh form given to some such English name as Simond, just as Edmund or Edmond becomes in North Wales Emwnt (Celtic Folklore: Welsh and Manx > Volume I > Chapter I: Undine's Kymric Sisters)

  "Now Simwnt seems to be merely the Welsh form given to some such English name as Simond, just as Edmund or Edmond becomes in North Wales Emwnt."

• attestation: With this lake he connects the legend, that at the bidding of the rightful Prince of Wales, the birds frequenting it would at once warble and sing (Celtic Folklore: Welsh and Manx > Volume I > Chapter I: Undine's Kymric Sisters)

  "With this lake he connects the legend, that at the bidding of the rightful Prince of Wales, the birds frequenting it would at once warble and sing."

• attribution: It is remarkable as one of the few lakes in Wales where the remains of a crannog have been discovered, and while Mapes gives it as only two miles round, it is now said to be about five; so it has some (Celtic Folklore: Welsh and Manx > Volume I > Chapter I: Undine's Kymric Sisters)

  "It is remarkable as one of the few lakes in Wales where the remains of a crannog have been discovered, and while Mapes gives it as only two miles round, it is now said to be about five; so it has sometimes ^ been regarded as a stockaded island rather than as an instance of pile dwellings."

• attestation: He has written a good deal on the subject in the Brython, and in essays intended for competition at various literary meetings in Wales (Celtic Folklore: Welsh and Manx > Volume I > Chapter II: The Fairies' Revenge)

  "He has written a good deal on the subject in the Brython, and in essays intended for competition at various literary meetings in Wales."

• attestation: Ellis Owen, alluded to above, was a highly respected gentleman, well known in North Wales for his literary and antiquarian tastes (Celtic Folklore: Welsh and Manx > Volume I > Chapter II: The Fairies' Revenge)

  "Ellis Owen, alluded to above, was a highly respected gentleman, well known in North Wales for his literary and antiquarian tastes."

• attribution: In answer to a question of mine with regard to gossamer, which is called in North Wales edafect gwawn, ' gwawn yarn,' Mr (Celtic Folklore: Welsh and Manx > Volume I > Chapter II: The Fairies' Revenge)

  "In answer to a question of mine with regard to gossamer, which is called in North Wales edafect gwawn, ' gwawn yarn,' Mr."

• relationship: In the course of a few years the elf became the heir of a large farm in North Wales, and that is why the old people used to say, " Shoe the elf with gold and he will grow " (Fe daw gwicton yn fawr ond (Celtic Folklore: Welsh and Manx > Volume I > Chapter II: The Fairies' Revenge)

  "In the course of a few years the elf became the heir of a large farm in North Wales, and that is why the old people used to say, " Shoe the elf with gold and he will grow " (Fe daw gwicton yn fawr ond ei bedoli ag aur)."

• attestation: ° There is also a Sam yr Afanc, ' the Afanc's Stepping Stones,' on the Ogwen river in Nant Ffrancon: see Pennant's Tours in Wales, iii. loi (Celtic Folklore: Welsh and Manx > Volume I > Chapter II: The Fairies' Revenge)

  "° There is also a Sam yr Afanc, ' the Afanc's Stepping Stones,' on the Ogwen river in Nant Ffrancon: see Pennant's Tours in Wales, iii. loi."

• attribution: Never was there such a cow, never such calves, never such milk and butter, or cheese, and the fame of the Fuwch Gyfeiliorn, the stray cow, was soon spread abroad through that central part of Wales kno (Celtic Folklore: Welsh and Manx > Volume I > Chapter II: The Fairies' Revenge)

  "Never was there such a cow, never such calves, never such milk and butter, or cheese, and the fame of the Fuwch Gyfeiliorn, the stray cow, was soon spread abroad through that central part of Wales known as the district of Rhwng y dwy Afon, from the banks of the Mawdach to those of the Dofwy^ — from Aberdiswnwy^ to Abercorris."

• attestation: A small batch of stories about South Wales mermaids is given by a writer who calls himself Ab Nadol ' (Celtic Folklore: Welsh and Manx > Volume I > Chapter II: The Fairies' Revenge)

  "A small batch of stories about South Wales mermaids is given by a writer who calls himself Ab Nadol ', in the Brython, iv. 310, as follows: —"

• attestation: Whilst she was cleaning herself, the rockmen went down, and when they got near her they perceived that, from her waist upwards, she was hke the lasses of Wales, but that, from her waist downwards, she (Celtic Folklore: Welsh and Manx > Volume I > Chapter II: The Fairies' Revenge)

  "Whilst she was cleaning herself, the rockmen went down, and when they got near her they perceived that, from her waist upwards, she was hke the lasses of Wales, but that, from her waist downwards, she had the body of a fish."

• attestation: In 1813, by which time he seems to have left this world for another, where he expected to understand all about the fairies and their mysterious life, a small volume of his was published at Newport, be (Celtic Folklore: Welsh and Manx > Volume I > Chapter II: The Fairies' Revenge)

  "In 1813, by which time he seems to have left this world for another, where he expected to understand all about the fairies and their mysterious life, a small volume of his was published at Newport, bearing the title, A Relation of Apparitions of Spirits in the County of Monmouth and the Principality of Wales, with other notable Relations from England, together with Observations about them, and Instructions from them, designed to confute and to prevent the Infidelity of denying the Being and Apparition of Spirits, which tends to Irreligion and Atheism."

• attestation: In the course of the summer of 1882 ^ I was a good deal in Wales, especially Carnarvonshire, and I made notes of a great many scraps of legends about the fairies, and other bits of folklore (Celtic Folklore: Welsh and Manx > Volume I > Chapter III: Fairy Ways and Words)

  "In the course of the summer of 1882 ^ I was a good deal in Wales, especially Carnarvonshire, and I made notes of a great many scraps of legends about the fairies, and other bits of folklore."

• attribution: The fairy Werdon, in the radical form Gwerdon, not only recalls to my mind the Green Isles called Gwerdonau Lion, but also the saying, common in North Wales, that a person in great anxiety ' sees Y We (Celtic Folklore: Welsh and Manx > Volume I > Chapter III: Fairy Ways and Words)

  "The fairy Werdon, in the radical form Gwerdon, not only recalls to my mind the Green Isles called Gwerdonau Lion, but also the saying, common in North Wales, that a person in great anxiety ' sees Y Werdon.'"

• attestation: The modification of nrh into nthr is very common in North Wales (Celtic Folklore: Welsh and Manx > Volume I > Chapter III: Fairy Ways and Words)

  "The modification of nrh into nthr is very common in North Wales, and Tregar Anrheg seems to have been fashioned on the supposition that the name had something to do with anrheg, ' a gift.'"

• attestation: The hiring time in Wales is the beginning; of winter and of summer; or, as one would say in Welsh, at the Calends of Winter and the Calends of (Celtic Folklore: Welsh and Manx > Volume I > Chapter III: Fairy Ways and Words)

  "' The hiring time in Wales is the beginning; of winter and of summer; or, as one would say in Welsh, at the Calends of Winter and the Calends of"

• attestation: The gradett is a sort of round flat iron, on which the dough is put, and the padett is the patella or pan put over it: they are still commonly used for baking in North Wales (Celtic Folklore: Welsh and Manx > Volume I > Chapter III: Fairy Ways and Words)

  "The gradett is a sort of round flat iron, on which the dough is put, and the padett is the patella or pan put over it: they are still commonly used for baking in North Wales."

• attestation: The cutty black sow is often alluded to nowadays to frighten children in Arfon (Celtic Folklore: Welsh and Manx > Volume I > Chapter III: Fairy Ways and Words)

  "The cutty black sow is often alluded to nowadays to frighten children in Arfon, and it is clearly the same creature that is described in some parts of North Wales as follows: —"

• attestation: Lloyd Jones, I may here mention, published not long ago, in Laisy Wlad (Bangor, North Wales), and in the Drych (Utica, United States of North America), a series of articles entitled E.en y Werin yn Si (Celtic Folklore: Welsh and Manx > Volume I > Chapter III: Fairy Ways and Words)

  "Lloyd Jones, I may here mention, published not long ago, in Laisy Wlad (Bangor, North Wales), and in the Drych (Utica, United States of North America), a series of articles entitled E.en y Werin yn Sir Gaernarfon, or the Folklore of Carnarvonshire."

• attestation: This story of Edward ILwyd's clearly goes back to a time when some kind of a pipe was the favourite musical instrument in North Wales, and not the harp (Celtic Folklore: Welsh and Manx > Volume I > Chapter III: Fairy Ways and Words)

  "This story of Edward ILwyd's clearly goes back to a time when some kind of a pipe was the favourite musical instrument in North Wales, and not the harp."

• attestation: 113, 121-2, finds the dresses of the fairies dancing on the Freni, in the north-east of Pembrokeshire, represented as indescribably elegant and varying in colour; and those who, in the month of May, u (Celtic Folklore: Welsh and Manx > Volume I > Chapter III: Fairy Ways and Words)

  "Similarly Howells, pp. 113, 121-2, finds the dresses of the fairies dancing on the Freni, in the north-east of Pembrokeshire, represented as indescribably elegant and varying in colour; and those who, in the month of May, used to frequent the prehistoric encampment of Moedin ' or Moydin — from which a whole cantred takes its name in Central Cardiganshire — as fond of appearing in green; while blue petticoats are said, he says, to have prevailed in the fairy dances in North Wales ^"

• attestation: Besides the usual tales concerning men enticed into the ring and retained in Faery for a year and a day, and concerning the fairies' dread of pren cerdingen or mountain ash, I had the midwife tale in (Celtic Folklore: Welsh and Manx > Volume I > Chapter III: Fairy Ways and Words)

  "Besides the usual tales concerning men enticed into the ring and retained in Faery for a year and a day, and concerning the fairies' dread of pren cerdingen or mountain ash, I had the midwife tale in two or three forms, differing more or less from the versions current in North Wales."

• comparison: Davies has also a version like the North Wales ones (Celtic Folklore: Welsh and Manx > Volume I > Chapter III: Fairy Ways and Words)

  "Davies has also a version like the North Wales ones."

• attestation: In North Cardiganshire and North Wales th (Celtic Folklore: Welsh and Manx > Volume I > Chapter III: Fairy Ways and Words)

  "In North Cardiganshire and North Wales the"

• attestation: For toeli is the phonetic spelling in Ysten Stoned of the word which is teulu in North Cardiganshire and in North Wales, for Old Welsh toulu (Celtic Folklore: Welsh and Manx > Volume I > Chapter III: Fairy Ways and Words)

  "For toeli is the phonetic spelling in Ysten Stoned of the word which is teulu in North Cardiganshire and in North Wales, for Old Welsh toulu."

• attestation: It is hard to guess why it was assumed that the canwyit gor^ was unknown in other parts of Wales (Celtic Folklore: Welsh and Manx > Volume I > Chapter III: Fairy Ways and Words)

  "It is hard to guess why it was assumed that the canwyit gor^ was unknown in other parts of Wales."

• attestation: Nor does it appear that phantom funerals were at all confined to South Wales (Celtic Folklore: Welsh and Manx > Volume I > Chapter III: Fairy Ways and Words)

  "Nor does it appear that phantom funerals were at all confined to South Wales."

• attestation: 301; but there is no doubt that in recent times the belief in them, as well as in the canwytt gorff, has been more general and more vivid in South Wales than in North Wales, especially Gwyned (Celtic Folklore: Welsh and Manx > Volume I > Chapter III: Fairy Ways and Words)

  "Proof to the contrary is supplied to some extent in Owen's Folklore, p. 301; but there is no doubt that in recent times the belief in them, as well as in the canwytt gorff, has been more general and more vivid in South Wales than in North Wales, especially Gwyned."

• attestation: reading somewhere of a phantom wedding in Scotland, but in Wales we seem to have nothing more closely resembling this than a phantom funeral (Celtic Folklore: Welsh and Manx > Volume I > Chapter III: Fairy Ways and Words)

  "reading somewhere of a phantom wedding in Scotland, but in Wales we seem to have nothing more closely resembling this than a phantom funeral."

• attestation: In any case it dissociates that stronghold from the Brythonic people of Wales (Celtic Folklore: Welsh and Manx > Volume I > Chapter III: Fairy Ways and Words)

  "In any case it dissociates that stronghold from the Brythonic people of Wales."

• attestation: i6, when he introduced his banal brood of Trojans, that up to that time Britain had only been inhabited by a few giants, are the legends, as will be pointed out later, of the Brythonicized Goidels of (Celtic Folklore: Welsh and Manx > Volume I > Chapter III: Fairy Ways and Words)

  "But such stories as these, which enabled Geoffrey to say, i. i6, when he introduced his banal brood of Trojans, that up to that time Britain had only been inhabited by a few giants, are the legends, as will be pointed out later, of the Brythonicized Goidels of Wales."

• attestation: But just as Cymry meant the plural Welshmen and the singular Wales, so Prydyn meant Picts ^ and the country of the Picts (Celtic Folklore: Welsh and Manx > Volume I > Chapter III: Fairy Ways and Words)

  "But just as Cymry meant the plural Welshmen and the singular Wales, so Prydyn meant Picts ^ and the country of the Picts."

• attestation: ¥oT Prydyn in the plural see SVcne^'s Four Ancient Books 0/ Wales, ii. ao9, also 9a, where Pryden is the form used (Celtic Folklore: Welsh and Manx > Volume I > Chapter III: Fairy Ways and Words)

  "' ¥oT Prydyn in the plural see SVcne^'s Four Ancient Books 0/ Wales, ii. ao9, also 9a, where Pryden is the form used."

• attestation: This bull is by no means of the same breed as the bull that comes out of the lakes of Wales to mix with the farmers' cattle, for there the result used to be great fertility among the stock, and an ove (Celtic Folklore: Welsh and Manx > Volume I > Chapter IV: Manx Folklore)

  "This bull is by no means of the same breed as the bull that comes out of the lakes of Wales to mix with the farmers' cattle, for there the result used to be great fertility among the stock, and an overflow of milk and dairy produce, but in the Isle of Man the tarroo ushtey only begets monsters and strangely formed beasts."

• attestation: The fairies claim our attention next, and as the only other fairies tolerably well known to me are those of Wales, I can only compare or contrast the Manx fairies with the Welsh ones (Celtic Folklore: Welsh and Manx > Volume I > Chapter IV: Manx Folklore)

  "The fairies claim our attention next, and as the only other fairies tolerably well known to me are those of Wales, I can only compare or contrast the Manx fairies with the Welsh ones."

• attribution: This variation seems to indicate that these words have possibly been borrowed by the Welsh from h Goidelic source; but the berry is known in Wales by the native name of criafol, from which the wood is (Celtic Folklore: Welsh and Manx > Volume I > Chapter IV: Manx Folklore)

  "This variation seems to indicate that these words have possibly been borrowed by the Welsh from h Goidelic source; but the berry is known in Wales by the native name of criafol, from which the wood is frequently called, especially in North Wales, coed criafol, singular coeden griafol or pren criafol."

• attestation: So children that have been baptized are, as in Wales, less liable to be kidnapped by these elves than those that have not (Celtic Folklore: Welsh and Manx > Volume I > Chapter IV: Manx Folklore)

  "So children that have been baptized are, as in Wales, less liable to be kidnapped by these elves than those that have not."

• attestation: I scarcely need add that a twig of cuirn ^ or rowan is also as effective against fairies in Man as it is in Wales (Celtic Folklore: Welsh and Manx > Volume I > Chapter IV: Manx Folklore)

  "I scarcely need add that a twig of cuirn ^ or rowan is also as effective against fairies in Man as it is in Wales."

• attestation: There is, however, one point, at least, of difference between the fairies of Man and of Wales: the latter are, so far as I can call to mind, never supposed to discharge arrows at men or women, or to h (Celtic Folklore: Welsh and Manx > Volume I > Chapter IV: Manx Folklore)

  "There is, however, one point, at least, of difference between the fairies of Man and of Wales: the latter are, so far as I can call to mind, never supposed to discharge arrows at men or women, or to handle a bow^ at all, whereas Manx fairies are always ready to shoot."

• attestation: Both these peculiarities are also well known in Wales (Celtic Folklore: Welsh and Manx > Volume I > Chapter IV: Manx Folklore)

  "Both these peculiarities are also well known in Wales."

• attestation: I notice a difference, however, between Wales and Man with regard to the hare witches: in Wales only the women can become hares, and this property runs, so far as I know, in certain families (Celtic Folklore: Welsh and Manx > Volume I > Chapter IV: Manx Folklore)

  "I notice a difference, however, between Wales and Man with regard to the hare witches: in Wales only the women can become hares, and this property runs, so far as I know, in certain families."

• attestation: familiar to me in the lyrics of rustic life in Wales, when, for example, a coy maiden leaves her lovesick swain hotly avowing his perfect readiness to cusanu ol ei thraed, that is, to do on his knees (Celtic Folklore: Welsh and Manx > Volume I > Chapter IV: Manx Folklore)

  "familiar to me in the lyrics of rustic life in Wales, when, for example, a coy maiden leaves her lovesick swain hotly avowing his perfect readiness to cusanu ol ei thraed, that is, to do on his knees all the stages of her path across the meadow, kissing the ground wherever it has been honoured with the tread of her dainty foot."

• attestation: This tacit identifying of a man with his footprints may be detected in a more precarious and pleasing form in a quaint conceit familiar to me in the lyrics of rustic life in Wales (Celtic Folklore: Welsh and Manx > Volume I > Chapter IV: Manx Folklore)

  "to strew a little dust or sand over the spot where he stood. That is understood to prevent any malignant influence resulting from his visit. This tacit identifying of a man with his footprints may be detected in a more precarious and pleasing form in a quaint conceit

familiar to me in the lyrics of rustic life in Wales"

• attestation: The same shifting has partly happened in Wales, where Lammas is Gwyl Awst, or the festival of Augustus, since the birthday of Augustus, auspiciously for him and the celebrity of his day, fell in with (Celtic Folklore: Welsh and Manx > Volume I > Chapter IV: Manx Folklore)

  "The same shifting has partly happened in Wales, where Lammas is Gwyl Awst, or the festival of Augustus, since the birthday of Augustus, auspiciously for him and the celebrity of his day, fell in with the great day of the god Lug in the Celtic world."

• comparison: This should correspond to Lammas, but, reckoned as it is according to the Old Style, it falls on the twelfth of August, which used to be a great day for business fairs in the Isle of Man as in Wales (Celtic Folklore: Welsh and Manx > Volume I > Chapter IV: Manx Folklore)

  "This should correspond to Lammas, but, reckoned as it is according to the Old Style, it falls on the twelfth of August, which used to be a great day for business fairs in the Isle of Man as in Wales."

• attestation: Now the day for going up the Fan Fach mountain in Carmarthenshire was Lammas, but under a Protestant Church it became the first Sunday in August; and even modified in that way it could not long surviv (Celtic Folklore: Welsh and Manx > Volume I > Chapter IV: Manx Folklore)

  "Now the day for going up the Fan Fach mountain in Carmarthenshire was Lammas, but under a Protestant Church it became the first Sunday in August; and even modified in that way it could not long survive under a vigorous Sabbatarian regime either in Wales or Man."

• attestation: In Wales this must have been decidedly helped by the influence of Roman rule and Roman ideas; but even there the adjuncts of the Winter Calends have never been wholly transferred to the Calends of Jan (Celtic Folklore: Welsh and Manx > Volume I > Chapter IV: Manx Folklore)

  "In Wales this must have been decidedly helped by the influence of Roman rule and Roman ideas; but even there the adjuncts of the Winter Calends have never been wholly transferred to the Calends of January."

• attestation: What Miss Peacock alludes to as watching the church porch was formerly well known in Wales ^, and may be illustrated from a district so far east as the Golden Valley, in Herefordshire, by the followin (Celtic Folklore: Welsh and Manx > Volume I > Chapter V: The Fenodyree and his Friends)

  "What Miss Peacock alludes to as watching the church porch was formerly well known in Wales ^, and may be illustrated from a district so far east as the Golden Valley, in Herefordshire, by the following story told me in 1892 by Mrs."

• comparison: I have no hst of places in Wales and its marches which have this sort of superstition associated with them, but it is my impression that they are mostly referred to Allhallows, as at Dorstone, and tha (Celtic Folklore: Welsh and Manx > Volume I > Chapter V: The Fenodyree and his Friends)

  "I have no hst of places in Wales and its marches which have this sort of superstition associated with them, but it is my impression that they are mostly referred to Allhallows, as at Dorstone, and that where that is not the case they have been shifted to the beginning of the year as at present reckoned; for in Celtic lands, at least, they seem to have belonged to what was reckoned the beginning of the year."

• attribution: • For an allusion to the traffic in winds in Wales see Howells, p (Celtic Folklore: Welsh and Manx > Volume I > Chapter V: The Fenodyree and his Friends)

  "• For an allusion to the traffic in winds in Wales see Howells, p. 86, where he speaks as follows: — ' In Pembrokeshire there was a person commonly known as the cunning man of Pentregethen, who sold winds to the sailors, after the manner of the I.apland witches, and who was reverenced in the neighbourhood in which he dwelt, much more than the divines.'"

• relationship: By way of bringing Wales into comparison with Man, I may mention that, when I was a very small boy, I used to be sent very earty on New Year's morning to call on an old uncle of mine, because, as I wa (Celtic Folklore: Welsh and Manx > Volume I > Chapter V: The Fenodyree and his Friends)

  "By way of bringing Wales into comparison with Man, I may mention that, when I was a very small boy, I used to be sent very earty on New Year's morning to call on an old uncle of mine, because, as I was told, I should be certain to receive a calennig or a calends' gift from him, but on no account would my sister be allowed to go, as he would only see a boy on such an occasion as that."

• attestation: It is believed in Man, as it used to be in Wales an (Celtic Folklore: Welsh and Manx > Volume I > Chapter V: The Fenodyree and his Friends)

  "It is believed in Man, as it used to be in Wales and"

• attestation: Now New Year's Day is the time for gifts in Wales, as shown by the name for them, calennig, which is derived from calan, the Welsh form of the Latin calendce, New Year's Day being in Welsh Y Calan, 't (Celtic Folklore: Welsh and Manx > Volume I > Chapter V: The Fenodyree and his Friends)

  "Now New Year's Day is the time for gifts in Wales, as shown by the name for them, calennig, which is derived from calan, the Welsh form of the Latin calendce, New Year's Day being in Welsh Y Calan, 'the Calends.'"

• attestation: That is a superstition which is, I believe, widely spread, and, among other countries, it is quite familiar in Wales, where it is also unlucky to see the moon for the first time through a hedge or ove (Celtic Folklore: Welsh and Manx > Volume I > Chapter V: The Fenodyree and his Friends)

  "That is a superstition which is, I believe, widely spread, and, among other countries, it is quite familiar in Wales, where it is also unlucky to see the moon for the first time through a hedge or over a house."

• attestation: Religious phrases are not rare in their ordinary conversation; in fact, they struck me as being of more frequent occurrence than in Wales, even the Wales of my boyhood; and here and there this fondnes (Celtic Folklore: Welsh and Manx > Volume I > Chapter V: The Fenodyree and his Friends)

  "Religious phrases are not rare in their ordinary conversation; in fact, they struck me as being of more frequent occurrence than in Wales, even the Wales of my boyhood; and here and there this fondness for religious phraseology has left its traces on the native vocabulary."

• attestation: Edmund Jones could write a Relation of Apparitions of Spirits in the County of Monmouth and the Principality of Wales, as a book 'designed to confute (Celtic Folklore: Welsh and Manx > Volume I > Chapter V: The Fenodyree and his Friends)

  "Edmund Jones could write a Relation of Apparitions of Spirits in the County of Monmouth and the Principality of Wales, as a book 'designed to confute and to prevent the infidelity of denying the being and apparition of spirits, which tends to irreligion and atheism': see pp. 174, 195 above."

• attestation: On the whole, I think the charge against religious people of consulting charmers is somewhat exaggerated; but I believe that recourse to the charmer is more usual and more openly had than, for example (Celtic Folklore: Welsh and Manx > Volume I > Chapter V: The Fenodyree and his Friends)

  "On the whole, I think the charge against religious people of consulting charmers is somewhat exaggerated; but I believe that recourse to the charmer is more usual and more openly had than, for example, in Wales, where those who consult a dyn hyspys or ' wise man ' have to do it secretly, and at the risk of being expelled by their co-religionists from the Seiet or 'Society.'"

• attestation: There is somewhat in the atmosphere of Man to remind one rather of the Wales of a past generation — Wales as it was at the time when the Rev (Celtic Folklore: Welsh and Manx > Volume I > Chapter V: The Fenodyree and his Friends)

  "There is somewhat in the atmosphere of Man to remind one rather of the Wales of a past generation — Wales as it was at the time when the Rev."

• attestation: It is very possible that it continued in North Wales more recently than this instance would lead one to suppose; indeed, I should not be in the least surprised to learn that it is still practised in o (Celtic Folklore: Welsh and Manx > Volume I > Chapter VI: The Folklore of the Wells)

  "It is very possible that it continued in North Wales more recently than this instance would lead one to suppose; indeed, I should not be in the least surprised to learn that it is still practised in out of the way places in Gwyned, just as it is in Glamorgan: we want more information."

• attestation: I come next to a competition on the folklore of North Wales at the London Eistedfod in 1887, in which, as one of the adjudicators, I observed that several of the competitors mentioned the prevalent be (Celtic Folklore: Welsh and Manx > Volume I > Chapter VI: The Folklore of the Wells)

  "I come next to a competition on the folklore of North Wales at the London Eistedfod in 1887, in which, as one of the adjudicators, I observed that several of the competitors mentioned the prevalent belief, that every well with heaHng properties must have its outlet towards the south [i'r de)."

• attestation: This brings to my mind the fact that I noticed more than once, years ago, rags underneath stones in the water flowing from wells in Wales, and sometimes thrust into holes in the walls of wells, but I (Celtic Folklore: Welsh and Manx > Volume I > Chapter VI: The Folklore of the Wells)

  "This brings to my mind the fact that I noticed more than once, years ago, rags underneath stones in the water flowing from wells in Wales, and sometimes thrust into holes in the walls of wells, but I had no notion how they came there."

• attestation: The next class of wells to claim our attention consists of what I may call fairy wells, of which few are mentioned in connexion with Wales; but the legends about them are of absorbing interest (Celtic Folklore: Welsh and Manx > Volume I > Chapter VI: The Folklore of the Wells)

  "The next class of wells to claim our attention consists of what I may call fairy wells, of which few are mentioned in connexion with Wales; but the legends about them are of absorbing interest."

• attestation: Williams-Ellis, of Glasfryn Uchaf, who tells me that one day not long ago, she met at ILangybi a native who had not visited the place since his boyhood: he had been away as an engineer in South Wales (Celtic Folklore: Welsh and Manx > Volume I > Chapter VI: The Folklore of the Wells)

  "Williams-Ellis, of Glasfryn Uchaf, who tells me that one day not long ago, she met at ILangybi a native who had not visited the place since his boyhood: he had been away as an engineer in South Wales nearly all his life, but had returned to see an aged relative."

• attestation: This comes, in both instances, from a young lady born and bred in the immediate neighbourhood, and studying now at the University College of North Wales; but Mrs (Celtic Folklore: Welsh and Manx > Volume I > Chapter VI: The Folklore of the Wells)

  "This comes, in both instances, from a young lady born and bred in the immediate neighbourhood, and studying now at the University College of North Wales; but Mrs."

• attestation: Goidels of Wales (Celtic Folklore: Welsh and Manx > Volume I > Chapter VI: The Folklore of the Wells)

  "Goidels of Wales."

• attestation: No sooner, however, had the confusion taken place between Morgen and the name which is so common in Wales as exclusively a man's name, than the aquatic figure must also become male (Celtic Folklore: Welsh and Manx > Volume I > Chapter VI: The Folklore of the Wells)

  "No sooner, however, had the confusion taken place between Morgen and the name which is so common in Wales as exclusively a man's name, than the aquatic figure must also become male."

• attestation: It is needless to say that bala has nothing to do with the Anglo-Irish bally, of such names as Ballymurphy or Ballynahunt: this vocable is in English bailey, and in South Wales beili, ' a farm yard or (Celtic Folklore: Welsh and Manx > Volume I > Chapter VI: The Folklore of the Wells)

  "It is needless to say that bala has nothing to do with the Anglo-Irish bally, of such names as Ballymurphy or Ballynahunt: this vocable is in English bailey, and in South Wales beili, ' a farm yard or enclosure,' all three probably from the late Latin balium or ballium, ' locus palis munitus et circumseptus.'"

• comparison: tion to that effect in the fact, that Gwydno, to whom the inundated region is treated as having belonged, is associated not only with Cardigan Bay, but also with the coast of North Wales, especially t (Celtic Folklore: Welsh and Manx > Volume I > Chapter VI: The Folklore of the Wells)

  "tion to that effect in the fact, that Gwydno, to whom the inundated region is treated as having belonged, is associated not only with Cardigan Bay, but also with the coast of North Wales, especially the part of it situated between Bangor and ILandudno'."

• attestation: ' It may be interesting to remark further that during the time of the Iberian dominion in Wales, the geography of the seaboard was different to what it is now (Celtic Folklore: Welsh and Manx > Volume I > Chapter VI: The Folklore of the Wells)

  "' It may be interesting to remark further that during the time of the Iberian dominion in Wales, the geography of the seaboard was different to what it is now."

• attestation: A forest, containing the remains of their domestic oxen that had run wild, and of the indigenous wild animals such as the bear and the red deer, united Anglesey with the mainland, and occupied the sha (Celtic Folklore: Welsh and Manx > Volume I > Chapter VI: The Folklore of the Wells)

  "A forest, containing the remains of their domestic oxen that had run wild, and of the indigenous wild animals such as the bear and the red deer, united Anglesey with the mainland, and occupied the shallows of Cardigan Bay, known in legend as "the lost lands of Wales.""

• attestation: This suggests the idea that the cover was to prevent the passage of some such full-grown fairies as those with which legend seems to have once peopled all the pools and tarns of Wales (Celtic Folklore: Welsh and Manx > Volume I > Chapter VI: The Folklore of the Wells)

  "This suggests the idea that the cover was to prevent the passage of some such full-grown fairies as those with which legend seems to have once peopled all the pools and tarns of Wales."

• attestation: The idea of a priesthood in connexion with wells in Wales is not wholly unknown (Celtic Folklore: Welsh and Manx > Volume I > Chapter VI: The Folklore of the Wells)

  "The idea of a priesthood in connexion with wells in Wales is not wholly unknown."

• attestation: Landritto, in the third edition of Lewis' Topographical Dictionary of Wales: — ' Fynnon Elian, (Celtic Folklore: Welsh and Manx > Volume I > Chapter VI: The Folklore of the Wells)

  "Landritto, in the third edition of Lewis' Topographical Dictionary of Wales: — ' Fynnon Elian,... even in the present age, is frequently visited by the superstitious, for the purpose of invoking curses upon the heads of those who have grievously offended them, and also of supplicating prosperity to themselves; but the numbers are evidently decreasing."

• attestation: Teilo in South Wales: the building is in ruins, but the churchyard is still used, and contains two of the most ancient post-Roman inscriptions in the Principality (Celtic Folklore: Welsh and Manx > Volume I > Chapter VI: The Folklore of the Wells)

  "Teilo in South Wales: the building is in ruins, but the churchyard is still used, and contains two of the most ancient post-Roman inscriptions in the Principality."

• attestation: Their name, which is Melchior (pronounced Melshor), is by no means a common one in the Principality, «o far as I know; but, whatever may be its history in Wales, the bearers of it are excellent Kymry (Celtic Folklore: Welsh and Manx > Volume I > Chapter VI: The Folklore of the Wells)

  "Their name, which is Melchior (pronounced Melshor), is by no means a common one in the Principality, «o far as I know; but, whatever may be its history in Wales, the bearers of it are excellent Kymry."

• attestation: In the case of the landed families of ancient Wales, every member of them had his position and liabilities settled by his pedigree, which had to be exactly recorded down to the eighth generation or ei (Celtic Folklore: Welsh and Manx > Volume II > Chapter VII: Triumphs of the Water-world)

  "In the case of the landed families of ancient Wales, every member of them had his position and liabilities settled by his pedigree, which had to be exactly recorded down to the eighth generation or eighth lifetime in Gwyned, and to the seventh in Gwent and Dyfed."

• attestation: The name Labraid Lore is distinct enough from the Welsh March, but under this latter name one detects traces of him with the horse's ears in Wales, Cornwall, and Brittany - (Celtic Folklore: Welsh and Manx > Volume II > Chapter VII: Triumphs of the Water-world)

  "The name Labraid Lore is distinct enough from the Welsh March, but under this latter name one detects traces of him with the horse's ears in Wales, Cornwall, and Brittany -."

• attestation: which eorrEsponds to an actual cyhotrelh or cyhoyrtlh, the colloquial pronunciation lo be heard in parts of South Wales; 1 cannot account for this varianl (Celtic Folklore: Welsh and Manx > Volume II > Chapter VII: Triumphs of the Water-world)

  "The spelling cyhyrailh corresponds to no pronunciation I have ever heard of the word; but there is a third spelling, cyhiunulh. which eorrEsponds to an actual cyhotrelh or cyhoyrtlh, the colloquial pronunciation lo be heard in parts of South Wales; 1 cannot account for this varianl."

• attestation: Here follow some more, illustrative of this kind of folklore prevalent in Wales: they are difficult to classify, but most of them mention treasure with or without sleeping warriors guarding it (Celtic Folklore: Welsh and Manx > Volume II > Chapter VIII: Welsh Cave Legends)

  "Here follow some more, illustrative of this kind of folklore prevalent in Wales: they are difficult to classify, but most of them mention treasure with or without sleeping warriors guarding it."

• attestation: but he was identified as at length persuaded to accompany him into Wales (Celtic Folklore: Welsh and Manx > Volume II > Chapter VIII: Welsh Cave Legends)

  "but he was at length persuaded to accompany him into Wales"

• attribution: ' The Welshman soon understood that the stranger was what he called a cunning man, or conjurer, and for some time hesitated, not willing to go with him among devils, from whom this magician must have (Celtic Folklore: Welsh and Manx > Volume II > Chapter VIII: Welsh Cave Legends)

  "' The Welshman soon understood that the stranger was what he called a cunning man, or conjurer, and for some time hesitated, not willing to go with him among devils, from whom this magician must have derived his knowledge; but he was at length persuaded to accompany him into Wales; and going to Craig-y-Dinas [Rock of the Fortress], the Welshman pointed out the spot whence he had cut the stick."

• attribution: This story of lolo's closes with a moral, which I omit in order to make room for what he says in a note to the effect, that there are two hills in Glamorganshire called Craig-y-Dinas— nowadays the mor (Celtic Folklore: Welsh and Manx > Volume II > Chapter VIII: Welsh Cave Legends)

  "This story of lolo's closes with a moral, which I omit in order to make room for what he says in a note to the effect, that there are two hills in Glamorganshire called Craig-y-Dinas— nowadays the more usual pronunciation in South Wales is Craig y Dinas — one in the parish of ILantrissant and the other in Ystrad Dyfodwg."

• attestation: But this Owen Lawgoch, the national deliverer of our ancient race of Brythons, did not, according to the Troed yr Aur people, tarry in a foreign land, but somewhere in Wales, not far from Offa's Dyke (Celtic Folklore: Welsh and Manx > Volume II > Chapter VIII: Welsh Cave Legends)

  "But this Owen Lawgoch, the national deliverer of our ancient race of Brythons, did not, according to the Troed yr Aur people, tarry in a foreign land, but somewhere in Wales, not far from Offa's Dyke."

• attestation: He replied that it was in Wales he had had it, and on the stranger's assuring him that there were wondrous things beneath the tree on which it had grown, they both set out for Wales (Celtic Folklore: Welsh and Manx > Volume II > Chapter VIII: Welsh Cave Legends)

  "He replied that it was in Wales he had had it, and on the stranger's assuring him that there were wondrous things beneath the tree on which it had grown, they both set out for Wales."

• attestation: Such at any rate was the notion cherished as to London and London Bridge by the country people of Wales, even within my own memory (Celtic Folklore: Welsh and Manx > Volume II > Chapter VIII: Welsh Cave Legends)

  "Such at any rate was the notion cherished as to London and London Bridge by the country people of Wales, even within my own memory."

• attestation: ' BoMcyn is derived from bone of nearly the same meaning, and bone is merely the English word bank borrowed: in South Wales it is pronounced banc and used in North Cardiganshire in the sense of hill o (Celtic Folklore: Welsh and Manx > Volume II > Chapter VIII: Welsh Cave Legends)

  "' BoMcyn is derived from bone of nearly the same meaning, and bone is merely the English word bank borrowed: in South Wales it is pronounced banc and used in North Cardiganshire in the sense of hill or mountam."

• attestation: This doubtful instance of the presence of Owen Lawgoch in the folklore of North Wales seems to stand alone (Celtic Folklore: Welsh and Manx > Volume II > Chapter VIII: Welsh Cave Legends)

  "This doubtful instance of the presence of Owen Lawgoch in the folklore of North Wales seems to stand alone."

• attestation: Some of these cave stories, it will have been seen, re'eal to us a hero who is expected to return to interfere again in the affairs of this world, and it is needless to say that Wales is by no means (Celtic Folklore: Welsh and Manx > Volume II > Chapter VIII: Welsh Cave Legends)

  "Some of these cave stories, it will have been seen, re'eal to us a hero who is expected to return to interfere again in the affairs of this world, and it is needless to say that Wales is by no means alone in the enjoyment of imaginary prospects of this kind."

• attestation: It appears, to come back to Wales, that King Cadwaladr, who waged an unsuccessftil war with the Angles of Northumbria in the seventh century, was long after his death expected to return to restore the (Celtic Folklore: Welsh and Manx > Volume II > Chapter VIII: Welsh Cave Legends)

  "It appears, to come back to Wales, that King Cadwaladr, who waged an unsuccessftil war with the Angles of Northumbria in the seventh century, was long after his death expected to return to restore the Brythons to power."

• attestation: of Lincoln's Inn ip- 354)' ""^ ''■I' (Celtic Folklore: Welsh and Manx > Volume II > Chapter VIII: Welsh Cave Legends)

  "Davies, of Lincoln's Inn ip- 354)' ""^ ''■I', i> is to be hoped, soon publish the results of his intimate study «f tbeir history in South Wales,"

• attestation: Fisher's data represented either the gentry of Wales, whose ordinary speech was probably for the most part English, or the bardic fraternity, who would have looked with contempt at the language and st (Celtic Folklore: Welsh and Manx > Volume II > Chapter VIII: Welsh Cave Legends)

  "Fisher's data represented either the gentry of Wales, whose ordinary speech was probably for the most part English, or the bardic fraternity, who would have looked with contempt at the language and style of the Prognostication."

• relationship: Froissart's account of him is, that the king of England, Edward III, had slain his father and given his lordship and principality to his own son as Prince of Wales; and Froissart gives Owen's father's (Celtic Folklore: Welsh and Manx > Volume II > Chapter VIII: Welsh Cave Legends)

  "Froissart's account of him is, that the king of England, Edward III, had slain his father and given his lordship and principality to his own son as Prince of Wales; and Froissart gives Owen's father's name as Aynton, which should mean Edmonds unless the name intended may have been rather Einion."

• attribution: that the said Gruffyd had been an adherent of Owen: adherens fuisset Owino Lawegogh (or Lawgogh) inimico et proditori predicti domini Principis it de consilio predicH Owyni ad mouendam guerram in Wall (Celtic Folklore: Welsh and Manx > Volume II > Chapter VIII: Welsh Cave Legends)

  "that the said Gruffyd had been an adherent of Owen: adherens fuisset Owino Lawegogh (or Lawgogh) inimico et proditori predicti domini Principis it de consilio predicH Owyni ad mouendam guerram in Wallia contra predictum dominum Principem \ How long previously it had been attempted to begin a war on behalf of this Owen Lawgoch one cannot say, but it so happens that at this time there was a captain called Yeuwains, Yewains^ or Yvain de Gales or GaUes^ * Owen of Wales,' fighting on the French side against the English in Edward's Continental wars."

• attestation: It is not improbable, however, Ibat ibe fear in EngLind of a descent on Wales by Owen began at least as early as 1369 (Celtic Folklore: Welsh and Manx > Volume II > Chapter VIII: Welsh Cave Legends)

  "It is not improbable, however, Ibat ibe fear in EngLind of a descent on Wales by Owen began at least as early as 1369."

• attestation: Thomas Price (Camhuanawc) in his Hanes Cymru^ ' History of Wales,' devotes a couple of pages, 735-7, to Froissart's account of him, and he points out that Angharad ILwyd, in her edition of Sir John Wy (Celtic Folklore: Welsh and Manx > Volume II > Chapter VIII: Welsh Cave Legends)

  "Thomas Price (Camhuanawc) in his Hanes Cymru^ ' History of Wales,' devotes a couple of pages, 735-7, to Froissart's account of him, and he points out that Angharad ILwyd, in her edition of Sir John Wynne's History of the Gwydir Family ^, had found Owen Lawgoch to have been Owen"

• attestation: ordered Ibe lormation of an army, to be placed under Owen's command for the reconquest of hia ancestors' lands io Wales, and two days later Owen issued ■ declaration as to bis Welsh claims and his obl (Celtic Folklore: Welsh and Manx > Volume II > Chapter VIII: Welsh Cave Legends)

  "For Charles V, on May 8, 1373. ordered Ibe lormation of an army, to be placed under Owen's command for the reconquest of hia ancestors' lands io Wales, and two days later Owen issued ■ declaration as to bis Welsh claims and his obligaliona to the French king; but Ibc Ootilla slopped short with Guernsey."

• attestation: him news about his native land and telling him that all Wales was longing to have him back to be the lord of his country — et luifist acroire que toute It terre de Gales le desiroient mout a ravoir a (Celtic Folklore: Welsh and Manx > Volume II > Chapter VIII: Welsh Cave Legends)

  "him news about his native land and telling him that all Wales was longing to have him back to be the lord of his country — et luifist acroire que toute It terre de Gales le desiroient mout a ravoir a seigneur."

• attestation: divers parts of the Principality, especially South Wales, as already indicated (Celtic Folklore: Welsh and Manx > Volume II > Chapter VIII: Welsh Cave Legends)

  "divers parts of the Principality, especially South Wales, as already indicated."

• attestation: For that he was in the right line to succeed the native princes of Wales is suggested both by the eagerness with which all Wales was represented as looking to his return to be the lord of the country, (Celtic Folklore: Welsh and Manx > Volume II > Chapter VIII: Welsh Cave Legends)

  "For that he was in the right line to succeed the native princes of Wales is suggested both by the eagerness with which all Wales was represented as looking to his return to be the lord of the country, and by the opening words of Froissart in describing what he had been robbed of by Edward III, as being both lordship and principality — la signourie el pnncele- Be that as it may, there is, it seems to me, little doubt that Yvain de Galles was no other than the Owen Lawgoch, whose adherent Gruffyd Says was deprived of his land and property in the latter part of Edward's reign."

• attestation: Society of Cymmrodorion, and six Meeka ioler Mr, Edward Owen, of Gray's Inn, read an elaborate paper in which he essayed lo fix more Exactly Yvain de Galles' place in the history of Wales (Celtic Folklore: Welsh and Manx > Volume II > Chapter VIII: Welsh Cave Legends)

  "Society of Cymmrodorion, and six Meeka ioler Mr, Edward Owen, of Gray's Inn, read an elaborate paper in which he essayed lo fix more Exactly Yvain de Galles' place in the history of Wales."

• relationship: ab Thomas ab Rhodri, brother to ILewelyn, the last native prince of Wales (Celtic Folklore: Welsh and Manx > Volume II > Chapter VIII: Welsh Cave Legends)

  "ab Thomas ab Rhodri, brother to ILewelyn, the last native prince of Wales."

• attestation: It is not likely, then, that the peasantry of Wales could have heard anything definite about his fate (Celtic Folklore: Welsh and Manx > Volume II > Chapter VIII: Welsh Cave Legends)

  "It is not likely, then, that the peasantry of Wales could have heard anything definite about his fate."

• relationship: It cannot have been very different in ancient Wales; for we read in the story of Peredur that, when he sets out from his mother's home full of his mother's counsel, he comes by-and-by to a pavilion, i (Celtic Folklore: Welsh and Manx > Volume II > Chapter IX: Place-name Stories)

  "It cannot have been very different in ancient Wales; for we read in the story of Peredur that, when he sets out from his mother's home full of his mother's counsel, he comes by-and-by to a pavilion, in front of which he sees food, some of which he proceeds to take according to his mother's advice, though the gorgeously dressed lady sitting near it has not the politeness to anticipate his wish."

• attestation: Whether this means in the former case that the district of Arttechwed was more infested by wolves than any other part of Wales, or that Menwaed, lord of Arttechwed, had a wolf as his symbol, it is imp (Celtic Folklore: Welsh and Manx > Volume II > Chapter IX: Place-name Stories)

  "Whether this means in the former case that the district of Arttechwed was more infested by wolves than any other part of Wales, or that Menwaed, lord of Arttechwed, had a wolf as his symbol, it is impossible to say."

• attestation: Leaving entirely out of the reckoning the whole of Mid- Wales, that is to say, the more Brythonic portion of the country, it is remarkable as giving to South Wales credit for certain resources, but to (Celtic Folklore: Welsh and Manx > Volume II > Chapter IX: Place-name Stories)

  "Leaving entirely out of the reckoning the whole of Mid- Wales, that is to say, the more Brythonic portion of the country, it is remarkable as giving to South Wales credit for certain resources, but to North Wales for pests alone and scourges, except that the writer of the late version bethought himself of ILeyn and Eifionydas having good land for growing rye; but he was very hazy as to the geography of North Wales — both he and the redactors of the other Triads equally belonged doubtless to South Wales."

• attestation: detail, with special reference to the names mentioned; and let us begin with that of Twrch Trwyth: the word twrch means the male of a beast of the swine kind, and twrcli coed, ' a wood pig,' is a wild (Celtic Folklore: Welsh and Manx > Volume II > Chapter IX: Place-name Stories)

  "detail, with special reference to the names mentioned; and let us begin with that of Twrch Trwyth: the word twrch means the male of a beast of the swine kind, and twrcli coed, ' a wood pig,' is a wild boar, while Iwnh daear, ' an earth pig,' is the word in North Wales for a mole."

• attestation: known in the Goidelic of Wales as Tore Treith, which had the alliteration to recommend it to popular favour (Celtic Folklore: Welsh and Manx > Volume II > Chapter IX: Place-name Stories)

  "known in the Goidelic of Wales as Tore Treith, which had the alliteration to recommend it to popular favour."

• attestation: Just think what the probabilities of the case would be if you put them into numbers: South Wales, from St (Celtic Folklore: Welsh and Manx > Volume II > Chapter IX: Place-name Stories)

  "Just think what the probabilities of the case would be if you put them into numbers: South Wales, from St."

• attestation: language must have lived down to the sixth or seventh century in the south and in the north of Wales ^ a tract of Mid- Wales being then, probably, the only district which can be assumed to have been c (Celtic Folklore: Welsh and Manx > Volume II > Chapter IX: Place-name Stories)

  "language must have lived down to the sixth or seventh century in the south and in the north of Wales ^ a tract of Mid- Wales being then, probably, the only district which can be assumed to have been completely Brythonic in point of speech."

• attestation: This suggests the reflection not only that the Twrch story is very old, but that it was put together by selecting certain incidents out of an indefinite number, which, taken all together, would probab (Celtic Folklore: Welsh and Manx > Volume II > Chapter IX: Place-name Stories)

  "This suggests the reflection not only that the Twrch story is very old, but that it was put together by selecting certain incidents out of an indefinite number, which, taken all together, would probably have formed a network covering the whole of South Wales as far north as the boundary of the portion of Mid-Wales occupied by the Brythons before the Roman occupation."

• attestation: Story, or rather a congeries of stories, to have been current among the natives of a certain part of South Wales, say the Loughor Valley, at a time when their language was still Goidelic, and that, as (Celtic Folklore: Welsh and Manx > Volume II > Chapter IX: Place-name Stories)

  "Story, or rather a congeries of stories, to have been current among the natives of a certain part of South Wales, say the Loughor Valley, at a time when their language was still Goidelic, and that, as they gradually gave up Goidelic and adopted Brythonic, they retained their stories and translated the narrative, while they did not always translate the place-names occurring in that narrative."

• attestation: Thus after the disappearance of the sons of IL)^", the children of D6n are found in power in their stead in North Wales*, and that state of things corresponds closely enough to the relation between th (Celtic Folklore: Welsh and Manx > Volume II > Chapter IX: Place-name Stories)

  "Thus after the disappearance of the sons of IL)^", the children of D6n are found in power in their stead in North Wales*, and that state of things corresponds closely enough to the relation between the Tuatha D^ Danann and the Lir family in Irish legend."

• attestation: The whole cycle of the Mabinogion must have appeared strange to the story-teller and the poet of medieval Wales, and far removed from the world in which they lived (Celtic Folklore: Welsh and Manx > Volume II > Chapter IX: Place-name Stories)

  "The whole cycle of the Mabinogion must have appeared strange to the story-teller and the poet of medieval Wales, and far removed from the world in which they lived."

• attestation: Wales: it will come again before the reader in a later chapter, (Celtic Folklore: Welsh and Manx > Volume II > Chapter IX: Place-name Stories)

  "Before closing this chapter a word may be permitted as to the Goidelic element in the history of Wales: it will come again before the reader in a later chapter,"

• attestation: Probably the folklore and mythology of the Goidels of Wales and of Ireland were in the mass much the same, though in some instances they reach us in different stages of development: thus in such a cas (Celtic Folklore: Welsh and Manx > Volume II > Chapter IX: Place-name Stories)

  "Probably the folklore and mythology of the Goidels of Wales and of Ireland were in the mass much the same, though in some instances they reach us in different stages of development: thus in such a case as that of D6n and Danu (genitive Danann) the Welsh allusions in point refer to DOn at a conspicuously earlier stage of her r6le than that represented by the Irish literature touching the Tuatha D6 Danann "

• attestation: The common point of view from which our ancestors liked to look at the scenery around them is well illustrated by the fondness of the Goidel, in Wales and Ireland alike, for incidents to explain his p (Celtic Folklore: Welsh and Manx > Volume II > Chapter IX: Place-name Stories)

  "The common point of view from which our ancestors liked to look at the scenery around them is well illustrated by the fondness of the Goidel, in Wales and Ireland alike, for incidents to explain his place-names."

• attestation: many words with the former, since nearly everjrthing that is harmful in popular superstition has ceased in Wales to be a living force influencing one's conduct; or if this be not already the case, it (Celtic Folklore: Welsh and Manx > Volume II > Chapter X: Difficulties of the Folklorist)

  "many words with the former, since nearly everjrthing that is harmful in popular superstition has ceased in Wales to be a living force influencing one's conduct; or if this be not already the case, it is fast becoming so."

• attestation: since nearly everjrthing that is harmful in popular superstition has ceased in Wales to be a living force influencing one's conduct (Celtic Folklore: Welsh and Manx > Volume II > Chapter X: Difficulties of the Folklorist)

  "since nearly everjrthing that is harmful in popular superstition has ceased in Wales to be a living force influencing one's conduct"

• attestation: Then comes Rhita Gawr, king of Wales, and attacks them on the dangerous ground of their being mad (Celtic Folklore: Welsh and Manx > Volume II > Chapter X: Difficulties of the Folklorist)

  "Then comes Rhita Gawr, king of Wales, and attacks them on the dangerous ground of their being mad."

• relationship: the Ancient,' one of the Gtvydyl or ' Goidels ' of North Wales, and otherwise called Umach Wydel (Celtic Folklore: Welsh and Manx > Volume II > Chapter X: Difficulties of the Folklorist)

  "The story is similarly given in the lolo MSS., pp. 81-2, where the combatants are called Owen Ftndii ab Macsen Wledig, * Owen of the Dark Face, son of Prince Maxen,' and Eumach Hen, * E. the Ancient,' one of the Gtvydyl or ' Goidels ' of North Wales, and otherwise called Umach Wydel."

• attestation: The whole story about the Goidels in North Wales, however, as given in the lolo MSS; pp (Celtic Folklore: Welsh and Manx > Volume II > Chapter X: Difficulties of the Folklorist)

  "The whole story about the Goidels in North Wales, however, as given in the lolo MSS; pp. 78-80, is a hopeless jumble, though it is probably based on old traditions."

• attestation: The chief initial difficulty, however, meeting any one who would collect folklore in Wales arises from the fact that various influences have conspired (Celtic Folklore: Welsh and Manx > Volume II > Chapter X: Difficulties of the Folklorist)

  "The chief initial difficulty, however, meeting any one who would collect folklore in Wales arises from the fact that various influences have conspired to laugh it out of court, so to say, so that those who are acquainted with superstitions and ancient fads become ashamed to own it: they have the fear of ridicule weighing on their minds, and that is a weight not easily removed. 1 can recall several instances: among others I may mention a lady who up to middle age believed implicitly in the existence of fairies, and was most anxious that her children should not wander away from home at any time when there happened to be a mist, lest the fairies should carry them away to their"

• attestation: Hard as the folklorist may find it to extract tales and legends from the people of Wales at the present day (Celtic Folklore: Welsh and Manx > Volume II > Chapter X: Difficulties of the Folklorist)

  "Hard as the folklorist may find it to extract tales and legends from the people of Wales at the present day, there is one thing which he finds far more irritating"

• attribution: These oxen were said to be two persons, called in Wales, Nyniaf and Phebiaf, whom God turned into beasts for their sins (Celtic Folklore: Welsh and Manx > Volume II > Chapter X: Difficulties of the Folklorist)

  "These oxen were said to be two persons, called in Wales, Nyniaf and Phebiaf, whom God turned into beasts for their sins.'"

• attestation: Ychen Baniiog^ in Cardiganshire have underlying them a substratum of tradition going back to a time when the urus was not as yet extinct in Wales (Celtic Folklore: Welsh and Manx > Volume II > Chapter X: Difficulties of the Folklorist)

  "Ychen Baniiog^ in Cardiganshire have underlying them a substratum of tradition going back to a time when the urus was not as yet extinct in Wales."

• attestation: Some years ago I attempted to collect the stories still remembered in Wales about fairies and lake dwellers; and I seem to have thrown some amount of enthusiasm into that pursuit (Celtic Folklore: Welsh and Manx > Volume II > Chapter X: Difficulties of the Folklorist)

  "Some years ago I attempted to collect the stories still remembered in Wales about fairies and lake dwellers; and I seem to have thrown some amount of enthusiasm into that pursuit."

• relationship: Among the things which I then found was the fact, that most of the well known lakes and tarns of Wales were once believed to have had inhabitants of a fairy kind, who owned cattle that sometimes came (Celtic Folklore: Welsh and Manx > Volume II > Chapter X: Difficulties of the Folklorist)

  "Among the things which I then found was the fact, that most of the well known lakes and tarns of Wales were once believed to have had inhabitants of a fairy kind, who owned cattle that sometimes came ashore and mixed with the ordinary breeds, while an occasional lake lady became the wife of a shepherd or farmer in the neighbourhood."

• attestation: There must, however, be many more of these legends lurking in out of the way parts of Wales in connexion with the more remote mountain tarns; and it would be well if they were collected systematically (Celtic Folklore: Welsh and Manx > Volume II > Chapter X: Difficulties of the Folklorist)

  "There must, however, be many more of these legends lurking in out of the way parts of Wales in connexion with the more remote mountain tarns; and it would be well if they were collected systematically."

• relationship: But our South Welsh story allows the three blows only a minimum of force; and in North Wales the determinant is of a different kind, though probably equally ancient: for there the husband must not str (Celtic Folklore: Welsh and Manx > Volume II > Chapter X: Difficulties of the Folklorist)

  "But our South Welsh story allows the three blows only a minimum of force; and in North Wales the determinant is of a different kind, though probably equally ancient: for there the husband must not strike or touch the fairy wife with anything made of iron, a condition which probably points back to the Stone Age, For archaeologists are agreed, that before metal, whether iron or bronze, was used in the manufacturing of tools, stone was the universal material for all cutting tools and weapons."

• attestation: There is one story in particular which would serve to illustrate this admirably; but it is one which, I am sorry to say, I have never been able to discover complete or coherent in Wales, The substance (Celtic Folklore: Welsh and Manx > Volume II > Chapter X: Difficulties of the Folklorist)

  "There is one story in particular which would serve to illustrate this admirably; but it is one which, I am sorry to say, I have never been able to discover complete or coherent in Wales, The substance of it should be, roughly speaking, as follows: — A woman finds herself in great distress and is delivered out of it by a fairy, who claims as reward the woman's baby."

• attestation: To come back to Wales, we have there the names Silly Frit and Silly go Dwt, which are those of females (Celtic Folklore: Welsh and Manx > Volume II > Chapter X: Difficulties of the Folklorist)

  "To come back to Wales, we have there the names Silly Frit and Silly go Dwt, which are those of females."

• attestation: To return to Wales, and to illustrate the belief that possession of a part of one's person, or of anything closely identified with one's person, gives the possessor of it power over that person, I nee (Celtic Folklore: Welsh and Manx > Volume II > Chapter X: Difficulties of the Folklorist)

  "To return to Wales, and to illustrate the belief that possession of a part of one's person, or of anything closely identified with one's person, gives the possessor of it power over that person, I need only recall the Welsh notion, that if one wished to sell one's self to the devil one had merely to give him a hair of one's head or the tiniest drop of one's blood, then one would be for ever his for a temporary consideration."

• attestation: by reference to some of the survivals of them after the savage has long been civilized (Celtic Folklore: Welsh and Manx > Volume II > Chapter X: Difficulties of the Folklorist)

  "by reference to some of the survivals of them after the savage has long been civilized. To return to Wales"

• attestation: To illustrate this from Wales I produce the following story, which has been written out for me by Mr (Celtic Folklore: Welsh and Manx > Volume II > Chapter X: Difficulties of the Folklorist)

  "To illustrate this from Wales I produce the following story, which has been written out for me by Mr."

• attestation: To illustrate this from Wales I produce the following story (Celtic Folklore: Welsh and Manx > Volume II > Chapter X: Difficulties of the Folklorist)

  "for it might result in the soul faihng to find the way back into the body which it had temporarily left. To illustrate this from Wales I produce the following story"

• attestation: But Wales is not the only Celtic land where we find traces of this treatment of one's name: it is to be detected also on Irish ground (Celtic Folklore: Welsh and Manx > Volume II > Chapter XI: Folklore Philosophy)

  "But Wales is not the only Celtic land where we find traces of this treatment of one's name: it is to be detected also on Irish ground."

• attestation: Wales of the Mabinogion, and in pagan Ireland, (Celtic Folklore: Welsh and Manx > Volume II > Chapter XI: Folklore Philosophy)

  "In the ancient Wales of the Mabinogion, and in pagan Ireland,"

• attestation: The phrase fytt^i tynghed^, intelligible still in Wales, recalls another instance of the importance of the spoken word, to wit, the Latin fatum (Celtic Folklore: Welsh and Manx > Volume II > Chapter XII: Race in Folklore and Myth)

  "The phrase fytt^i tynghed^, intelligible still in Wales, recalls another instance of the importance of the spoken word, to wit, the Latin fatum."

• attestation: Now the students of ethnology, especially those devoted to the investigation of skulls and skins, tell us that we have among us, notably in Wales and Ireland, living representatives of a dark-haired, (Celtic Folklore: Welsh and Manx > Volume II > Chapter XII: Race in Folklore and Myth)

  "Now the students of ethnology, especially those devoted to the investigation of skulls and skins, tell us that we have among us, notably in Wales and Ireland, living representatives of a dark-haired, long-skulled race of the"

• attestation: On the other hand, owing perhaps to ignorance and careless ways of looking at things around me, I am a little sceptical as to the swarthy long-skulls: they did not seem to meet us at every turn in Ire (Celtic Folklore: Welsh and Manx > Volume II > Chapter XII: Race in Folklore and Myth)

  "On the other hand, owing perhaps to ignorance and careless ways of looking at things around me, I am a little sceptical as to the swarthy long-skulls: they did not seem to meet us at every turn in Ireland; and as for Wales, which I know as well as most people do, I cannot in my ignorance of craniology say with any confidence that I have ever noticed vast numbers of that type."

• attestation: For I have long suspected that we cannot regard as of Aryan origin the vocal talent so general in Wales, and so conspicuous in our choirs of working people as to astonish all the great musicians who h (Celtic Folklore: Welsh and Manx > Volume II > Chapter XII: Race in Folklore and Myth)

  "For I have long suspected that we cannot regard as of Aryan origin the vocal talent so general in Wales, and so conspicuous in our choirs of working people as to astonish all the great musicians who have visited our national festival."

• attribution: As it seems to me that the bulk of the Welsh people would have to be described as short-skulls, it would be very gratifying to see those who are wont to refer freely to the dark-complexioned long-skul (Celtic Folklore: Welsh and Manx > Volume II > Chapter XII: Race in Folklore and Myth)

  "As it seems to me that the bulk of the Welsh people would have to be described as short-skulls, it would be very gratifying to see those who are wont to refer freely to the dark-complexioned long-skulls of Wales catch a respectable number of specimens."

• attestation: Wales, that the non-Aryan traits of the syntax of our insular Celtic point unmistakably to that of old Egyptian and Berber, (Celtic Folklore: Welsh and Manx > Volume II > Chapter XII: Race in Folklore and Myth)

  "Morris Jones, of the University College of North Wales, that the non-Aryan traits of the syntax of our insular Celtic point unmistakably to that of old Egyptian and Berber,"

• attestation: In Wales, however, it is to a woman*s milk that one's interest attaches: I submit two references which will explain what I mean (Celtic Folklore: Welsh and Manx > Volume II > Chapter XII: Race in Folklore and Myth)

  "In Wales, however, it is to a woman*s milk that one's interest attaches: I submit two references which will explain what I mean."

• attestation: 349, where he says that ' traditions of flying snakes were once common in all parts of Wales,* and adds as follows: — * The traditional origin of these imaginary creatures was that they were snakes, w (Celtic Folklore: Welsh and Manx > Volume II > Chapter XII: Race in Folklore and Myth)

  "The first of them is to Owen's fVelsM Folk-Lore, p. 349, where he says that ' traditions of flying snakes were once common in all parts of Wales,* and adds as follows: — * The traditional origin of these imaginary creatures was that they were snakes, which by having drunk the milk of a woman, and by having eaten of bread consecrated for the Holy Communion, became transformed into winged serpents or dragons.'"

• attestation: It is believed still all over Wales that snakes may, under favourable circumstances, develop wings: in fact, an Anglesey man strongly wished, to my knowledge, to offer to the recent Welsh Land Commiss (Celtic Folklore: Welsh and Manx > Volume II > Chapter XII: Race in Folklore and Myth)

  "It is believed still all over Wales that snakes may, under favourable circumstances, develop wings: in fact, an Anglesey man strongly wished, to my knowledge, to offer to the recent Welsh Land Commission, as evidence of the wild and neglected state of a certain farm, that the gorse had grown so high and the snakes so thriven in it that he had actually seen one of the latter flying right across a wide road which separated two such gorse forests as he described: surprised and hurt to find that this was not accepted, he inferred that the Commissioners knew next to nothing about their business."

• attestation: With the Manx use of rowan on May-day compare a passage lo the following effect concerning Wales— 1 translate it from the faulty Welsh in which it is quoted by one of the competitors for the folklore (Celtic Folklore: Welsh and Manx > Volume II > Chapter XII: Race in Folklore and Myth)

  "With the Manx use of rowan on May-day compare a passage lo the following effect concerning Wales— 1 translate it from the faulty Welsh in which it is quoted by one of the competitors for the folklore prize at the Liverpool Eistcilfod, 1900: he gave no indication of its provenance; — Another bad papistic habit which prevails among some Welsh people 13 that of placing some of the wood of the rowan tree (omi/ cirltm or ctiafol) in their corn lands {tia/yritu) and their fields on May-eve (A'oj Glamau) with the idea that such a custom brings a blessing on their fields, a proceeding which would better become atheists and pagans than Christians."

Njál's Saga

• attestation: Then they traveled to Wales (The Story Of Burnt Njal > 1. Of Fiddle Mord > The Woof Of War.)

  "Then they sailed to Wales,"