Whatever the causes may have been which gave our stories their form in regard of the delay in the fairy revenge, it is clear that Welsh folklore could not allow this delay to extend beyond the sixth generation with its cousinship of nine ancestries, if, as I gather, it counted kinship no further. Had one projected it on the seventh or the eighth generation, both of which are contemplated in the Laws, it would not be folklore. It would more likely be the lore of the landed gentry and of the powerful families whose pedigrees and ramifications of kinship were minutely known to the professional men on whom it was incumbent to keep themselves, and those on whom they depended, well informed in such matters.

It remains for me to consider the non-ethical motive of the other stories, such as those which ascribe negligence and the consequent inundation to the woman who has the charge of the door or lid of the threatening well. Her negligence is not the cause of the catastrophe, but it leaves the way open for it. What then can have been regarded the cause? One may gather something to the point from the Irish story where the divinity of the well is offended because a woman has gazed into its depths, and here probably, as already suggested (p. 392), we come across an ancient tabu directed against women, which may have applied only to certain wells of peculiarly sacred character. It serves, however, to suggest that the divinities of the

mountain known as the Frenni Fawr, in the north-east of Pembrokeshire; the names mean respectively the Little Breni, and the Great Breni. The obsolete word breni meant, in Old Welsh, the prow of a ship; local habit tends, however, to the solecism of Brenin Fawr, with brenin, 'king,' qualified by an adjective mutated feminine; but people at a distance who call it Frenni Fawr, pronounce the former vocable with nn. Lastly, Y Vrevi Vabr occurs in Maxen's Dream in the Red Book (Oxford Mab. p. 89); but in the White Book (in the Peniarth collection), col. 187, the proper name is written Freni: for this information I have to thank Mr. Gwenogvryn Evans.

water-world were not disinclined to seize every opportunity of extending their domain on the earth's surface; and I am persuaded that this was once a universal creed of some race or other in possession of these islands. Besides the Irish legends already mentioned (pp. 382, 384) of the formation of Lough Neagh, Lough Ree, and others, witness the legendary annals of early Ireland, which, by the side of battles, the clearing of forests, and the construction of causeways, mention the bursting forth of lakes and rivers; that is to say, the formation or the coming into existence, or else the serious expansion, of certain of the actual waters of the country. For the present purpose the details given by The Four Masters are sufficient, and I have hurriedly counted their instances as follows:

ANNO MUNDI 2532, number of the lakes formed, 2.

This makes an aggregate of thirty-five lakes and forty-six rivers, that is to say a total of eighty-one eruptions. But I ought, perhaps, to explain that under the head of lakes I have included not only separate pieces of water, but also six inlets of the sea, such as Strangford Lough and the like. Still more to the point is it

to mention that of the lakes two are said to have burst forth at the digging of graves. Thus, A.M. 2535, The Four Masters have the following: 'Laighlinne, son of Parthalon, died in this year. When his grave was dug, Loch Laighlinne sprang forth in Ui Mac Uais, and from him it is named '.' O'Donovan, the editor and translator of The Four Masters, supposes it to be somewhere to the south-west of Tara, in Meath. Similarly, A.M. 4694, they say of a certain Melghe Molbthach, 'When his grave was digging, Loch Melghe burst forth over the land in Cairbre, so that it was named from him.' This is said to be now called Lough Melvin, on the confines of the counties of Donegal, Leitrim, and Fermanagh. These two instances are mentioned by The Four Masters; and here is one given by Stokes in the Rennes Dindsenchas: see the Revue Celtique, xv. 428-9. It has to do with Loch Garman, as Wexford Harbour was called in Irish, and it runs thus: 'Loch Garman, whence is it? Easy to say. Garman Glas, son of Dega, was buried there, and when his grave was dug then the lake burst throughout the land. Whence Loch Garman.' It

matters not here that there are alternative accounts of the name.

The meaning of all this seems to be that cutting the green sward or disturbing the earth beneath was believed in certain cases to give offence to some underground divinity or other connected with the world of waters. That divinity avenged the annoyance or offence given him by causing water to burst forth and form a lake forthwith. The nearness of such divinities to the surface seems not a little remarkable,

'It is right to say that another account is given in the Rennes Dindsenchas, published by Stokes in the Revue Celtique, xvi. 164, namely, that Laiglinne with fifty warriors 'came to the well of Dera son of Scera. A wave burst over them and drowned Laiglinne with his fifty warriors, and thereof a lake was made. Hence we say Loch Laiglinni, Laiglinne's Lake.'

and it is shown not only in the folklore which has been preserved for us by The Four Masters, but also by the usual kind of story about a neglected well door. These remarks suggest the question whether it was not one of the notions which determined surface burials, that is, burials in which no cutting of the ground took place, the cists or chambers and the bodies placed in them being covered over by the heaping on of earth or stones brought from a more or less convenient distance. It might perhaps be said that all this only implied individuals of a character to desecrate the ground and call forth the displeasure of the divinities concerned; and for that suggestion folklore parallels, it is true, could be adduced. But it is hardly adequate : the facts seem to indicate a more general objection on the part of the powers in point; and they remind one rather of the clause said to be inserted in mining leases in China with the object, if one may trust the newspapers, of preventing shafts from being sunk below a certain depth, for fear of offending the susceptibilities of the demons or dragons ruling underground.

It is interesting to note the fact, that Celtic folklore connects the underground divinities intimately with water; for one may briefly say that they have access wherever water can take them. With this qualification the belief may be said to have lingered lately in Wales, for instance, in connexion with Lyn Barfog, near Aberdovey. 'It is believed to be very perilous,' Mr. Pughe says, p. 142 above, 'to let the waters out of the lake'; and not long before he wrote, in 1853, an aged inhabitant of the district informed him 'that she recollected this being done during a period of long drought, in order to procure motive power for Lyn Pair Mill, and that long-continued heavy rains followed.' Then we have the story related to Mr. Reynolds as to ILyn y

Fan Fach, how there emerged from the water a huge hairy fellow of hideous aspect, who stormed at the disturbers of his peace, and uttered the threat that unless they left him alone in his own place he would drown a whole town. Thus the power of the water spirit is represented as equal to producing excessive wet weather and destructive floods. He is in all probability not to be dissociated from the afanc in the Conwy story which has already been given (pp. 130-3). Now the local belief is that the reason why the afanc had to be dragged out of the river was that he caused floods in the river and made it impossible for people to cross on their way to market at ILanrwst. Some such a local legend has been generalized into a sort of universal flood story in the late Triad, iii. 97, as follows:-'Three masterpieces of the Isle of Prydain: the Ship of Nefyd Naf Neifion, that carried in her male and female of every kind when the Lake of ILion burst; and Hu the Mighty's Ychen Bannog dragging the afanc of the lake to land, so that the lake burst no more; and the Stones of Gwydon Ganhebon, on which one read all the arts and sciences of the world.' A story similar to the Conwy one, but no longer to be got so complete, as far as I know, seems to have been current in various parts of the Principality, especially around ILyn Syfađon and on the banks of the Anglesey pool called Lyn yr Wyth Eidion, 'the Pool of the Eight Oxen,' for so many is Hu represented here as requiring in dealing with the Anglesey afanc. According to Mr. Pughe of Aberdovey, the same feat was performed at ILyn Barfog, not, however, by Hu and his oxen, but by Arthur and his horse. To be more exact the task may be here considered as done by Arthur superseding Hu: see p. 142 above. That, however, is of no consequence here, and I return to the afanc: the Fan Fach legend told to Mr. Reynolds