form an opinion by glancing through the two volumes of his Gwerziou Breiz-Izel, his Veillées Bretonnes, and the pages of Mélusine. If he lives (and we devoutly hope that he will) to give to the world his complete collection of songs and tales, the popular literature of Brittany will be presented to the student with a completeness that shall leave little to be desired.

As already observed, the time for gathering such a rich harvest in Wales has passed for ever: it had passed, indeed, long before students of language and ethnology had perceived the value of these treasures. To have secured the full wealth of song and tale, that once circulated in the Principality, measures should have been taken at least a hundred and fifty years ago, while this traditional lore still constituted the sole mental wealth of the peasant. Still, much remains to be gleaned in out-of-the-way corners; very much more than a casual observer would expect to find. But, like ghost stories, these remains must be sought, and sought in a sympathetic spirit, ere they can be found. And we would urge those of our readers, who have the opportunity, to engage in the quest con amore, ere it is too late. For another generation of elementary schools, newspapers, and cheap novels, with the change of language which these agencies are so rapidly effecting, will have swept away most of what yet remains. As deserving objects of the collector's pious care, might be specified :

1. Tales, legends, and traditions of all kinds.

2. Songs, and poetic fragments of all kinds, not forgetting, especially as being rare, Welsh nursery rhymes, lullabys, or shoheens.

3. Old airs.

4. Folk-lore, strictly so-called, comprising old observances and customs, the superstitions, ideas, and prejudices of the common people.

5. Riddles, puzzles, and verbal tasks.

6. Formulæ used in games, with description of the games, if necessary.

In order that anything thus collected may have a scientific value, it must be authentic. The song or tale may be crude and inelegant, imperfect, or even unintelligible, yet it should be recorded with scrupulous fidelity, as it was sung or told by the peasant, from whom it has been obtained; if it is tinkered to suit the narrator's ideas of literary excellence, or to satisfy any of his preconceived ideas, notions, or theories, it becomes worthless. We have already referred to M. Luzel's labours, and we would specify his Gwerziou Breiz-Izel as a model of what a collection of popular songs should be. We might instance, again, a work dealing with the same subject, and containing, to a certain extent, the same matter,Villemarqué's Barzaz Breiz, as a type of what such a collection should not be. The songs in the former are often imperfect, rugged, and partially unintelligible; while those in the latter are finished and elegant, and possess much literary beauty; yet it does not require that one should be a specialist in this department, in order to know to which of the two a Liebrecht, or a Köhler would turn for a representation of what the popular poetry of Brittany really is. In saying this, we do not in the least wish to pronounce an opinion on the matter in dispute between M. de La Villemarqué and his critics: it is enough for us that the authenticity of the Barzaz Breiz can, with some show of reason (not to put it more strongly) be denied. A collection of the kind, to have any scientific value, must be above suspicion.

.Any readers who may feel anxious to become collectors, should observe the following rules :

1. Whatever is recorded, should be given with absolute fidelity, as it fell from the narrator's mouth.

2. It should be stated where, when, and from whom, each tale, song, etc., was obtained: and if the narrator is known to be a native of another district than that in which he is found, it should be mentioned.

3. The collector should generally go to the oldest and most illiterate peasants, as these naturally preserve their traditional lore with the greatest fidelity, both as to matter and form. Such persons also speak the dialects with the greatest purity.

4. Fragments of tales, etc., should be carefully recorded; and also different versions should be given, if the variation is at all considerable.

We shall be glad to give a place in the Cymmrodor to such gleanings as we may from time to time be favoured by our fellow-members.

Notes and Queries.

A VERY learned and active member of the Society has suggested that it might be well to devote some space in every number of Y Cymmrodor to "Notes and Queries". This suggestion it gives us great pleasure to act upon, and we hope our readers will give their help, and send us any fact worth recording in connection with "Cymru, Cymry, a Chymraeg", which they may at any time "make a note of".

Queries.

BLODEUWEDD AS A NAME FOR THE OWL.-In the Mabinogi of Math ab Mathonwy, an account is given of the transformation of the faithless Flower-aspect into an owl, and it is added: "Now blodeuwedd is an owl in the language of this present time...... And even now the owl is called Blodeuwedd" (Guest's Mabinogion, iii, 214, 249). In the note on

p. 258, reference is made to Davydd ab Gwilym's poem on the subject. Silvan Evans, in his Eng.-Welsh Dicty. s.v. "owl", gives "blodeuwedd" as a rendering. What other references (if any) are there in Welsh literature to this metamorphosis? And is the name blodeuwedd still given to the owl in any district of Wales? GLANIRVON.

A DESCRIPTION OF THE DAY OF JUDGMENT.-The Welsh article under this heading in the present number appears to be a translation, probably from the Latin. Can any of our readers direct us to the original? EDITOR.

GLOUCESTER AND ITS INTOXICANTS.-Years ago I heard from a native of Carmarthenshire, resident in Breconshire, the following doggerel verse:

"Yn nhre' Llynden mae cyfreth gywren,

Yn Rhydychen mae gwyr o ddysg ;

Yng Ngharloyw mae gwin a chwrw,

A dynion meddw yn eu mysg."

Why should Gloucester have been selected as the place par excellence of "wine and beer"? Was that city at any time famous or infamous in that respect? GLANIRVON.

WELSH PHRASES.-It is much to be desired that some competent person would give us a Dictionary of Welsh Phrase and Fable: it would be an interesting and, what dictionaries generally are not, an amusing work. Pending the appearance of such a work, can any reader of Y Cymmrodor throw light on the origin of the following phrases ?

1. Brathu'r gaseg wen. I have often heard this expression used to describe the conduct of a person who breaks in upon conversation with some stupid or irrelevant remark, or some foolish explanation or answer: e.g., Dyna fe 'n brathu'r gaseg wen (or, more fully, yn brathu'r gaseg wen yn rhywle), There he goes with his wild and thoughtless answer.

2. Bod ym Mhenboir to be a fool. I have heard it said of a man, Oh, y mae llawer o hono fe ym Mhenboir yto: Oh, he has a good deal of the fool about him yet. Carmarthenshire, but why is it thus libelled?

Penboir is in

3. Plant Sion Cnoc " fools, noodles". This expression I have heard in the Western part of Breconshire. A foolish young woman is sometimes humorously designated Un o ferched Sion Cnoc; or it will be said of one, Oh, un o blant Sion Cnoc yw ynte. I never could learn who Sion was, but it seems to be generally acknowledged that his family is a numerous one. Is he known to any Cymmrodor otherwise than through his descendants?

4. Godre'r Rhiw dywyll at a safe distance. This, I believe, comes from Cardiganshire. It is used of a person who loudly denounces another in his absence, and implies the belief that the blusterer would be discreetly silent in that other's presence: e.g., Ie, ie, yng ngodre'r Rhiw dywyll y mae e'n cymhenu bob amser: He always scolds at a safe distance, when the person reproved is far enough out of hearing.

5. Gwerthu'r hwrdd to mutter sulkily, said of a person who mumbles indistinctly some reply which he dare not, or does not care to give openly: e.g., Dyna lle'r o'dd e'n gwerthu'r hwrdd There he stood, muttering and grumbling. Sometimes I have heard the phrase expanded into gwerthu'r hwrdd am lai nag a dalai fe (to sell the ram for less than its value). Who made the bargain that originated the saying? GLANIRVON.

Notices.

SOMETIME ago a leading London Review gave us the interesting information that Prof. Rhys was engaged upon a History of the Breton Celts. This, however, was a misconception:

VOL. IV.

M