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Difficulties Of The Folklorist

The terrors of superstition and magic .

The folklorist's activity no fostering of superstition

Folklore a portion of history

The difficulty of separating story and history
Arthur and the Snowdon Goidels as an illustration
Rhita Gawr and the mad kings Nynio and Peibio
Malory's version and the name Rhita, Ritho, Ryons
Snowdon stories about Owen Ymhacsen and Cai
Goidelic topography in Gwyned ....
The Goidels becoming Compatriots or Kymry
The obscurity of certain superstitions a difficulty
Difficulties arising from their apparent absurdity

illustrated by the March and Labraid stories.
Difficulties from careless record illustrated by Howe lis

Ychen Bannog

Possible survival of traditions about the urus

A brief review of the lake legends and the iron tabu

The scrappiness of the Welsh Tom Tit Tot stories

The story of the widow of Kittlerunrpit compared

Items to explain the names Slli Ffrit and Sili go Dwt

Bwca'r Trwyn both brownie and bogie in one

That bwca a fairy in service, like the Pennant nurse

The question of fairies concealing their names

Magic identifying the name with the person

Modryb Man regarding cheese-baking as disastrous to

the flock

Her story about the reaper's little black soul
Gwenogvryn Evans' lizard version
Diseases regarded as also material entities .
The difficulty of realizing primitive modes of thought

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CHAPTER XII

Race In Folklore And Myth ....
Glottology and comparative mythology.

The question of the feminine in Welsh syntax

The Irish goddess Danu and the Welsh Don

Tynghed or destiny in the Kulhwch story

Traces of a Welsh confarreatio in the same context

pokk in the Balder story compared with tynghed

Questions of mythology all the harder owing to race

mixture 652

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We are too hasty when we set down our ancestors in the gross for fools, for the monstrous inconsistencies (as they seem to us) involved in their creed of witchcraft. In the relations of this visible world we find them to have been as rational, and shrewd to detect an historic anomaly, as ourselves. But when once the invisible world was supposed to be opened, and the lawless agency of bad spirits assumed, what measures of probability, of decency, of fitness, or proportion—of that which distinguishes the likely from the palpable absurd—could they have to guide them in the rejection or admission of any particular testimony? That maidens pined away, wasting inwardly as their waxen images consumed before a fire—that corn was lodged, and cattle lamed—that whirlwinds uptore in diabolic revelry the oaks of the forest—or that spits and kettles only danced a fearful-innocent vagary about some rustic's kitchen when no wind was stirring—were all equally probable where no law of agency was understood. .. . There is no law to judge of the lawless, or canon by which a dream may be criticised.

Charles Lamb's Essays of Elia.

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