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The boars reaching the Loughor Valley
One killed by the Men of ILydaw in Ystrad Yw .
counter in the estuary of the Severn
The elemental associations of ILyr and Lir .
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
illustrated by the March and Labraid stories.
Her story about the reaper's little black soul
A Celt's name on him, not by him or with him . . 629
The druid's method of name-giving non-Aryan . . 631
Magic requiring metrical formulae 632
The professional man's curse producing blisters . . 632
A natural phenomenon arguing a thin-skinned race . 633
Cursing of no avail without the victim's name . . 635
Magic and kingship linked in the female line . . 636
Race In Folklore And Myth ....
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
Cuchulainn exempt from the Ultonian couvade ..
Cuchulainn racially a Celt in a society reckoning
A word or two by way of epilogue.
Additions And Corrections
Index . . . . . 695
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.