The Triad of the Swineherds of the Isle of Prydain The former importance of swine's flesh as food The Triad clause about Coff's straying sow One killed by the Men of ILydaw in Ystrad Yw. Ystrad Yw defined and its name explained. Twrch Trwyth escaping to Cornwall after an en- counter in the estuary of the Severn Some of the names evidence of Goidelic speech The story about Gwydion and his swine compared Place-name explanations blurred or effaced. Enumeration of Arthur's losses in the hunt. The elemental associations of ILyr and Lir The folklorist's activity no fostering of superstition The difficulty of separating story and history 571 The Goidels becoming Compatriots or Kymry illustrated by the March and Labraid stories. Ychen Bannog. Possible survival of traditions about the urus A brief review of the lake legends and the iron tabu Her story about the reaper's little black soul Diseases regarded as also material entities 571 575 The difficulty of realizing primitive modes of thought. 605 608 The soul as a pigmy or a lizard, and the word enaid A different notion in the Mabinogi of Math The belief in the persistence of the body through changes 610 Shape-shifting and rebirth in Gwion's transformations 612 Tuan mac Cairill, Amairgen, and Taliessin D'Arbois de Jubainville's view of Erigena's teaching. 617 Enw, 'name,' and the idea of breathing A Celt's name on him, not by him or with him . The druid's method of name-giving non-Aryan Magic requiring metrical formulæ . The professional man's curse producing blisters. A natural phenomenon arguing a thin-skinned race Glottology and comparative mythology. The question of the feminine in Welsh syntax The Irish goddess Danu and the Welsh Dôn Tynghed or destiny in the Kulhwch story Traces of a Welsh confarreatio in the same context Cúchulainn as a rebirth of Lug paralleled in Lapland. 657 Doubtful origin of certain legends about Lug The historical element in fairy stories and lake legends 659 Fairy counting by fives evidence of a non-Celtic race The Basque numerals as an illustration. Prof. Sayce on Irishmen and Berbers Dark-complexioned people and fairy changelings The blond fairies of the Pennant district exceptional A summary of fairy life from previous chapters. Sir John Wynne's instance of men taken for fairies Some of the Brythonic names for fairies Dwarfs attached to the fortunes of their masters The question of fairy cannibalism. 677 679 The Irish síd, síde, and the Welsh Caer Sidi The mound dwellings of Pechts and Irish fairies. Prof. J. Morris Jones explaining the non-Aryan syntax of neo-Celtic by means of Egyptian and Berber The Picts probably the race that introduced it . 689 695 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. |