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Strabo: Strabonis Geographica recognovit Augustus Meineke

(Leipsic, 1852-3), 654.
Sturljeus: Edda Snorronis Sturlai (Copenhagen, 1848), 652.

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Taliesin, a Welsh periodical published at Ruthin in 1859-60, 135-7, 269.

Taliessin: The Book of TaJiessin (see Skene), 550, 614-7.

Tegid: Gwaith Bardonol y diwedar barch. John Jones 'Tegid' (also called Joan Tegid], edited by the Rev. Henry Roberts (Landovery, 1859), 445.

Triads: [The so-called Historical Triads, referred to in this volume, are to be found in the Myvyrian Archaiology (London, 1801), series i and ii in vol. ii, 1-22, and (the later) series iii in the same vol., 57-80. In the single-volume edition of the Myvyrian (Denbigh, 1670), they occupy continuously pp. 388414. Series ii comes from the Red Book of Hergest, and will be found also in the volume of the Oxford Mabinogion, pp. 297-309], 170, 281, 326, 382, 429-31, 433, 440, 441, 443-5, 498,500, 501, 503-9, 565,569

Tylor: Primitive Culture, Researches into the Development of Mythology, Philosophy, Religion, Language, Art, and Custom, by Edward Tylor (2nd ed., London, 1873), 290,329, 601, 603, 641, 658.

Twyne: Thomas Twyne's Breuiary of Britayne, a translation of Humfrey Lhuyd's Fragmentum (London, 1573), 412.

Ultilas: Ulfilas, Text, Grammar, and Dictionary, elaborated and edited by F. L. Stamm (Paderborn, 1869), 626.

Vigfusson: An Icelandic Dictionary, enlarged and completed by

Gudbrand Vigfusson (Oxford, 1874), 288, 652. Vising: see 563.

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Elijah Waring (London, 1850), 458. Westermarck: The History of Human Marriage, by Edward

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Weyman (London, 1895), 690. Williams: The English Works ofElieter Williams, with a memoir

of his life by his son, St. George Armstrong Williams

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see 439. Williams: Observations on the Snowdon Mountains, by William

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Y Gordofigion, an extinct Welsh periodical: see p. 450.

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Young: Burghead, by H. W. Young (Inverness, 1899), MS

CELTIC FOLKLORE

WELSH AND MANX

Gallias utique possedit, et quidem ad nostram memoriam. Namque Tiberii Cœsaris principatus sustulit Druidas eorum, et hoc genus vatum medicorumque. Sed quid ego hœc commemorem in arte Oceanum quoque transgressa, et ad naturee inane pervecta? Britannia hodieque earn attonite celebrât tantis cerimoniis, ut dedisse Persis videri possit. Adeo ista toto mundo consensere, quamquam discordi et sibi ignoto. Nee satis eestimari potest, quantum Romanis debeatur, qui sustulere monstra, in quibus hominem occidere religiosissimum erat, mandi vero etiam saluberrimum.

Puny, Historia Naturalis, xxx. 4.

Pline fait remarquer que ces pratiques antipathiques au génie grec sont d'origine médique. Nous les rencontrons en Europe à l'état de survivances. L'universalité de ces superstitions prouve en effet qu'elles émanent d'une source unique qui n'est pas européenne. Il est difficile de les considérer comme un produit de l'esprit aryen; il faut remonter plus haut pour en trouver l'origine. Si, en Gaule, en Grande-Bretagne, en Irlande, tant de superstitions relevant de la magie existaient encore au temps de Pline enracinées dans les esprits à tel point que le grand naturaliste pouvait dire, à propos de la Bretagne, qu'il semblait que ce fut elle qui avait donné la magie à la Perse, c'est qu'en Gaule, en Grande-Bretagne, et en Irlande le fond de la population était composé d'éléments étrangers à la race aryenne, comme les faits archéologiques le démontrent, ainsi que le reconnaît notre eminent confrère et ami, M. d'Arbois de Jubainville lui-même.

Alexandre Bertrand, La Religion des Gaulois, pp. 55, 56.

Une croyance universellement admise dans le monde lettré, en France et hors de France, fait des Français les fils des Gaulois qui ont pris Rome en 390 avant Jésus-Christ, et que César a vaincus au milieu du premier siècle avant notre ère. On croit que nous sommes des Gaulois, survivant à toutes les révolutions qui depuis tant de siècles ont bouleversé le monde. C'est une idée préconçue que, suivant moi, la science doit rejeter. Seuls à peu près, les archéologues ont vu la vérité. . . . Les pierres levées, les cercles de pierre, les petites cabanes construites en gros blocs de pierre pour servir de dernier asile aux défunts, étaient, croyait-on, des monuments celtiques. . . . On donnait à ces rustiques témoignages d'une civilisation primitive des noms bretons, ou néo-celtiques de France; on croyait naïvement, en reproduisant des mots de cette langue moderne, parler comme auraient (ait, s'ils avaient pu revenir à la vie, ceux qui ont remué ces lourdes pierres, ceux qui les ont fixées debout sur le sol ou même élevées sur d'autres. .... Mais ceux qui ont dressé les pierres levées, les cercles de pierres; ceux qui ont construit les cabanes funéraires ne parlaient pas celtique et le breton diffère du celtique comme le français du latin.

H. D'arbois De Jubainville, Les premiers Habitants de l'Europe, II. xi-xiii.

CHAPTER I
Undine's Kymric Sisters

Undine, liebes Bildchen du,
Seit ich zuerst aus alten Kunden
Dein scltsam Leuchten aufgefunden,
Wie sangst du oft mcin Herz in Ruh!

De La Motte Fouque'.

The chief object of this and several of the following chapters is to place on record all the matter I can find on the subject of Welsh lake legends: what I may have to say of them is merely by the way and sporadic, and I should feel well paid for my trouble if these contributions should stimulate others to communicate to the public bits of similar legends, which, possibly, still linger, unrecorded among the mountains of Wales. For it should be clearly understood that all such things bear on the history of the Welsh, as the history of no people can be said to have been written so long as its superstitions and beliefs in past times have not been studied; and those who may think that the legends here recorded are childish and frivolous, may rest assured that they bear on questions which could not themselves be called either childish or frivolous. So, however silly a legend may be thought, let him who knows such a legend communicate it to somebody who will place it on record; he will then probably find that it has more meaning and interest than he had anticipated.

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