SURVIVALS OF THE CELTIC PAGANISM INTO MODERN

TIMES

The fall of the Celtic state worship began earlier in Britain than in her sister island. Neither was it Christianity that struck the first blow, but the rough humanity and stern justice of the Romans. That people was more tolerant, perhaps, than any the world has ever known towards the religions of others, and gladly welcomed the Celtic gods—as gods—into its own diverse Pantheon. A friendly Gaulish or British divinity might at any time be granted the so-to-speak divine Roman citizenship, and be assimilated to Jupiter, to Mars, to Apollo, or to any other properly accredited deity whom the Romans deemed him to resemble. It was not against the god, but against his worship at the hands of his priests, that Roman law struck. The colossal human sacrifices of the druids horrified even a people who were far from squeamish about a little bloodshed. They themselves had abolished such practices by a decree of the senate before Caesar first invaded Britain,[558] and could not therefore permit within their empire a cult which slaughtered men in order to draw omens from their death-agonies.[559] Druidism was first required to be renounced by those who claimed Roman citizenship; then it was vigorously put down among the less civilized tribes. Tacitus tells us how the Island of Mona (Anglesey)—the great stronghold of druidism—was attacked, its sacred groves cut down, its altars laid level, and its priests put to the sword.[560] Pliny, recording how the Emperor Tiberius had “suppressed the druids”, congratulates his fellow-countrymen on having put an end, wherever their dominion extended, to the monstrous customs inspired by the doctrine that the gods could take pleasure in murder and cannibalism.[561] The practice of druidism, with its attendant barbarities, abolished in Britain wherever the long Roman arm could reach to strike, took refuge beyond the Northern Wall, among the savage Caledonian tribes who had not yet submitted to the invader’s yoke. Naturally, too, it remained untouched in Ireland. But before the Romans left Britain, it had been extirpated everywhere, except among “the Picts and Scots”.

Christianity, following the Roman rule, completed the ruin of paganism in Britain, so far, at least, as its public manifestations were concerned. In the sixth century of our era, the monkish writer, Gildas, is able to refer complacently to the ancient British religion as a dead faith. “I shall not”, he says, “enumerate those diabolical idols of my country, which almost surpassed in number those of Egypt, and of which we still see some mouldering away within or without the deserted temples, with stiff and deformed features as was customary. Nor will I cry out upon the mountains, fountains, or hills, or upon the rivers, which now are subservient to the use of men, but once were an abomination and destruction to them, and to which the blind people paid divine honour.”[562] And with the idols fell the priests. The very word “druid” became obsolete, and is scarcely mentioned in the earliest British literature, though druids are prominent characters in the Irish writings of the same period.

The secular arm had no power in Scotland and in Ireland, consequently the battle between Paganism and Christianity was fought upon more equal terms, and lasted longer. In the first country, Saint Columba, and in the second, Saint Patrick are the personages who, at any rate according to tradition, beat down the druids and their gods. Adamnan, Abbot of Iona, who wrote his _Vita Columbæ_ in the last decade of the seventh century, describes how, a century earlier, that saint had carried the Gospel to the Picts. Their king, Brude, received him contemptuously, and the royal druids left no heathen spell unuttered to thwart and annoy him. But, as the power of Moses was greater than the power of the magicians of Egypt, so Saint Columba’s prayers caused miracles more wonderful and more convincing than any wrought by his adversaries. Such stories belong to the atmosphere of myth which has always enveloped heroic men; the essential fact is that the Picts abandoned the old religion for the new.

A similar legend sums up the life-work of Saint Patrick in Ireland. Before he came, Cromm Cruaich had received from time immemorial his yearly toll of human lives. But Saint Patrick faced the gruesome idol; as he raised his crozier, we are told, the demon fell shrieking from his image, which, deprived of its soul, bowed forward to the ground.

It is far easier, however, to overthrow the more public manifestations of a creed than to destroy its inner vital force. Cromm Cruaich’s idol might fall, but his spirit would survive—a very Proteus. The sacred places of the ancient Celtic religion might be invaded, the idols and altars of the gods thrown down, the priests slain, scattered, or banished, and the cult officially declared to be extinct; but, driven from the important centres, it would yet survive outside and around them. The more civilized Gaels and Britons would no doubt accept the purer gospel, and abandon the gods they had once adored, but the peasantry—the bulk of the population—would still cling to the familiar rites and names. A nobler belief and a higher civilization come, after all, only as surface waves upon the great ocean of human life; beneath their agitations lies a vast slumbering abyss of half-conscious faith and thought to which culture penetrates with difficulty and in which changes come very slowly.

We have already shown how long and how faithfully the Gaelic and Welsh peasants clung to their old gods, in spite of all the efforts of the clerics to explain them as ancient kings, to transform them into wonder-working saints, or to ban them as demons of hell. This conservative religious instinct of the agricultural populations is not confined to the inhabitants of the British Islands. The modern Greeks still believe in nereids, in lamias, in sirens, and in Charon, the dark ferryman of Hades.[563] The descendants of the Romans and Etruscans hold that the old Etruscan gods and the Roman deities of the woods and fields still live in the world as spirits.[564] The high altars of the “Lord of the Mound” and his terrible kin were levelled, and their golden images and great temples left to moulder in abandonment; but the rude rustic shrine to the rude rustic god still received its offerings. It is this shifting of the care of the pagan cult from chief to peasant, from court to hovel, and, perhaps, to some extent from higher to lower race, that serves to explain how the more primitive and uncouth gods have tended so largely to supplant those of higher, more graceful mien. Aboriginal deities, thrust into obscurity by the invasion of higher foreign types, came back to their own again.

For it seems plain that we must divide the spiritual population of the British Islands into two classes. There is little in common between the “fairy”, strictly so-called, and the unsightly elf who appears under various names and guises, as pooka, leprechaun, brownie, knocker, or bogle. The one belongs to such divine tribes as the Tuatha Dé Danann of Gaelic myth or their kin, the British gods of the Mabinogion. The other owes his origin to a quite different, and much lower, kind of imagination. One might fancy that neolithic man made him in his own image.

None the less has immemorial tradition wonderfully preserved the essential features of the Celtic nature-gods. The fairy belief of the present day hardly differs at all from the conception which the Celts had of their deities. The description of the Tuatha Dé Danann in the “Dialogue of the Elders” as “sprites or fairies with corporeal or material forms but indued with immortality” would stand as an account of prevailing ideas as to the “good people” to-day. Nor do the Irish and Welsh fairies of popular belief differ from one another. Both alike live among the hills, though in Wales a lake often takes the place of the “fairy mound”; both, though they war and marry among themselves, are semi-immortal; both covet the children of men, and will steal them from the cradle, leaving one of their own uncanny brood in the mortal baby’s stead; both can lay men and women under spells; both delight in music and the dance, and live lives of unreal and fantastic splendour and luxury. Another point in which they resemble one another is in their tiny size. But this would seem to be the result of the literary convention originated by Shakespeare; in genuine folktales, both Gaelic and British, the fairies are pictured as of at least mortal stature.[565]

But, Aryan or Iberian, beautiful or hideous, they are fast vanishing from belief. Every year, the secluded valleys in which men and women might still live in the old way, and dream the old dreams, tend more and more to be thrown open to the modern world of rapid movement and rapid thought. The last ten years have perhaps done more in this direction than the preceding ten generations. What lone shepherd or fisherman will ever see again the vision of the great Manannán? Have the stable-boys of to-day still any faith left in Finvarra? Is Gwyn ap Nudd often thought of in his own valleys of the Tawë and the Nedd? It would be hard, perhaps, to find a whole-hearted believer even in his local pooka or parish bogle.

It is the ritual observances of the old Celtic faith which have better weathered, and will longer survive, the disintegrating influences of time. There are no hard names to be remembered. Things may still be done for “luck” which were once done for religion. Customary observances die very slowly, held up by an only half acknowledged fear that, unless they are fulfilled, “something may happen”. We shall get, therefore, more satisfactory evidence of the nature of the Celtic paganism by examining such customs than in any other way.

We find three forms of the survival of the ancient religion into quite recent times. The first is the celebration of the old solar or agricultural festivals of the spring and autumn equinoxes and of the summer and winter solstices. The second is the practice of a symbolic human sacrifice by those who have forgotten its meaning, and only know that they are keeping up an old custom, joined with late instances of the actual sacrifices of animals to avert cattle-plagues or to change bad luck. The third consists of many still-living relics of the once universal worship of sacred waters, trees, stones, and animals.

Whatever may have been the exact meaning of the Celtic state worship, there seems to be no doubt that it centred around the four great days in the year which chronicle the rise, progress, and decline of the sun, and, therefore, of the fruits of the earth. These were: Beltaine, which fell at the beginning of May; Midsummer Day, marking the triumph of sunshine and vegetation; the Feast of Lugh, when, in August, the turning-point of the sun’s course had been reached; and the sad Samhain, when he bade farewell to power, and fell again for half a year under the sway of the evil forces of winter and darkness.

Of these great solar periods, the first and the last were, naturally, the most important. The whole Celtic mythology seems to revolve upon them, as upon pivots. It was on the day of Beltaine that Partholon and his people, the discoverers, and, indeed, the makers of Ireland, arrived there from the other world, and it was on the same day, three hundred years later, that they returned whence they came. It was on Beltaine-day that the Gaelic gods, the Tuatha Dé Danann, and, after them, the Gaelic men, first set foot on Irish soil. It was on the day of Samhain that the Fomors oppressed the people of Nemed with their terrible tax; and it was again at Samhain that a later race of gods of light and life finally conquered those demons at the Battle of Moytura. Only one important mythological incident—and that was one added at a later time!—happened upon any other than one of those two days; it was upon Midsummer Day, one of the lesser solar points, that the people of the goddess Danu took Ireland from its inhabitants, the Fir Bolgs.

The mythology of Britain preserves the same root-idea as that of Ireland. If anything uncanny took place, it was sure to be on May-day. It was on “the night of the first of May” that Rhiannon lost, and Teirnyon Twryf Vliant found, the infant Pryderi, as told in the first of the Mabinogion.[566] It was “on every May-eve” that the two dragons fought and shrieked in the reign of “King” Lludd.[567] It is on “every first of May” till the day of doom that Gwyn son of Nudd, fights with Gwyrthur son of Greidawl, for Lludd’s fair daughter, Creudylad.[568] And it was when she was “a-maying” in the woods and fields near Westminster that the same Gwyn, or Melwas, under his romance-name of Sir Meliagraunce, captured Arthur’s queen, Guinevere.[569]

The nature of the rites performed upon these days can be surmised from their pale survivals. They are still celebrated by the descendants of the Celts, though it is probable that few of them know—or would even care to know—why May Day, St. John’s Day, Lammas, and Hallowe’en are times of ceremony. The first—called “Beltaine” in Ireland, “Bealtiunn” in Scotland, “Shenn da Boaldyn” in the Isle of Man, and “Galan-Mai” (the Calends of May) in Wales—celebrates the waking of the earth from her winter sleep, and the renewal of warmth, life, and vegetation. This is the meaning of the May-pole, now rarely seen in our streets, though Shakespeare tells us that in his time the festival was so eagerly anticipated that no one could sleep upon its eve.[570] At midnight the people rose, and, going to the nearest woods, tore down branches of trees, with which the sun, when he rose, would find doors and windows decked for him. They spent the day in dancing round the May-pole, with rude, rustic mirth, man joining with nature to celebrate the coming of summer. The opposite to it was the day called “Samhain” in Ireland and Scotland, “Sauin” in Man, and “Nos Galan-gaeof” (the Night of the Winter Calends) in Wales. This festival was a sad one: summer was over, and winter, with its short, sunless days and long, dreary nights, was at hand. It was the beginning, too, of the ancient Celtic year,[571] and omens for the future might be extorted from dark powers by uncanny rites. It was the holiday of the dead and of all the more evil supernatural beings. “On November-eve”, says a North Cardiganshire proverb, “there is a bogy on every stile.” The Scotch have even invented a special bogy—the _Samhanach_ or goblin which comes out at Samhain.[572]

The sun-god himself is said to have instituted the August festival called “Lugnassad” (Lugh’s commemoration) in Ireland, “Lla Lluanys” in Man, and “Gwyl Awst” (August Feast) in Wales; and it was once of hardly less importance than Beltaine or Samhain. It is noteworthy, too, that the first of August was a great day at Lyons—formerly called Lugudunum, the _dún_ (town) of Lugus. The midsummer festival, on the other hand, has largely merged its mythological significance in the Christian Feast of St. John.

The characteristic features of these festivals give certain proof of the original nature of the great pagan ceremonials of which they are the survivals and travesties.[573] In all of them, bonfires are lighted on the highest hills, and the hearth fires solemnly rekindled. They form the excuse for much sport and jollity. But there is yet something sinister in the air; the “fairies” are active and abroad, and one must be careful to omit no prescribed rite, if one would avoid kindling their anger or falling into their power. To some of these still-half-believed-in nature-gods offerings were made down to a comparatively late period. When Pennant wrote, in the eighteenth century, it was the custom on Beltaine-day in many Highland villages to offer libations and cakes not only to the “spirits” who were believed to be beneficial to the flocks and herds, but also to creatures like the fox, the eagle, and the hoodie-crow which so often molested them.[574] At Hallowe’en (the Celtic Samhain) the natives of the Hebrides used to pour libations of ale to a marine god called Shony, imploring him to send sea-weed to the shore.[575] In honour, also, of such beings, curious rites were performed. Maidens washed their faces in morning dew, with prayers for beauty. They carried sprigs of the rowan, that mystic tree whose scarlet berries were the ambrosial food of the Tuatha Dé Danann.

In their original form, these now harmless rural holidays were undoubtedly religious festivals of an orgiastic nature-worship such as became so popular in Greece in connection with the cult of Dionysus. The great “lords of life” and of the powers of nature that made and ruled life were propitiated by maddening invocations, by riotous dances, and by human sacrifice.

The bonfires which fill so large a part in the modern festivals have been casually mentioned. Originally they were no mere _feux de joie_, but had a terrible meaning, which the customs connected with them preserve. At the Highland Beltaine, a cake was divided by lot, and whoever drew the “burnt piece” was obliged to leap three times over the flames. At the midsummer bonfires in Ireland all passed through the fire; the men when the flames were highest, the women when they were lower, and the cattle when there was nothing left but smoke. In Wales, upon the last day of October, the old Samhain, there was a slightly different, and still more suggestive rite. The hill-top bonfires were watched until they were announced to be extinct. Then all would race headlong down the hill, shouting a formula to the effect that the devil would get the hindmost. The devil of a new belief is the god of the one it has supplanted; in all three instances, the custom was no mere meaningless horse-play, but a symbolical human sacrifice.

A similar observance, but of a more cruel kind, was kept up in France upon St. John’s Day, until forbidden by law in the reign of Louis the Fourteenth. Baskets containing living wolves, foxes, and cats were burned upon the bonfires, under the auspices and in the presence of the sheriffs or the mayor of the town.[576] Caesar noted the custom among the druids of constructing huge wicker-work images, which they filled with living men, and set on fire, and it can hardly be doubted that the wretched wolves, foxes, and cats were ceremonial substitutes for human beings.

An ingenious theory was invented, after the introduction of Christianity, with the purpose of allowing such ancient rites to continue, with a changed meaning. The passing of persons and cattle through flame or smoke was explained as a practice which interposed a magic protection between them and the powers of evil. This homœopathic device of using the evil power’s own sacred fire as a means of protection against himself somewhat suggests that seething of the kid in its mother’s milk which was reprobated by the Levitical law; but, no doubt, pagan “demons” were considered fair game. The explanation, of course, is an obviously and clumsily forced one; it was the grim druidical philosophy that—to quote Caesar—“unless the life of man was repaid for the life of man, the will of the immortal gods could not be appeased” that dictated both the national and the private human sacrifices of the Celts, the shadows of which remain in the leaping through the bonfires, and in the numerous recorded sacrifices of cattle within quite recent times.

Mr. Laurence Gomme, in his _Ethnology in Folklore_, has collected many modern instances of the sacrifices of cattle not only in Ireland and Scotland, but also in Wales, Yorkshire, Northamptonshire, Cornwall, and the Isle of Man.[577] “Within twenty miles of the metropolis of Scotland a relative of Professor Simpson offered up a live cow as a sacrifice to the spirit of the murrain.”[578] In Wales, when cattle-sickness broke out, a bullock was immolated by being thrown down from the top of a high rock. Generally, however, the wretched victims were burned alive. In 1859 an Isle of Man farmer offered a heifer as a burnt offering near Tynwald Hill, to avert the anger of the ghostly occupant of a barrow which had been desecrated by opening. Sometimes, even, these burnt oblations were offered to an alleged Christian saint. The registers of the Presbytery of Dingwall for the years 1656 and 1678 contain records of the sacrifices of cattle upon the site of an ancient temple in honour of a being whom some called “St. Mourie”, and others, perhaps knowing his doubtful character, “ane god Mourie”.[579] At Kirkcudbright, it was St. Cuthbert, and at Clynnog, in Wales, it was St. Beuno, who was thought to delight in the blood of bulls.[580]

Such sacrifices of cattle appear mainly to have been offered to stay plague among cattle. Man for man and beast for beast, was, perhaps, the old rule. But among all nations, human sacrifices have been gradually commuted for those of animals. The family of the O’Herlebys in Ballyvorney, County Cork, used in olden days to keep an idol, “an image of wood about two feet high, carved and painted like a woman”.[581] She was the goddess of smallpox, and to her a sheep was immolated on behalf of anyone seized with that disease.

The third form of Celtic pagan survival is found in numerous instances of the adoration of water, trees, stones, and animals. Like the other “Aryan” nations, the Celts worshipped their rivers. The Dee received divine honours as a war-goddess with the title of Aerfon, while the Ribble, under its name of Belisama, was identified by the Romans with Minerva.[582] Myths were told of them, as of the sacred streams of Greece. The Dee gave oracles as to the results of the perpetual wars between the Welsh and the English; as its stream encroached either upon the Welsh or the English side, so one nation or the other would be victorious.[583] The Tweed, like many of the Greek rivers, was credited with human descendants.[584] That the rivers of Great Britain received human sacrifices is clear from the folklore concerning many of them. Deprived of their expected offerings, they are believed to snatch by stealth the human lives for which they crave. “River of Dart, River of Dart, every year thou claimest a heart,” runs the Devonshire folk-song. The Spey, too, requires a life yearly,[585] but the Spirit of the Ribble is satisfied with one victim at the end of every seven years.[586]

Evidence, however, of the worship of rivers is scanty compared with that of the adoration of wells. “In the case of well-worship,” says Mr. Gomme, “it may be asserted with some confidence that it prevails in every county of the three kingdoms.”[587] He finds it most vital in the Gaelic counties, somewhat less so in the British, and almost entirely wanting in the Teutonic south-east. So numerous, indeed, are “holy wells” that several monographs have been written solely upon them.[588] In some cases these wells were resorted to for the cure of diseases; in others, to obtain change of weather, or “good luck”. Offerings were made to them, to propitiate their guardian gods or nymphs. Pennant tells us that in olden times the rich would sacrifice one of their horses at a well near Abergeleu, to secure a blessing upon the rest.[589] Fowls were offered at St. Tegla’s Well, near Wrexham, by epileptic patients.[590] But of late years the well-spirits have had to be content with much smaller tributes—such trifles as pins, rags, coloured pebbles, and small coins.

With sacred wells were often connected sacred trees, to whose branches rags and small pieces of garments were suspended by their humble votaries. Sometimes, where the ground near the well was bare of vegetation, bushes were artificially placed beside the water. The same people who venerated wells and trees would pay equal adoration to sacred stones. Lord Roden, describing, in 1851, the Island of Inniskea, off the coast of Mayo, asserts that a sacred well called “Derrivla” and a sacred stone called “Neevougi”, which was kept carefully wrapped up in flannel and brought out at certain periods to be publicly adored, seemed to be the only deities known to that lone Atlantic island’s three hundred inhabitants.[591] It sounds incredible; but there is ample evidence of the worship of fetish stones by quite modern inhabitants of our islands. The Clan Chattan kept such a stone in the Isle of Arran; it was believed, like the stone of Inniskea, to be able to cure diseases, and was kept carefully “wrapped up in fair linen cloth, and about that there was a piece of woollen cloth”.[592] Similarly, too, the worship of wells was connected with the worship of animals. At a well in the “Devil’s Causeway”, between Ruckley and Acton, in Shropshire, lived, and perhaps still live, four frogs who were, and perhaps still are, believed to be “the devil and his imps”—that is to say, gods or demons of a proscribed idolatry.[593] In Ireland such guardian spirits are usually fish—trout, eels, or salmon thought to be endowed with eternal life.[594] The genius of a well in Banffshire took the form of a fly, which was also said to be undying, but to transmigrate from body to body. Its function was to deliver oracles; according as it seemed active or lethargic, its votaries drew their omens.[595] It is needless to multiply instances of a still surviving cult of water, trees, stones, and animals. Enough to say that it would be easy. What concerns us is that we are face to face in Britain with living forms of the oldest, lowest, most primitive religion in the world—one which would seem to have been once universal, and which, crouching close to the earth, lets other creeds blow over it without effacing it, and outlives one and all of them.

It underlies the three great world-religions, and still forms the real belief of perhaps the majority of their titular adherents. It is characteristic of the wisdom of the Christian Church that, knowing its power, she sought rather to sanctify than to extirpate it. What once were the Celtic equivalents of the Greek “fountains of the nymphs” were consecrated as “holy wells”. The process of so adopting them began early. St. Columba, when he went in the sixth century to convert the Picts, found a spring which they worshipped as a god; he blessed it, and “from that day the demon separated from the water”.[596] Indeed, he so sanctified no less than three hundred such springs.[597] Sacred stones were equally taken under the ægis of Christianity. Some were placed on the altars of cathedrals, others built into consecrated walls. The animal gods either found themselves the heroes of Christian legends, or where, for some reason, such adoption was hopeless, were proclaimed “witches’ animals”, and dealt with accordingly. Such happened to the hare, a creature sacred to the ancient Britons,[598] but now in bad odour among the superstitious. The wren, too, is hunted to death upon St. Stephen’s Day in Ireland. Its crime is said to be that it has “a drop of the de’il’s blood in it”, but the real reason is probably to be found in the fact that the Irish druids used to draw auguries from its chirpings.

* * * * *

We have made in this volume some attempt to draw a picture of the ancient religion of our earliest ancestors, the Gaelic and the British Celts. We have shown what can be gathered of the broken remnants of a mythology as splendid in conception and as brilliant in colour as that of the Greeks. We have tried to paint its divine figures, and to retell their heroic stories. We have seen them fall from their shrines, and yet, rising again, take on new lives as kings, or saints, or knights of romance, and we have caught fading glimpses of them surviving to-day as the “fairies”, their rites still cherished by worshippers who hardly know who or why they worship. Of necessity this survey has been brief and incomplete. Whether the great edifice of the Celtic mythology will ever be wholly restored one can at present only speculate. Its colossal fragments are perhaps too deeply buried and too widely scattered. But, even as it stands ruined, it is a mighty quarry from which poets yet unborn will hew spiritual marble for houses not made with hands.

-----

Footnote 558:

In the year 55 B.C.

Footnote 559:

_Strabo_, Book IV, chap. IV.

Footnote 560:

_Annals_, Book XIV, chap. XXX.

Footnote 561:

_Natural History_, Book XXX.

Footnote 562:

Gildas. See _Six Old English Chronicles_—Bohn’s Libraries.

Footnote 563:

Rennell Rodd: _Customs and Lore of Modern Greece_. Stuart Glennie: _Greek Folk Songs_.

Footnote 564:

Charles Godfrey Leland: _Etruscan Roman Remains in Popular Tradition_.

Footnote 565:

Rhys: _Celtic Folklore_, p. 670; Curtin: _Tales of the Fairies and of the Ghost World_; and Mr. Leland Duncan’s _Fairy Beliefs from County Leitrim_ in _Folklore_, June, 1896.

Footnote 566:

The Mabinogi of _Pwyll, Prince of Dyfed_.

Footnote 567:

The story of Lludd and Llevelys.

Footnote 568:

_Kulhwch and Olwen._

Footnote 569:

_Morte Darthur_, Book XIX, chaps. I and II.

Footnote 570:

_Henry VIII_, act V, scene 3.

Footnote 571:

Rhys: _Hibbert Lectures_, p. 514.

Footnote 572:

_Ibid._, p. 516.

Footnote 573:

A good account of the Irish festivals is given by Lady Wilde in her _Ancient Legends of Ireland_, pp. 193-221.

Footnote 574:

Pennant: _A Tour in Scotland and Voyage to the Hebrides_, 1772.

Footnote 575:

Martin: _Description of the Western Islands of Scotland_, 1695.

Footnote 576:

Gaidoz: _Esquisse de la Réligion des Gaulois_, p. 21.

Footnote 577:

Gomme: _Ethnology in Folklore_, pp. 136-139.

Footnote 578:

_Ibid._, p. 137.

Footnote 579:

Mitchell: _The Past in the Present_, pp. 271, 275.

Footnote 580:

Elton: _Origins of English History_, p. 284.

Footnote 581:

Gomme: _Ethnology in Folklore_, p. 140.

Footnote 582:

The word Dee probably meant “divinity”. The river was also called Dyfridwy, _i.e._ “water of the divinity”. See Rhys: _Lectures on Welsh Philology_, p. 307.

Footnote 583:

Rhys: _Celtic Britain_, p. 68.

Footnote 584:

Rogers: _Social Life in Scotland_, chap. III, p. 336.

Footnote 585:

_Folklore_, chap. III, p. 72.

Footnote 586:

Henderson: _Folklore of Northern Counties_, p. 265.

Footnote 587:

Gomme: _Ethnology in Folklore_, p. 78.

Footnote 588:

Hope: _Holy Wells of England_; Harvey: _Holy Wells of Ireland_.

Footnote 589:

Sikes: _British Goblins_, p. 351.

Footnote 590:

_Ibid._, p. 329.

Footnote 591:

Roden: _Progress of the Reformation in Ireland_, pp. 51-54.

Footnote 592:

Martin: _Description of the Western Islands_, pp. 166-226.

Footnote 593:

Burne: _Shropshire Folklore_, p. 416.

Footnote 594:

Gomme: _Ethnology in Folklore_, pp. 92-93.

Footnote 595:

_Ibid._, p. 102.

Footnote 596:

Adamnan’s _Vita Columbæ_.

Footnote 597:

Dr. Whitley Stokes: _Three Middle Irish Homilies_.

Footnote 598:

Caesar: _De Bello Gallico_, Book V, chap. XII.

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APPENDIX

A FEW BOOKS UPON CELTIC MYTHOLOGY AND LITERATURE

The object of this short list is merely to supplement the marginal notes by pointing out to a reader desirous of going deeper into the subject the most recent and accessible works upon it. That they should be accessible is, in its intention, the most important thing; and therefore only books easily and cheaply obtainable will be mentioned.

INTRODUCTORY

Matthew Arnold.—THE STUDY OF CELTIC LITERATURE. Popular Edition. London, 1891.

Ernest Renan.—THE POETRY OF THE CELTIC RACES (and other studies). Translated by William G. Hutchinson. London, 1896.

_Two eloquent appreciations of Celtic literature._

Magnus Maclean, M.A., D.C.L.—THE LITERATURE OF THE CELTS. Its History and Romance. London, 1902.

_A handy exposition of all the branches of Celtic literature._

Elizabeth A. Sharp (editor).—LYRA CELTICA. An Anthology of Representative Celtic Poetry. Ancient Irish, Alban, Gaelic, Breton, Cymric, and Modern Scottish and Irish Celtic Poetry. With introduction and notes by William Sharp. Edinburgh, 1896.

Alfred Nutt.—CELTIC AND MEDIÆVAL ROMANCE. No. 1 of Mr. Nutt’s “Popular Studies in Mythology, Romance, and Folklore”. London, 1899.

_A pamphlet briefly tracing the indebtedness of mediæval European literature to pre-mediæval Celtic sources._

HISTORICAL

H. d’Arbois de Jubainville.—LA CIVILISATION DES CELTES ET CELLE DE L’ÉPOPÉE HOMÉRIQUE. Paris, 1899.

_Vol. VI of the author’s monumental “Cours de Littérature celtique.”_

Patrick Weston Joyce.—A SOCIAL HISTORY OF ANCIENT IRELAND, treating of the Government, Military System, and Law; Religion, Learning, and Art; Trades, Industries, and Commerce; Manners, Customs, and Domestic Life of the Ancient Irish People. 2 vols. London, 1903.

Charles I. Elton, F.S.A.—ORIGINS OF ENGLISH HISTORY. Second edition, revised. London, 1890.

John Rhys.—CELTIC BRITAIN. “Early Britain” Series. London, 1882.

H. d’Arbois de Jubainville.—INTRODUCTION À L’ÉTUDE DE LA LITTÉRATURE CELTIQUE. Vol. I of the “Cours de Littérature celtique”. Paris, 1883.

_Contains, among other information, the fullest and most authentic account of the druids and druidism._

GAELIC MYTHOLOGY

H. d’Arbois de Jubainville.—LE CYCLE MYTHOLOGIQUE IRLANDAIS ET LA MYTHOLOGIE CELTIQUE. Vol. II of the “Cours de Littérature celtique”. Paris, 1884. Translated into English as

THE IRISH MYTHOLOGICAL CYCLE AND CELTIC MYTHOLOGY. With notes by R. I. Best. Dublin, 1903.

_An account of Irish mythical history and of some of the greater Gaelic gods. With chapters on some of the more striking phases of Celtic belief._

Alfred Nutt.—THE VOYAGE OF BRAN, SON OF FEBAL. An Irish Historic Legend of the eighth century. Edited by Kuno Meyer. With essays upon the Happy Otherworld in Irish Myth and upon the Celtic Doctrine of Rebirth. Vol. I—The Happy Otherworld. Vol. II—The Celtic Doctrine of Rebirth. Grimm Library, Vols. IV and VI. London, 1895-1897.

_Contains, among other notable contributions to the study of Celtic mythology, an enquiry into the nature of the Tuatha Dé Danann, a subject briefly treated in the same author’s_

THE FAIRY MYTHOLOGY OF SHAKESPEARE. No. 6 of “Popular Studies in Mythology, Romance, and Folklore”. London, 1900.

Patrick Weston Joyce.—OLD CELTIC ROMANCES. Translated from the Gaelic. London, 1894.

_A retelling in popular modern style of some of the more important mythological and Fenian stories._

Lady Gregory.—GODS AND FIGHTING MEN. The story of the Tuatha Dé Danann and of the Fianna of Erin. Arranged and put into English by Lady Gregory. With a Preface by W. B. Yeats. London, 1904.

_Covers much the same ground as Mr. Joyce’s book, but in more literary manner._

Alfred Nutt.—OSSIAN AND THE OSSIANIC LITERATURE. No. 3 of “Popular Studies in Mythology, Romance, and Folklore”. London, 1899.

_A short survey of the literature connected with the Fenians._

John Gregorson Campbell, Minister of Tiree.—THE FIANS. Stories, poems, and traditions of Fionn and his Warrior Band, collected entirely from oral sources. With introduction and bibliographical notes by Alfred Nutt. Vol. IV of “Waifs and Strays of Celtic Tradition”. London, 1891.

_An account of the Fenians from the Scottish-Gaelic side._

Alfred Nutt.—CUCHULAINN THE IRISH ACHILLES. No. 8 of “Popular Studies in Mythology, Romance, and Folklore”. London, 1900.

_A brief but excellent introduction to the Cuchulainn cycle._

Lady Gregory.—CUCHULAIN OF MUIRTHEMNE. The story of the Men of the Red Branch of Ulster. Arranged and put into English by Lady Gregory. With a Preface by W. B. Yeats. London, 1902.

_A retelling in poetic prose of the tales connected with Cuchulainn._

Eleanor Hull.—THE CUCHULLIN SAGA IN IRISH LITERATURE. Being a collection of stories relating to the Hero Cuchullin, translated from the Irish by various scholars. Compiled and edited with introduction and notes by Eleanor Hull. With Map of Ancient Ireland. Grimm Library, Vol. VIII. London, 1898.

_A series of Cuchulainn stories from the ancient Irish manuscripts. More literal than Lady Gregory’s adaptation._

H. d’Arbois de Jubainville.—L’ÉPOPÉE CELTIQUE EN IRLANDE. Vol. V of the “Cours de Littérature celtique”. Paris, 1892.

_A collection, translated into French, of some of the principal stories of the Cuchulainn cycle, with various appendices upon Gaelic mythological subjects._

L. Winifred Faraday, M.A.—THE CATTLE RAID OF CUALGNE (Tain Bo Cuailgne). An old Irish prose-epic translated for the first time from the Leabhar na h-Uidhri and the Yellow Book of Lecan. Grimm Library, Vol. XVI. London, 1904.

_A strictly literal rendering of the central episode of the Cuchulainn cycle._

BRITISH MYTHOLOGY

Ivor B. John.—THE MABINOGION. No. 11 of “Popular Studies in Mythology, Romance, and Folklore”. London, 1901.

_A pamphlet introduction to the Mabinogion literature._

Lady Charlotte Guest.—THE MABINOGION. From the Welsh of the LLYFR COCH O HERGEST (the Red Book of Hergest) in the library of Jesus College, Oxford. Translated, with notes, by Lady Charlotte Guest.

First edition. Text, translation, and notes, 3 vols., 1849. Translation and notes only, 1 vol., 1877. The Boys’ Mabinogion, 1881.

_Cheap editions of this classic have been lately issued. One may obtain it in Mr. Nutt’s handsome little volume; as one of Dent’s “Temple Classics”; or in the “Welsh Library”._

J. Loth.—LES MABINOGION, traduits en entier pour la première fois en français avec un commentaire explicatif et des notes critiques. 2 vols. Vols. III and IV of De Jubainville’s “Cours de Littérature celtique”. Paris, 1889.

_A more exact translation than that of Lady Guest, with notes embodying more recent scholarship._

J. A. Giles, D.C.L.—OLD ENGLISH CHRONICLES, including ... Geoffrey of Monmouth’s British History, Gildas, Nennius ... Edited, with illustrative notes, by J. A. Giles, D.C.L. “Bohn’s Antiquarian Library”. London, 1901.

_The most accessible edition of Geoffrey of Monmouth._

Sir Thomas Malory.—THE MORTE DARTHUR. Edited by Dr. H. Oskar Sommer. Vol. I—the Text. Vol. II—Glossary, Index, &c. Vol. III—Study on the Sources. London, 1889-1891.

_Vol. I of this, the best text of the Morte Darthur, can be obtained separately._

Jessie L. Weston.—KING ARTHUR AND HIS KNIGHTS. A survey of Arthurian romance. No. 4 of “Popular Studies in Mythology, Romance, and Folklore”. London, 1899.

Alfred Nutt.—THE LEGENDS OF THE HOLY GRAIL. No. 14 of “Popular Studies in Mythology, Romance, and Folklore”. London, 1902.

_Useful introductions to a more special study of Arthurian literature._

COMPARATIVE STUDY OF CELTIC MYTHOLOGY

John Rhys.—LECTURES ON THE ORIGIN AND GROWTH OF RELIGION AS ILLUSTRATED BY CELTIC HEATHENDOM. “The Hibbert Lectures for 1886.” London, 1898.

John Rhys.—STUDIES IN THE ARTHURIAN LEGEND. Oxford, 1901.

_These two volumes are the most important attempts yet made towards a scientific and comprehensive study of the Celtic mythology._

CELTIC FAIRY AND FOLK LORE

GAELIC

T. Crofton Croker.—FAIRY LEGENDS AND TRADITIONS OF THE SOUTH OF IRELAND.

_This book is one of the earliest, and, if not the most scientific, perhaps the most attractive of the many collections of Irish fairy-lore. Later compilations are Mr. William Larminie’s_

_“West Irish Folktales and Romances”, and Mr. Jeremiah Curtin’s “Hero Tales of Ireland”, “Myths and Folklore of Ireland”, and “Tales of the Fairies, collected in South Munster”. On the Scotch side, notice should be particularly taken of Campbell’s “Popular Tales of the West Highlands” and the volumes entitled “Waifs and Strays of Celtic Tradition”. All these books are either recent or recently republished, and are merely selected out of a large list of works, valuable and otherwise, upon this lighter side of Celtic mythology._

BRITISH

John Rhys.—CELTIC FOLKLORE, WELSH AND MANX. 2 vols. Oxford, 1901.

Wirt Sikes.—BRITISH GOBLINS: Welsh Folklore, Fairy Mythology, Legends, and Traditions. By Wirt Sikes, United States Consul for Wales. London, 1880.

FOLKLORE COMPARATIVELY TREATED

George Laurence Gomme.—ETHNOLOGY IN FOLKLORE. “Modern Science” Series. London, 1892.

_An attempt to assign apparently non-Aryan beliefs and customs in the British islands to pre-Aryan inhabitants._

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INDEX

Aberffraw, marriage of Branwen at, 289. Abergeleu, sacred well at, 415. Achill Island, folk-tales preserved at, 233. Achilles, the Irish, 158. Achren, battle of, 305, 306; castle of, 320. Acrisius, 236. Adamnan’s _Life of Saint Columba_, 401, 417. Advocates’ Library at Edinburgh, 11, 190. Aebh, wife of Lêr, 142. Aed, son of Lêr, 143. Aedh, son of Miodhchaoin, 105. Aeife, wife of Lêr, 142, 143, 144. Aerfon, a title of the river Dee, 413. _Æs Sídhe_, the “folk of the mounds”, the gods or fairies, 137, 168. Africa, 19, 120, 274, 324. Aganippus, king of the Franks, 382, 383. Agriculture god of, British, 261; a Gaulish, 274. Ailbhe, foster-daughter of Bodb the Red, 142. Aileach, grave of Nuada at, 122, 157. Ailill, king of Connaught, 147, 154, 164, 165, 175, 179, 200. Ailinn, love-story of, 188, 189. Ailioll of Arran, 142. Ainé, queen of the fairies of South Munster, 244-246. Ainle, one of the sons of Usnach, 192, 193, 196. Airceltrai, the _sídh_ of Ogma, 136, 157. Airem, Eochaid, high king of Ireland, 147, 148, 149, 150, 151, 152, 331, 332. _Airem_, meaning of the word, 149, 333. Airmid, daughter of Diancecht, 80, 81, 82, 110. Alator, a war-god worshipped in Britain, 275. Alaw, river in Anglesey, 294, 295. Alba, 97, 104, 163, 178, 192, 193, 196, 382; Deirdre’s farewell to, 194-195. Albania, a name for Alba, 382. Ale of Goibniu, 61. Allobroges, 384, 385. Amaethon, son of Dôn, British god of Agriculture, 261, 305, 308, 313, 316, 345; fights against Brân in the battle of Achren, 305-308; assists Kulhwch to win Olwen, 345. Amergin, druid of the Milesians, 123-130. Amesbury, “castle” of, 29. Amlwch, stream of, 295. Ana, see Anu. Ancient Britons, who were the, 18-23. Aneurin, a sixth-century British bard, 11, 295, 372. Aneurin, the Book of, 11. Anglesey, island of, 289, 294, 322, 388, 400. Anglo-Saxon, our descent not entirely, 3. Anguish, Anguissance, king of Ireland, 357. Angus, Gaelic god of love and beauty, 56, 79, 80, 117, 136, 139-142, 147, 156, 157, 205, 211-214, 217, 218, 221, 240; his attributes, 56; his wooing of Caer, 140-142; cheats his father, the Dagda, 139; steals Etain from Mider, 147; helps Diarmait and Grainne, 217, 218, 221; matches his pigs against the Fenians, 213-214. Anicetus, Sol Apollo, a Romano-British god, 275. Animals, sacred, 406, 416, 417; sacrifices of, 406, 411, 412, 413. Anna, sister of Arthur, 323. _Annals of the Four Masters_, 204. Annwn, the British Otherworld, 254, 273, 278-282, 303, 308, 309, 318, 319, 321, 390, 391. _Annwn, the Spoiling of_, a poem by Taliesin, 305, 306, 317, 366. Anu, or Ana, a Gaelic goddess of prosperity and abundance, 50; the “Paps of Ana”, 50; still living in folklore as Aynia and Ainé, 245. Aoibhinn, queen of the fairies of North Munster, 244. Aoife, an Amazon defeated by Cuchulainn, 164, 176, 177. Aphrodité, the British, 271, 388. Apollo, the Gaelic, 62; the British, 262; a temple of, in Britain, 42, 325. Apples, of the Garden of the Hesperides, 98, 99, 102; in the Celtic Elysium, 98, 136. Apple-tree of Ailenn, 189. Aquitani, 22. Aranon, son of Milé, 123. Arawn, king of Annwn, 279, 280, 281, 306, 308, 309, 312, 315, 329, 357, 375. Ardan, a son of Usnach, 192, 193, 196. Ard Chein, 93. Arddu, Black Stone of, 305. Arês, 52. _Argetlám_, 49, 78. Arianrod, a British goddess, 261-265, 313, 317, 322, 364, 371; her place in later legend taken by Arthur’s sister, 364. Armagh, 136, 158. Arnold, Matthew, 3, 16, 356. Arran, Isle of, 60, 142, 415. Art, the “Lonely”, king of Tara, 189, 202. Artaius, Mercurius, a Gaulish god, 274. Arthur, 6, 8, 14, 155, 202, 222, 246, 258, 259, 271, 273, 274, 276, 296, 304, 306, 311, 312-320, 322, 323, 326, 327, 328, 329, 330-343, 348, 349, 351-360, 362, 364-366, 368, 371, 374-376, 392, 407; the mythical and the historical, 313, 314; assumes the attributes of Gwydion, 316; the Spoiling of Annwn by, 319-322; becomes head of the British Pantheon, 312-313; wins Olwen for Kulhwch, 343-353; in Geoffrey of Monmouth’s _History_, 374, 375; leads the Wild Hunt, 392. _Arthurian Legend, Studies in the_, Professor Rhys’s, 148, 158, 255, 257, 258, 269, 272, 274, 278, 285, 313, 314, 316, 321, 322, 323, 326, 327, 328, 329, 330, 331, 332, 333, 358, 359, 360, 364, 367, 368, 369, 370, 383, 387, 389. Artur, son of Nemed, 274. Aryans, 21, 31, 32, 247; common traditions of the, 32, 176, 189; Aryan languages, 21. Astarte, worshipped at Corbridge, 275. Astolat, 362. Athens, 153. Athlone, 175, 216. Augusel, a king of Scotland, 375. Aurelius, a British king, 325. Avallach, see Avallon. Avallon, a British god of the Underworld, 329, 359; Isle of, 374, and see Avilion. Avebury, the “castle” of, 29. Avilion, 133, 315, 329, 332, 334, 335, 390, 394. Aynia, a fairy queen of Ulster, 245.

Babylon, 178. Badb, a Gaelic war-goddess, 52, 53, 72, 117, 119, 245; the name often used generically, 53; description of a, 53. “Badger in the bag”, the game of, 285, 303. Badon, battle of, 338. Baile, love-story of, 188-189. Baile’s Strand, 186, 188. Bajocassus, Temple of the sun-god Belinus at, 276. Bala lake, 265. Balan, 276, 357, 364. Balder, 33. Balgatan, a mountain near Cong, 73. Balin, 276, 357, 358, 364. Ballymagauran, village of, 38. Ballymote, Book of, 10, 38, 123, 138, 229, 231. Ballysadare, 75. Balor, a king of the Fomors, 48-49, 50, 79, 83, 84, 90, 112, 113, 120, 233-239, 269, 324, 341, 345, 371; his evil eye, 49; kills Nuada and Macha, 112; is blinded by Lugh, 112; tales of, in modern folklore, 233-239. “Balor’s Hill”, 69, 90. Ban, king of Benwyk, 356, 360, 362. Banba, a goddess representing Ireland, 125; an ancient name of Ireland, 126, 153. _Banshee_, meaning of the word, 137. Baoisgne, Clann, 209, 217. Bards, 32, 42. Bardsey Island, 326. Barrow, river, how it got its name, 62. Barrule, South, 242. Barry, the, 246. Basque race, 19. Bath, 228, 275, 276, 338, 381. Bathurst’s _Roman Antiquities in Lydney Park_, 254. Battle of Achren, 305; of Badon, 338; of Camlan, 222, 315, 334, 337, 375, 376; of Clontarf, 53; of Gabhra, 222, 223, 225, 315; of Mag Rath, 52; of Moytura Northern, 107-117, 407; of Moytura Southern, 72-75; of the Trees, 123, 305-308. Bayeux, temple of Belinus at, 276. Bean, curious passage relating to the, 306, 307. Becuma of the Fair Skin, 202. Bedivere, Sir, 6. Bedwini, Arthur’s bishop, 337. Bedwyr, a follower of Arthur, 343, 344, 349. Belacatudor, a war-god worshipped in Britain, 275. Belgæ, 23, 76. Beli, a British god, 120, 252, 260, 268, 295, 313, 335-376. Belinus, a Celtic sun-god, 276, 358, 364; as a king of Britain, 276, 384, 385. Belisama, the Latin name of the Ribble, 413. Beltaine, the Gaelic May-day, 41, 65, 287, 406, 408, 409, 410. Berber race, 19. Beth, an Iberian god, 64. Bettws-y-coed, 7. Beuno, Saint, sacrifices of cattle to, 413. Big-Knife, Osla, 352, 353. Bilé, father of the Gaelic gods and men, 51, 65, 120, 121, 122, 252. Billingsgate, origin of name, 385. Birds, of Rhiannon, the, 273, 294, 296; Dechtiré and her maidens changed into, 160. Black Book of Caermarthen, the, 11, 255, 311, 312, 335. Bladud, mythical founder of Bath, 381. Blathnat, daughter of Mider, 55, 179. Bliant, Castle, 358. Blodeuwedd, wife of Lleu Llaw Gyffes, 265, 266, 268. Blood-fines among the Celts, 30; blood-fine paid for Cian, 94-97. Boann, wife of the Dagda, 55, 139, 141. Boar, wild, of Bengulben, 221; the Boar Trwyth, 347-353. Bodb the Red, son of the Dagda, 60, 133, 140, 141-145, 157, 205, 208; is made king of the Tuatha Dé Danann, 140; his swineherd, 164; marries his daughter Sadb to Finn, 208. Bogles, 393, 403, 405. Bonfires in Celtic ritual, 409-412. Bordeaux, Sir Huon of, 7. _Boreadæ_, 42. Borrach, 193, 195, 200. Bors, king of Gaul, 360. Bors, Sir, 368, 369. Boyne, river, 55, 56, 129, 136, 137, 158, 210, 213, 230. Brahmans, 32. Bran, son of Febal, an Irish king, 134, 135, 224. Bran, Finn’s favourite hound, 213. Brân, British god of the Underworld, 258, 271-272, 276, 289-294, 296, 306, 308, 313, 328, 329, 331, 338, 356, 357, 360, 364, 366, 384, 386, 387, 389, 394; fights the battle of Achren, 306; becomes the “Wonderful Head”, 296; in Geoffrey of Monmouth’s _History_, 384, 385; in the Morte Darthur, 356, 357; introduces Christianity into Britain, 386. Brandegore, King, 272, 356. Brandegoris, King, 356. Brandel, Brandiles, Sir, 356. Branwen, British goddess of love, 271, 289-294, 387. Brazil, 133. Brea, ford of, Finn killed at the, 222. Breasal’s Island, 133. Brécilien, Forest of, 361. Bregon, 121. Brennius, a mythical British king, 5, 276, 384, 385. Brennus, 385. Bress, son of Elathan, a Fomor, 50, 78-80, 82, 83, 90, 108-111, 115-116, 269; his beauty, 50; marries Brigit, and is made king over the Tuatha Dé Danann, 78; is forced to abdicate, 83; makes war on the Tuatha Dé Danann, 83; is defeated and captured, 115-116. Brian, son of Tuirenn, 90, 91, 92, 94, 99-102, 103, 105, 106. Briareus, 326. “Bridge of the Cliff”, the, 163. Bridget, Saint, 7, 56, 228. Brigantes, a North British tribe, 277. Brigantia, a British Minerva, 277. Brigindo, a Gaulish goddess, 277. Brigit, Gaelic goddess of fire, poetry, and the hearth, 56, 78, 109, 110, 228, 269, 277, 387; is married to Bress, 78; is canonized as Saint Bridget, 228, 387. Bri Leith, the _sídh_ of Mider, 136, 148, 152, 332. Brindled ox, the, 320. Britain, ancient names of, 292, 323. _British Goblins_, Mr. Wirt Sikes’, 389, 393, 415. Britons, ancient, who were the, 18-23. BRITONUM, HISTORIA. See Historia, Geoffrey, Nennius. Brittany, 24. Briun, son of Bethar, 113. Brownies, 248, 393, 403. Brude, king of the Picts, 401. Brugh-na-boyne, 136, 139, 160, 213, 214. Brutus, 121, 374. Brythons, 21, 22, 23, 24, 35. Buarainech, father of Balor, 48. Buinne, the Ruthless Red, son of Fergus, 193, 196, 197. Bull, the Brown, of Cualgne, 164, 165, 168, 175; the White-horned, of Connaught, 165, 175. Bwbachod, 393.

Cadbury, the supposed site of Camelot, 335. Cader Idris, 305. Caemhoc, Saint, 146. Caer, daughter of Etal Ambuel, 141. Caer Arianrod, 252, 264. Caer Badus, 381. Caer Bannawg, 367. Caer Colvin, 275. Caer Dathyl, 308, 310. Caer Golud, 320. Caer Llyr, 270. Caer London, 376. Caer Myrddin, 324. Caer Ochren, 320. Caer Pedryvan, 319, 356, 367. Caer Rigor, 319. Caer Sarrlog, 386. Caer Sidi, 319, 321, 322, 368. Caer Vandwy, 257, 320. Caer Vedwyd, 319. Caer Wydyr, 320. Caesar, Julius, 5, 8, 18, 22, 23, 25, 27, 30, 35, 38, 119, 204, 376, 399, 412, 417. Cairbré, son of Cormac, 206, 222, 315. Cairn of Octriallach, 110. Cairpré, son of Ogma, bard of the Tuatha Dé Danann, 58, 82, 83, 87, 139. Calais, 383. Calatin the wizard, 171, 172; daughters of Calatin, 178-181. Caledonians, 22. Camelot, 314, 335. Camlan, battle of, 222, 315, 334, 337, 375, 376. Camulodunum, the Roman name of Colchester, 276. Camulus, a Gaulish god of war and the sky, 51, 204, 275, 323. Caoilte, a Fenian hero, 63, 146, 208, 212, 217, 222, 227, 246. Caractacus, Caratacus, 271, 386, 387. Caradawc of the Strong Arms, son of Brân, 271, 291, 295, 338, 386, 389. Carbonek, 357, 367. Carmarthen, 324. Carnac, 114. Carnarvon, 310. Carrowmore, 114. Cassibellawn, Cassivelaunus, 376. “Cassiopeia’s Chair”, 252. Castell y Moch, 310. Castle of Arianrod, 252, 264. Castle Bliant, 358. Castle of Gwydion, 253. Castle Hacket, 244. Castle of Revelry, 366, 367. Castle of Riches, 367. “Castles”, Celtic, 29. Caswallawn, son of Beli, 295. _Cath Godeu._ See the “Battle of the Trees”. Cathbad, druid of Emain Macha, 161, 162, 174, 178, 181, 190, 198, 200. Cathubodva, a Gaulish war-goddess, 276. Cauldrons in Celtic mythology; the Dagda’s, 54, 71, 366; of Ogyrvran the Giant, 366; of Diwrnach the Gael, 346, 349; cauldron given by Brân to Matholwch, 290, 293, 366; cauldron stolen from Mider by Cuchulainn, 176, 366; cauldron kept in Annwn by the chief of Hades, 273, 319, 366; the legend of the Holy Grail founded upon Celtic myths of a cauldron of fertility and inspiration, 365-370. Celtæ, 22. Celtic mythical literature the forerunner of mediæval romance, 184. Celtic strain in modern Englishmen, 3. Celts, the, 19, 20, 21, 25-44, 70, 119, 121, 124, 136, 138, 261, 262, 278, 283, 329, 404, 407, 412. Cemmes, a parish in Pembrokeshire, 394. _Cenn Cruaich_, 41. _Cermait_, _i.e._ “Honey-mouth”, a title of Ogma, 57. Cethé, son of Diancecht, 62, 90. Cethlenn, wife of Balor, 90. “Chain, Lugh’s”, 62; “chief’s”, 93. Champion of the Tuatha Dé Danann, 59, 276; Champions of the Red Branch, see Red Branch; “The Champion’s Prophecy”, 201. Chariots, war, of the Celts, 25, 27, 28. Charon, 403. Chaucer, 2, 12. Chess, Mider’s game with Eochaid Airem, 149; Ossian’s game with Finn, 220. Children of Dôn, Nudd, and Llyr, 252. Christianity, introduced into Britain by Brân, 386, 387; conquers Druidism, 400, 401; adopts harmless heathen cults, 416, 417. Cian, son of Diancecht, 62, 63, 78, 84, 90-94, 106, 235-237, 239, 269, 345, 371. Ciaran, Saint, 10. Cichol the Footless, a Fomor, 66. Cilgwri, the Ousel of, 349. Clann Baoisgne, 209, 217, 222: Clan Chattan, 415. Clann Morna, 209, 211, 218, 232. Clann Neamhuinn, 216, 218. Clann Ronan, 218. _Clas Myrddin_, an old name for Britain, 323. Claudius, Roman emperor, 387. Cliodna, fairy queen of Munster, 244. Clontarf, battle of, 53. Clûd, goddess of the river Clyde, 284, 285. Cluricanes, 248. _Cnoc Miodhchaoin_, 97. Cnucha, battle of, 209. Coblynau, 393. Cocidius, a war-god worshipped by a Dacian colony in Cumberland, 275. Coed Helen, 310. Coel, a mythical king of Britain, 275, 323. _Coir Anmann_, the “Choice of Names”, an old Irish tract, 50, 54, 61, 245, 270. Colchester, 276. “Cole, Old King”, 276. Collen, Saint, 389, 390, 391. Columba, Saint, 12, 240, 401, 417. _Comes Britanniæ_, 313. _Comes Littoris Saxonici_, 314. Comyn, Michael, a Gaelic poet, 223. Conairé the Great, high king of Ireland, 152, 157. Conall the Victorious, 163, 177, 183, 192, 193, 197, 198. Conan, a Fenian hero, 209, 218. Conann, son of Febar, a king of the Fomors, 67. Conchobar, king of Ulster, 29, 147, 154-156, 158, 160-162, 166-168, 173, 174, 179, 185, 190-192, 193, 195-198, 200, 201, 204, 227; his treachery towards the sons of Usnach, 192-200; his tragical death, 155. Condates, a war-god worshipped in Britain, 275. Cong, village of, 73, 76. Conlaoch, son of Cuchulainn, 177, 178. Conn the Hundred Fighter, 201, 202. Conn, son of Lêr, 143. Conn, son of Miodhchaoin, 105. Connaught, 73, 75, 76, 165, 168. Connla, son of Conn the Hundred Fighter, 202. _Contemporary Review_, the, 241. Contrary Head, 242. Conway, river, 262. Cooking-places of the Fenians, 206. Cooking-spits of the women of Fianchuivé, 96; at Tara, 98. Cooley, see Cualgne. Coranians, a mythical tribe of dwarfs, 377-379. Corb, an Iberian god, 64. Corbridge, 275. Corc, son of Miodhchaoin, 105. Corca-Duibhne, 70. Corca-Oidce, 70. Cordeilla, daughter of Leir, in Geoffrey of Monmouth’s _History_, 381-383. Cordelia, daughter of Shakespeare’s _King Lear_, 259, 381. Coritiacus, a war-god worshipped in Britain, 275. Cormac, “the Magnificent”, 201, 202, 203, 206, 215, 222, 315. Cornwall, 3, 23, 294, 296, 327, 334, 353, 382, 384. Coronation Stone, the, 71. Corrib, see Lough Corrib. Corspitium, see Corbridge. Corwenna, mother of Brennius and Belinus, 385. Count of Britain, 313; of the Saxon Shore, 314. Court of Dôn, the, 252, 317. Cow, Balor’s Gray, 235, 236, 237, 240; Mider’s three cows, 57, 176. Cow, Book of the Dun, 10, 12, 14, 37, 156, 164, 175, 184, 202, 227. Credné, the bronze-worker of the Tuatha Dé Danann, 85, 86, 109. Crete, 153. Creudylad, daughter of the British sky-god Lludd, 256, 258, 259, 332, 348, 381, 407. Criminal Resolutions of Britain, the Three, 334. _Crom Croich_, 40. _Cromm Cruaich_, 38, 39, 41, 154, 402. Cronos, 63, 65, 326. “Croppies’ Grave”, the, at Tara, 72. Cruind, the river, 165. Cu, son of Diancecht, 62, 90. Cualgne, a province of Ulster, 164, 165, 175. Cuan, head of the Munster Fenians, 218. Cuchulainn, chief hero of the Ultonians, 10, 11, 14, 27, 154, 155, 156, 158-188, 192, 193, 202, 204, 210, 217, 223, 227, 274, 366; is the son of Lugh, 159-160; obvious solar character of, 158-159; how he obtained his name, 160-161; fights in the Táin Bó Chuailgne, 164-175; his wooing of Emer, 184-186; his raid upon the Other World, 175-176; his death, 183; is raised from the dead by Saint Patrick, 227. Culann, chief smith of the Ultonians, 161; “Culann’s Hound”, 161, 166. “Culture-King”, 153. Cumhal, father of Finn, 204, 209, 210, 275. Cunedda, a North British king, 373. Cunobelinus, king of Britain, 387. Curoi, king of Munster, 147, 154, 179. Custennin, 343, 344. Cuthbert, Saint, bulls sacrificed to, 413. Cwm Cawlwyd, the Owl of, 349. _Cwm Annwn_, the “Hounds of Hell”, 391, 392. Cwy, 320. Cymbeline, Shakespeare’s, 387. Cymri, 255, 373.

Dagda, the, Gaelic god of the Earth, 54, 78, 79, 87, 98, 107-109, 116, 117, 122, 132, 135, 136, 138-141, 156, 157, 211, 213, 228, 230, 240, 243, 269, 346, 366; his dress, arms, and harp, 54; his porridge-feast, 108; is cheated by his son Angus, 139; resigns the kingship of the Tuatha Dé Danann, 140; his last appearance, 157. Daire of Cualgne, owner of the Brown Bull, 165. Dalân, druid of Eochaid Airem, 392. Danes, the, 230. Danu, the mother of the Gaelic gods, the same as Anu, _q.v._, 44, 50, 51, 70, 245, 252, 407. Dart, river, 414. Dartmoor, 392. Darvha, Lake, 143-145. Deaf Valley, the, 180. Dechtiré, mother of Cuchulainn, 156, 159, 160, 181. Dé Danann, see Tuatha Dé Danann. Dee, river, 413. Deimne, the first name of Finn, 210. Deirdre, 190-200; Deirdre’s Farewell to Alba, 194-195; Deirdre’s Lament over the Sons of Usnach, 199-200. Demetia, Roman province of, 273, 278. Demetrius, an early traveller in Britain, 326. “Demon of the air”, Aeife changed into a, 145. Derivla, a sacred well in the island of Inniskea, 415. Desmond, fourth Earl of, nicknamed “the Magician”, 245. “Destiny, laying a”, a Celtic custom, 262-265, 340. Devon, 312, 392. Devwy, the dales of, 320. _Dialogue of the Elders_, the, 205, 222, 404; Dialogues of Patrick and Ossian, 226-227. Diancecht, the Gaelic god of medicine, 61, 62, 78, 80, 81, 82, 84, 85, 86, 90, 110, 141, 232, 269; makes a silver hand for Nuada, 78; kills his son Miach, 81-82; presides over the “Spring of Health”, 110; prescriptions of Diancecht, 232. Diarmait O’Duibhne, the Fenian Adonis, 209, 212, 215-221, 315. Dinadan, Sir, 328. Dinas Dinllev, 264. Dinas Emrys, 324, 381. Dingwall, Registers of the Presbytery of, 412. _Dinnsenchus_, 38, 40, 132, 154. Dio Cassius, 387. Diodorus Siculus, 41, 42, 325. Dionysus, rites of, 410. Dis Pater, 51, 120, 252, 383. Dissull the Giant, 348-349. Diwrnach the Gael, the cauldron of, 346, 349. Dobhar, king of Sicily, 96, 98, 102, 103. Doctrine of the transmigration of souls, 36, 37. Domnann, Fir, _i.e._ men of Domnu. See Fir Domnann. Domnu, a goddess, mother of the Fomors, 48, 70, 112; meaning of the name, 48; gods of Domnu, 48, 70; men of Domnu, 70. Dôn, the British equivalent of the Gaelic Danu, 44, 252, 260, 268, 269, 273, 295, 308, 310, 316; euhemerized into a king of Dublin, 372-373. Donn, son of Milé, 126-131, 246. “Donn’s House”, 246. Dormarth, the hound of Gwyn son of Nudd, 257. Dowth, 137-138. Dragon, Red, of Britain, 378; White, of the Saxons, 378. “Dragon-mouth”, a lake called, 141. _Dream of Rhonabwy_, the, 260, 312, 337, 338. Drogheda, 137. Drowes, river, 110. Drudwyn, the whelp of Greid the son of Eri, 347. Druidism, the religion of the Celts, 35, 43; possibly non-Aryan in origin, 36; in Gaul, 34; derived from Britain, 35; suppressed by the Romans, 399, 400. Druids, 18, 33-37, 84, 111, 115, 151, 179, 180, 182, 188, 202, 399-401, 411, 412, 417; origin of the name, 33; in Gaul, 34; in Britain, 35; human sacrifices of the druids, 37, 412; the druids of Brude, king of the Picts, 401. Drumcain, an old name for Tara, 126. Dublin, 66, 372. Duke of the Britains, the, 313. Dulachan, 247, 248. _Dul-dauna_, the, 237. Dun Cow, Book of the. See Cow. Dundalk, 177. Dundealgan, 177, 181, 188, 189. Dún Scaith, 175-176. _Dux Britanniarum._ See Duke of the Britains. Dwynwen, Saint, 388. Dyfan, Saint, 386. Dyfed, or Demetia, a province of South Wales, 273, 278, 279, 281, 282, 286, 298-301, 303, 304, 309, 310, 394. Dylan, a British god, 261, 262, 322, 335, 360, 364, 371.

Eagle, of Gwern Abwy, 350; Lleu changed into an, 266-268. Earl Gerald, 245. Easal, king of the Golden Pillars, 96, 103. Eber, son of Milé, 129-131, 146, 153. Eber Scot, 120. Eboracum, Roman name of York, 275. Edeyrn, son of Nudd, 260. Edinburgh, the Advocates’ Library at, 11. Eel, the Morrígú takes the shape of an, 169; transformation of the rival swineherds into eels, 165. Egypt, 120. Eigen, the first female saint in Britain, 386. Eildon Hills, Arthur living beneath the, 335. Elaine, 362. Elathan, a king of the Fomors, 49, 50, 78, 83, 90, 116, 269. Elayne, 358. Elberich, 392. _Elders, Dialogue of the._ See _Dialogue_. Elen Lwyddawg, wife of Myrddin, 323, 362. Eleutherius, Pope, 386. Ellylion, the Welsh elves, 393. Elton’s _Origins of English History_, 6, 8, 25, 26, 70, 228, 327, 413. Elves, 393. Elysium, Celtic. See Other World, Celtic. Emain Macha, the capital of ancient Ulster, 28, 29, 158, 160, 161, 162, 164, 173, 174, 179, 180, 183, 188, 192, 194, 196, 200, 201, 204. Emer, wife of Cuchulainn, 162, 164, 177, 184-188. _Emer, the Wooing of_, an old Irish saga, 28, 29, 37, 184. Emperor, a title given in Welsh legend to Arthur, 314, 338. Emrys, a title of Myrddin, 324, 329, 360, 369. Englishmen, Celtic strain in, 3. “Entertaining of the Noble Head”, the, 296. Eochaid, son of Erc, king of the Fir Bolgs, 69, 73, 74, 75. Eochaid Airem, see Airem. Eochaid O’Flynn, an Irish poet, 231. Erc, king of Tara, 179, 182, 183. Eremon, son of Milé, and first king of Ireland, 40, 129, 130, 131, 132, 146, 153, 154. Erin, 97, 98, 99, 102, 104, 126, 193, 225, 231; meaning of the word, 126. Eriu, a goddess representing Ireland, 125, 126, 128, 129. Eros, the Gaelic, 56, 140. See Angus. Essyllt, wife of March, or Mark. See Iseult. Etain, wife of Mider, 57, 139, 147-152, 154, 224, 331-333. Etair, a vassal of King Conchobar, 147. Etal Ambuel, father of Caer, 141. Etan, wife of Ogma, 62, 87, 239. Ethnea, a name of Ethniu in modern folklore, 238. Ethniu, daughter of Balor, 62, 79, 84, 90, 269, 371. _Ethnology in Folklore_, Mr. G. L. Gomme’s, 35, 69, 412, 413, 414, 416. Etirun, “an idol of the Britons”, 294. Etive, Loch, 193. Etruscans, the, 20; Etruscan mythology in modern Italian folklore, 403. Ettard, 358. _Ettarre, Pelleas and_, Tennyson’s idyll of, 358. Euhemerism of Gaelic gods, 227-230; of British gods, 372-389. Euskarian race, 19. Evelake, King, 359. Evnissyen, son of Penardun, 290, 292, 293.

Failinis, the hound of the king of Ioruaidhé, 96, 97, 104. _Fairie Queene_, Spenser’s, 7, 389. Fairies, the, 4, 137, 242-248, 389-393, 403, 404, 409, 418; the old gods are remembered as “fairies”, 243-248, 389-393; two varieties of fairy in folklore, 403; Irish and Welsh fairies identical in nature, 404; king of the Irish fairies, 136; king of the Welsh fairies, 392; size of the fairies, 404; fairy money, 377; fairy food, 391; the “fairy hills”, 135-139, 394. Fal, the stone of. See Stone of Destiny. “Falcon of May”, 369; “Falcon of Summer”, 369. Falga, Isle of, 57, 175. Falias, a city of the Tuatha Dé Danann, 71, 72. Fand, wife of Manannán son of Lêr, 186-188, 202. Faraday, Miss, her translation of the _Táin Bó Chuailgné_, 164. Fata Morgana, 395. Fate of the Children of Lêr, 142-146; of the Sons of Tuirenn, 90-105; of the Sons of Usnach, 190-200. Fea, a war-goddess, wife of Nuada, 52. “Feast of Age”, Manannán’s, 61, 98, 143. Feast of Lugh, see Lugnassad. Feast of St. John, 409. Fec’s Pool, on the Boyne, 210. Fedlimid, vassal to King Conchobar, 190. Fenians, the, 11, 17, 155, 201, 203-209, 211-215, 217-219, 220-223, 225, 226, 314, 315; real or mythical, 203-205; origin of, 206; duties of, 206; accomplishments of, 207; chief heroes of, 207-209; destruction of, at the battle of Gabhra, 222; stories of, 209-226; the Fenian sagas possibly non-Aryan, 70. Fenius Farsa, 120. Ferdiad, a warrior slain by Cuchulainn, 172, 173, 184. Fergus, son of Finn, 208. Fergus, son of Roy, an Ulster hero, 14, 166, 167, 170, 171, 175, 192-196, 198, 200. Fergusson, Dr. James, 76, 114, 137, 138. Festivals, Celtic solar or agricultural, 405-412. Ffordd Elen, 324. Fiacha, son of Conchobar, 197, 198. Fiachadh, king of Ireland, 206. Fiachra, son of Lêr, 143. Fianchuivé, submarine island of, 97, 104. _Fianna Eirinn_, see Fenians. Figol, son of Mamos, druid of the Tuatha Dé Danann, 90. Findabair, daughter of Medb, 168. Findias, a city of the Tuatha Dé Danann, 71, 72. Finn mac Coul (Cumhail), 4, 11, 16, 37, 146, 155, 201, 203, 204, 206, 207, 208, 209, 210-218, 220-222, 224, 226, 246, 254, 274, 314, 315; his upbringing and boy-feats, 209-210; reorganizes the Fenians, 211; is killed at the Ford of Brea, 222; is reborn as Mongan, an Ulster chief, 37; is he historical or mythical, 204; parallels between Finn and Arthur, 314-315. Finn mac Gorman, compiler of the Book of Leinster, 10. Finn the Seer, 210. Finola, daughter of Lêr, 143. Finvarra, king of the Irish fairies, 243, 244, 405. Fiona Macleod, Miss, 241. Fionn, see Finn. Fionnbharr, the _sídh_ of Meadha assigned to, 136; his appearance in the Fenian sagas, 212; becomes fairy king of Ireland, 243. Fir Bolgs, an Iberian tribe, 68-70, 72-78, 114, 125, 229, 230, 407. Fir Domnann, an Iberian tribe, 68-70, 76, 172. Fir Gaillion, an Iberian tribe, 68-70, 76. Fish, sacred, 416. Fly, Etain changed into a, 147; Lugh takes the form of a, 159; a sacred, 416. _Folklore, Ethnology in._ See _Ethnology_. Folk-tales, Irish, 233-240; Welsh, 371. Fomors, Gaelic deities of Death, Darkness, and the Sea, 11, 48-50, 67, 70, 76, 83, 86, 88, 89, 90, 98, 107-117, 120, 122, 157, 205, 225, 229, 230, 252, 269, 274, 327, 406; meaning of the name, 48; their war with the Tuatha Dé Danann, 107-117; are the Lochlannach in the Fenian sagas, 205. Forgall the Wily, father of Emer, 162, 163, 164, 184. Fotla, a goddess representing Ireland, 125; an ancient name of Ireland, 126. “Four Ancient Books of Wales”, the, 11, 15. See also Skene. “Four Branches of the Mabinogi”, the, 14, 15, 251, 278, 289, 312, 355. “Four-cornered castle”, the, 366. Frazer’s _Golden Bough_, 33. “Frivolous Battles of Britain, The Three”, 334. Frogs, sacred, 416. Fury, Great, and Little Fury, two swords of Manannán, 60, 217.

Gabhra, battle of, 222, 223, 225, 315. Gabius, a Roman consul, 385. Gabriel Hounds, the, 392. _Gae bolg_, Cuchulainn’s spear, 170, 173, 178. Gaels, 68, 69, 70, 71, 76, 93, 108, 119, 124, 149, 183, 203, 204, 230, 357. Gaiar, son of Manannán, 202. Gaillion, Fir. See Fir Gaillion. Galahad, Sir, 362, 368, 369. _Galan-mai_, Welsh spring festival, 408. _Gan Ceanach_, 247. Garden of the Hesperides, the, 95, 98, 99. Gargantua, Rabelais’, 386. Gast Rhymri’s cubs, 347, 349. Gaul, 22, 274, 276, 383, 384, 385. Gauls, the, 22, 23, 119, 230. Gavida, 238, 239. Gavidjeen Go, 235. Gawain, Sir, 360, 363, 364, 369, 375. _Geasa_, taboos among the Irish Celts, 177, 195, 216. _Genii locorum_, 43. Geoffrey of Monmouth, 9, 121, 251, 254, 259, 276, 323, 324, 330, 336, 372, 373-376, 381, 384. George’s Hill, Saint, 29. Geraint, 312, 387. Gildas, a British writer, 400. “Glamour, the Realm of”, an old name for Dyfed, 279. Glamour put on Cuchulainn by Cathbad, 178; by the daughters of Calatin, 179, 180; put on the sons of Usnach, 198; on Arianrod, 264, 265; on Dyfed, 298. Glass Castle, of the Fomors, 67; a synonym for the other world, 320, 367. Glastonbury, 260, 329. Glastonbury Tor, 272, 390. Glenn Faisi, 130. Glora, Isle of, 144, 145, 146. Glyn Cûch, 279, 281. Gobhan Saer, the, 232, 235, 240. Goibniu, Gaelic god of smithcraft, 61, 84, 86, 98, 109, 110, 141, 231, 232, 238, 239, 261, 371; forges the weapons of the Tuatha Dé Danann, 61, 109; kills Ruadan, 110; his ale, 61; survives in tradition as the Gobhan Saer, _q.v._; as a character in folk-tale, 232-240. See Gavida and Gavidjeen Go. Goidel, a mythical ancestor of the Irish, 120. Goidels, the, 21, 22, 23, 24, 35. Golden bough, the mistletoe the, 33. Golden Pillars, king of the. See Easal. Goll, 209, 211, 222. Gomme, Mr. G. L., 20, 35, 69, 412, 413, 414, 416. Gonorilla, daughter of Leir, 381, 382. Gore, 357. See Gower. Goreu, Arthur’s cousin, 317, 338. Gorias, a city of the Tuatha Dé Danann, 71, 72, 97. Govannan son of Dôn, British god of Smithcraft, 261, 313, 316, 345; kills his nephew Dylan, 261; assists Kulhwch, 345. Gower regarded as part of the other world, 272, 356, 357, 373. Grail, the Holy, 2, 7, 273, 357-359, 365-370. Grainne, 209, 215-221, 315. _Graves of the Warriors, the Verses of the_, 272, 311, 334. Gray of Macha, Cuchulainn’s horse, 174, 181, 182, 183. Greece, 1, 20, 68, 99, 100, 101, 155. Greek mythology, ancient, 1, 2, 4; modern, 403. “Green Meadows of Enchantment”, the, 394. Gregory, Lady, 159, 201. Greid, the son of Eri, 347, 350. Gresholm Island, 294, 356, 394. _Grianainech_, the “sunny-faced”, an epithet of Ogma, 59. Grianan Aileach, grave of Nuada at. See Aileach. Gronw Pebyr, 265, 266, 268. Guanius, Gwyn as a mythical king of the Huns, 375. Guest, Lady Charlotte, 253, 255, 268, 278, 289, 295, 298, 308, 317, 337, 339, 340, 348, 350, 369, 377. Guinevere, Arthur’s queen, 315, 334, 357, 359, 365, 375, 407. Gunvasius, king of the Orkneys, 376. Gurgiunt Brabtruc, king of Britain, 385. Guyon, Sir, in Spenser’s _Fairie Queene_, 7, 389. Gwalchaved, 369. Gwalchmei, 323, 330, 334, 335, 338, 343, 360, 364, 368, 369, 375. Gwales, island of, 294, 296, 356. Gwarthegyd, son of Kaw, 337. Gwawl, son of Clûd, Pwyll’s rival for Rhiannon, 284, 285, 303, 362, 380. Gweddw, owner of a magic horse, 347. Gweir, a form of the name Gwydion, _q.v._, 319, 321, 322. Gwenbaus, Sir, 359. Gwern, son of Matholwch and Branwen, 291, 292, 293. Gwinas, Sir, 359. Gwlgawd Gododin, the drinking-horn of, 346. Gwragedd Annwn, 393. Gwrhyr, a companion of Arthur, 343, 349, 350, 351. Gwri of the Golden Hair, 287. Gwrnach the Giant, 346, 348. Gwyar, wife of Lludd, 323, 338, 369. Gwyddneu Garanhir, his dialogue with Gwyn, 255-258; his magic basket, 346. Gwyddolwyn Gorr, the magic bottles of, 346. Gwydion son of Dôn, the British Mercury, 260-268, 305, 306, 308-311, 316, 317, 322, 327, 330, 335, 358, 360, 364, 371, 372, 373, 377; druid of the gods, 260; father of the sun-god, 261; fights the “Battle of the Trees”, 306; is the British equivalent of the Teutonic Woden, 260; his place taken in later myth by Arthur, 316. _Gwyl Awst_, the Welsh August festival, 409. Gwyllion, 393. Gwyn son of Nudd, British god of the Other World, 7, 254-259, 272, 313, 315, 329, 332, 348, 359, 365, 371, 372, 376, 389-393, 405, 407; attributes of, 255; his dialogue with Gwyddneu Garanhir, 255-258; contends with Gwyn for Lludd’s daughter Creudylad, 259; is made warder of Hades, 254-255; prominent in the Arthur legend, 359; becomes king of the Welsh fairies, 392; his interview with Saint Collen, 389-391. Gwynas, Sir, 359. Gwyngelli, a companion of Arthur, 352. Gwynhwyvar, 315, 326, 331-333, 334, 364. See Guinevere. Gwynn Mygddwn, the horse of Gweddw, 347. Gwynwas, a form of the name Gwyn, _q.v._, 332, 359. Gwyrd Gwent, father of one of the three Gwynhwyvars, 331. Gwyrthur, son of Greidawl, contends with Gwyn for Creudylad, 258, 259, 348, 407; father of one of the three Gwynhwyvars, 331.

Hacket, Castle, 244. Hades, the Celtic. See Other World, Celtic. Hades, the Greek god, 152, 260. “Hades, Head of”, a name given to Pwyll, 278, 282. Hallowe’en, 40, 153, 407, 410. Hamitic languages, 19. “Happy Plain”, the, 133, 135, 186. See Mag Mell. Hare held sacred by the Ancient Britons, 417. Harlech, 289, 294, 295, 296. Harp of the Dagda, 54, 346; of Angus, 56; of Teirtu, 346. Havgan, a king of Annwn, 279, 281. Hawthorn, chief of Giants, father of Olwen, 340, 341, 343-345, 349, 353. Heifer, a black-maned, called “Ocean”, 80, 117, 240; the Morrígú takes the shape of a, 169-170. Hengist, 325. Henuinus, Duke of Cornwall, 382, 383. Hephæstus, the Gaelic, 61, 63, 233. Heracles, 158, 276. Heré, 263. Hereford, 299. Hergest, the Red Book of, 11, 258, 260, 312, 328, 336, 369. Herimon, 40. See Eremon. “Hero-light”, Cuchulainn’s, 177, 183. “Hero’s salmon-leap”, Cuchulainn’s, 163. Hesiod, 65. Hesperides, garden of the. See Garden. Hesus, a Gaulish god, 52. Hevydd the Ancient, father of Rhiannon, 283, 285. Hi Dorchaide, 70. _Hibbert Lectures_ (for 1886) on _Celtic Heathendom_, Professor Rhys’s, 41, 43, 48, 51, 54, 57, 59, 90, 120, 205, 238, 253, 254, 258, 262, 264, 268, 271, 277, 282, 284, 307, 313, 318, 324, 325, 331, 377, 408. Hill of Uisnech, 69, 324. _Historia Britonum_ of Nennius, 9, 336; of Geoffrey of Monmouth, 9, 251, 323, 324, 336, 372, 373, 374, 375, 376, 381, 384, 386. Hittites, the, 20. Holy Families of Britain, the Three Chief, 386. Holy Grail, the. See Grail. Holy wells, 414-415. Homeric and Celtic civilization compared, 25, 29. Hoodie-crow, 52, 53, 169, 271. Horse of Manannán mac Lir, 60, 88, 98; of Gweddw, 347; of Gwyn son of Nudd, 255, 256, 348. “Hound of Culann”, the, 161, 166; hound of Lugh, 63; of the king of Ioruaidhé, 104; hounds of Finn mac Coul, 213; hounds of Celtic myth, 225, 280, 391, 392. Hull, Miss Eleanor, her _Cuchullin Saga_, 155, 156, 159, 184, 190, 199, 227. Human sacrifices of the Druids, 37, 38; to Cromm Cruaich, 38, 39, 40, 400; symbolical, 405, 410, 411. Huon of Bordeaux, Sir, 7. Huxley, Professor, 19. Hy-Breasail, 133.

Iberians, the, 19, 20, 21, 22, 23, 35, 68, 69, 70, 76, 230, 248, 278; their physique, 19; language, 19; original home, 19; state of culture, 20; gods, 43, 44, 64. Iddawc, the Agitator of Britain, 337, 338. Ilbhreach, son of Manannán, 136, 140, 211, 222. Iliad, the, 75, 156. Illann the Fair, son of Fergus mac Roy, 193, 196-198. “Illusion, the Land of”, an old name for Dyfed, 279. Indech, son of Domnu, a king of the Fomors, 48, 70, 83, 90, 108, 112. Inniskea, the Lonely Crane of, 146; stone worship in, 415. _Invasions, the Book of_, 121. _Ioldanach_, the “Master of All Arts”, a title of Lugh, 63, 85, 237, 239. Iolo Morganwg, bardic name of Mr. Edward Williams, 372. _Iolo MSS._, the, 269, 270, 372, 373, 387, 388, 389. Iona, Adamnan, Abbot of, 401. Ioruaidhe, 96, 97, 104. Ireland, old names of, 125, 126, 150. See also Iweridd. Iseult, wife of King Mark, 327, 338. Island, submarine, 97, 104. “Island of the Mighty”, a bardic name for Britain, 292. Islands, sacred, 326. Ith, 121, 122; Ith’s Plain, 66, 122. Iuchar, son of Tuirenn, 90-106. Iucharba, son of Tuirenn, 90-106. Iweridd, _i.e._ “Ireland”, wife of the British sea-god Llyr, 258, 270, 271.

Janus, 383. Javelin, Red, one of Manannán’s spears, 60, 217. John, Feast of Saint, 245, 407, 411. Jones, the Rev. Edward, on apparitions, 391. Joseph of Arimathea, 358, 359, 366. Jubainville, M. H. d’Arbois de, 25, 34, 37, 48, 54, 67, 68, 72, 77, 78, 107, 120, 124, 128, 132, 158, 188, 202. Judgment of Amergin, the, 127. Julius Caesar, see Caesar.

Kacmwri, the servant of Arthur, 352, 353. Kaerlud, 376. Kai, 326, 327, 338, 343, 348, 349, 350, 351. Karitia, see Calais. Kay, Sir, 6, 326. “Keening” invented, 110. Kelli Wic, 334. _Keltic Researches_, Mr. Nicholson’s, 3. Kenmare, river, 121. Kicva, wife of Pryderi, 289-301. Kildare, shrine of St. Bridget at, 228. Killaraus, Mount, 324. Killarney, Lake, 223, 247. “Kingly Castle”, see Caer Rigor. Kirwans of Castle Hacket, the, 244. Knights, King Arthur’s, 6, 7, 8, 155, 251, 274, 358, 371. Knockainy, 245. Knockers, 393, 403. Knockma, fairy hill of, 136, 243, 244. Knockthierna, 247. Knowth, 137, 138. Kulhwch, 340, 341, 343, 344, 345, 347, 353. _Kulhwch and Olwen_, the tale of, 258, 259, 260, 313, 321, 327, 339, 340-353, 369, 407. Kyndellig, 343. Kynedyr Wyllt, 348, 352.

Labhra, Mider’s leech, 213. Labraid of the Quick Hand on Sword, 202. Lady of the Lake, 361. Laeg, Cuchulainn’s charioteer, 169, 181, 182, 186. Laegaire the Battle-winner, 163. Lakes, twelve chief, of Ireland, 88. Lamias, 403. Lammas, 407. Land of Illusion, 279; of Happiness, 119, 133; of the Living, 133, 335; of Promise, 133, 217, 337; of Summer, 119, 329; of the Young, 133, 225. Laon, 277. Larminie, Mr. William, 233. Launcelot, Sir, 7, 328, 333, 358, 359, 362, 365. _Lear, King_, Shakespeare’s, 5, 7, 259, 270, 381. Lecan, the Book of, 10, 38, 123, 229; the Yellow Book of, 10, 164. Leicester, 270, 383. Leinster, 179, 189. Leinster, Mount, 140, 211, 212. Leinster, the Book of, 10, 38, 55, 56, 121, 132, 139, 155, 156, 157, 190, 199, 204, 229. Leir, Geoffrey of Monmouth’s King, 381-383. Leodogrance, father of Guinevere, 357. Leprechaun, 247, 248, 393, 403. Lêr, the Gaelic sea-god, 60, 140, 142-144, 146, 205, 211, 212, 222, 252, 269; his rebellion against Bodb the Red, 140; their reconciliation, 142; the fate of the children of, 142-146; is killed by the Fenian hero Caoilté, 146, 222. Levarcham, 196. Leyden, 277. _Lia Fáil_, see Stone of Destiny. Liban, 186, 202. Lismore, the Book of, 10. _Lla Lluanys_, the Manx August festival, 409. Llacheu, son of Arthur, 258, 326. Llandwynwyn, the church of Dwynwyn (Branwen), in Anglesey, 388. Lleminawg, 319. Lleu (Llew) Llaw Gyffes, the British sun-god, 261-268, 276, 305, 306, 322, 323, 325, 330, 335, 360, 364, 369, 370; his birth, 261; and naming, 263; takes part in the Battle of the Trees, 306; is changed into an eagle, 266; his place taken in later myth by Gwalchmei, 323; and in the Arthurian legend by Sir Gawain, 360. Llevelys, king of France, 378. Lloegyr (Loegria), Saxon Britain, 258, 299, 300, 384. Lludd Llaw Ereint, the British Zeus, 252, 253, 254, 259, 312, 315, 323, 329, 332, 350, 359, 364, 375-381, 407; his wife Gwyar, 323; puts an end to the “Three Plagues of Britain”, 377-380; founds London, 376; appears in the Morte Darthur as King Lot of Orkney, 359. Llwyd, son of Kilcoed, avenges Gwawl, son of Clûd, 303, 304. Llwyr, son of Llwyrion, the magic vessel of, 346. Llyn Llyw, the salmon of, 350. Llyr, the British sea-god, 252, 259, 269, 270, 271, 273, 289, 290, 304, 313, 316, 338, 381, 383, 386; possibly borrowed from the Gaels, 270; becomes the “King Leir” of Geoffrey of Monmouth, 381; and the “King Lear” of Shakespeare, 270, 381; founds a family of saints, 386; his tomb or temple at Leicester, 383. Llyr-cestre, 270, 283. _Llys Dôn_, 252, 317. Llywarch Hên, a sixth-century British poet, 11. Loch, a warrior slain by Cuchulainn, 169-170. Lochlann (Lochlin), 97, 205, 372; Lochlannach, the, 205, 211. London, 294, 296, 376, 377. Londres, 376. Lot or Loth, king of Orkney, 359, 364, 375. Loucetius, a war-god worshipped in Britain, 275. _Lough Corrib, its Shores and Islands_, Sir William Wilde’s, 76. Lough Gur, 246. Lucan, the Roman poet, 52. Luchtainé, the carpenter of the Tuatha Dé Danann, 61, 84, 86, 109. Lud, king of Britain, 5, 7, 376-381. Ludesgata, Ludgate, 5, 254, 376. Lugaid, son of Curoi, 179, 182, 183. Lugh Lamhfada, the Gaelic sun-god, 62-63, 84-90, 93-97, 103, 105, 106, 111-113, 115-117, 136, 139, 156, 157, 160, 170, 201, 230, 233, 238-240, 262, 276, 325, 339, 344, 345, 370, 371; his spear, 63, 71, 97; his hound, 63, 97; his rod-sling and chain, 62; his first appearance at Tara, 84; gains the title of _Ioldanach_, 85; avenges his father’s murder upon the sons of Tuirenn, 94-106; leads the Tuatha Dé Danann against the Fomors, 111; prophecies to Conn the Hundred Fighter, 201. _Lugnassad_, “Lugh’s Commemoration”, 277, 409. _Lugudunum_, “town of Lugus”, 277, 409. Lugus, the Gaulish sun-god, 42, 276, 409. Lundy Island, 272, 322. Lydney, temple of Nodens at, 254; monograph upon it, 254. Lyons, 277, 409.

Mab, Queen, 246. Mabinogi, the Four Branches of the, 14, 15, 355. Mabinogion, 12, 14, 16, 356, 372, 377, 403, 407. See also Guest, Lady Charlotte. Mabon, a British sun-god, 276, 328, 330, 335, 338, 347, 349-352, 387. Macaulay, 22. Mac Cecht, a king of the Tuatha Dé Danann, 122, 125, 126, 130. Mac Cuill, a king of the Tuatha Dé Danann, 122, 125, 126, 130. Mac Gee, Thomas D’Arcy, 232. Mac Greiné, a king of the Tuatha Dé Danann, 122, 125, 126, 130. Mac Kineely, 238-239. Mac Moineanta, a king of the Irish fairies, 242. Mac Nia, an old Irish poet, 138. _Mac Oc_, “Son of the Young”, a title of Angus, 56, 139. MacPherson’s _Ossian_, 203. Mac Samthainn, 238. Macha, a war-goddess of the Gaels, 52, 72, 112; meaning of her name, 52; “Macha’s acorn-crop”, 53; is killed by Balor, 112. Macleod, Miss Fiona, 241. Maelmuiri, scribe of the Book of the Dun Cow, 10. Maelon, 388. Maenor Alun, 310; Maenor Penarth, 310. Maen Tyriawc, the grave of Pryderi, 311. Maglaunus, Duke of Albania, 382, 383. _Mag Mell_, the “Happy Plain”, a name for the Celtic Elysium, 133, 135. _Mag Mon_, the “Plain of Sports”, a name for the Celtic Elysium, 134. Mag Slecht, human sacrifices at, 38-40, 132, 154. Mag Tuireadh, see Moytura. Magog, 229. Malory, Sir Thomas, 323, 328, 330, 333, 354-357, 359-364, 367, 368. Malvasius, king of Iceland, 376. Man, Isle of, 23, 24, 57, 60, 175, 241, 261, 272, 273, 408, 409. Manannán son of Lêr, a Gaelic god, 60-61, 89, 98, 129, 134, 136, 140, 143, 157, 186, 188, 199, 202, 203, 205, 217, 224, 233, 235-237, 239, 240-242, 270, 371, 405; his armour, 60, 88; weapons, 60, 217; horse, 60, 89, 98; mantle, 61, 129, 188, 217, 221; pigs, 61, 98; his “Feast of Age”, 61, 143; lord of the Celtic Paradise, 134; his wife Fand in love with Cuchulainn, 186-188; his friendship with Cormac, king of Ireland, 203; his message to Saint Columba, 240-241; his connection with the Isle of Man, 60, 241-242. Manawyddan son of Llyr, his British analogue, 270, 271, 273, 289, 290, 293, 294, 296, 298-304, 313, 315, 317, 321, 338, 352, 373; his attributes, 270-271; accompanies Brân to Ireland, 289-294; marries Rhiannon, 298; defeats the magic of Llwyd, son of Kilcoed, 301-304; constructs the bone-prison of Oeth and Anoeth, 270; helps Arthur in the chase of Twrch Trwyth, 352. Maponos, a Gallo-British sun-god, 276, 328. March, a British god of the Under World, 316, 327, 329, 335, 338. Mark, King, 327, 328. Mars, 51, 204. “Master of All Arts”, see _Ioldanach_. Mâth, a British god, brother to Dôn, 260, 265, 266, 268, 308, 310, 322, 329, 360, 361, 364; meaning of his name, 260; teaches magic to Gwydion, 260; rules from Caer Dathyl, 308; compared with Merlin, 360, 361, 362. Matholwch, king of Ireland, 289-293. Mâthonwy, father of Mâth, 260, 308. _Matière de Bretagne_, the, 363, 365. Matthew Arnold, 3, 16, 356. May Day, 123, 259, 287, 407. May Eve, 377, 407. Maypole, 408. Meadha, the _sídh_ of, 136, 212, 243. Meath, 179. Medb, queen of Connaught, 147, 154, 164-168, 170, 171, 172, 175, 178, 179, 183, 200, 246; makes war on Ulster to get the Brown Bull of Cualgne, 165-166; becomes a fairy queen, 246; is perhaps the original of “Queen Mab”, 246. Mediterranean race, 19; _Mediterranean Race, The_, Prof. Sergi’s, 20. Medrawt, 315, 323, 332, 333, 334, 337, 360, 364. Meleaus, or Melias, de Lile, Sir, 359. Melga, king of the Picts, 375. Meliagaunce, or Meliagraunce, Sir, 359, 365, 407. Melwas, 329, 332, 359, 365, 407. Menai Straits, the, 262, 264. Menw, 343, 344, 351. Mercurius Artaius, a Gallo-Roman god, 274, 313. Mercury, 274, 313. Merlin, 324, 325, 339, 360, 361, 364. See Myrddin. Mesgegra, king of Leinster, 147, 154. Meyer, Dr. Kuno, 38, 134, 154, 184, 190. Miach, son of Diancecht, 62, 80-82, 232. Midas, the British, 328. Mider, Gaelic god of the Under World, 56, 57, 117, 136, 140, 142, 147-151, 154, 157, 175, 179, 205, 211-213, 224, 243, 331-333; rebels against Bodb the Red, 140; gambles with Eochaid Airem for possession of Etain, 149; is besieged in his _sídh_, and helped by the Fenians, 211-213. Midsummer Day, 75, 406, 407. Midsummer Eve, 242. Milé, the ancestor of the Gaels, 122, 123, 126, 129, 130, 132, 146, 153. Milesians, the, 76, 125-127, 129, 145, 153, 229, 230, 243. “Milky Way”, the, 62, 253, 268. Minerva, 275, 277, 413. Minos, 153. Miodhchaoin, 97, 105, 106. Mistletoe, 18, 33. Mithras, a Persian sun-god worshipped at York, 275. Mochdrev, 310. Mochnant, 310. Modron, wife of Urien and mother of Mabon, 328, 338. Mona, see Anglesey. Mongan, an Ulster prince, a reincarnation of Finn mac Coul, 37. Monmouth, Geoffrey of. See Geoffrey. Morc, son of Dela, a king of the Fomors, 67, 327. Mordred, Sir, 315, 334, 360, 364, 374, 375. Morgawse, sister to Arthur, 323. Morrígú, the, Gaelic goddess of war, 52, 53, 72, 87, 98, 107, 113, 117, 139, 157, 168-170, 323; description of, 52; her dealings with Cuchulainn on the Táin Bó Chuailgne, 168-170. Morte Darthur, Sir Thomas Malory’s, 7, 272, 276, 323, 328, 334, 354, 362, 364-368, 372, 407. “Mound, Lord of the”, 41, 403. Mountains of Ireland, the twelve chief, 87. Mourie, “Saint”, 413. Mouse, Manawyddan and the, 301-304. Moyle, Sea of, 144, 145. Moytura, Northern, Battle of, 11, 107-117, 157, 407; Southern, Battle of, 72-77, 114. Muirthemne, 90, 93, 166, 181. Munster, 69, 164, 218, 244, 245. Murias, a city of the Tuatha Dé Danann, 71, 72. Mur y Castell, Lleu’s palace near Bala Lake, 265, 268. Myrddin, a British Zeus, 323-325, 329, 360, 362, 369; gave its first name to Britain, 323; his wife Elen, 323; his town Carmarthen, 324; appears in Geoffrey of Monmouth and in the Morte Darthur as Merlin, _q.v._ Myrddin, a sixth-century British bard, 11. Mythology, importance of, 1; Greek, 1, 2, 4, 403; Scandinavian, 3; Celtic, its influence on English literature, 6, 7; on mediæval chivalric romance, 184.

Name, ancient British superstitions with regard to, 263. _Names, Choice of_, The. See _Coir Anmann_. Names, early of Britain, 292, 323; of Ireland, 126, 150, 151. Nant Call, 310. Nant y Llew, 267. Naoise, son of Usnach, 191-193, 195-198. Narberth, 279, 281, 282, 283, 288, 298, 300. Navan Fort, 158. Neamhuainn, Clann, 216, 218. Neath, Vale of, 255, 335, 392. Nedd, river, 405. Neevougi, a stone worshipped at Inniskea, 415. Nemed, 67-69, 274; the race of, 229, 230, 327, 406. Nemetona, a war-goddess worshipped at Bath, 275, 276. Nemon, a Gaelic war-goddess, wife of Nuada, 52, 276. Nennius, his _History of the Britons_, 9, 336. Nentres, King, 357, 362. Nereids, 403. Nêt, an Iberian god, 64. New Grange, 137-139. Nia, the Plain of, 73. Niamh of the Golden Hair, daughter of Manannán, 223-225. Nicholson’s _Keltic Researches_, 3. _Niebelungenlied_, 393. Nimue, 358, 361, 362. Nissyen, son of Penardun, 290, 293. Niul, 120. Noah, descent of the Gaelic gods and men from, 329. Nodens, a temple to, at Lydney, 253. “Northern Crown”, constellation of the, 252. _Nos galan-gaeof_, the Welsh winter festival, 408. Nuada of the Silver Hand, a Gaelic Zeus, 51, 52, 74, 75, 78, 80, 81, 83-86, 93, 94, 105, 122, 157, 230, 253, 276, 323; his sword, 51, 71; his wives, 52; his hand cut off in battle, 75; a silver hand made for him by Diancecht, 78; his own hand renewed by Miach and Airmid, 81; his death at the hands of Balor, 112; his tomb at Grianan Aileach, 122, 157. Nudd, British god, 252, 253, 254, 313; to be identified with Lludd, _q.v._ Nutt, Mr. Alfred, 12, 37, 38, 134, 154, 158, 164, 318, 348. Nwyvre, 322, 364. Nynniaw, son of Beli, 268, 269, 313.

Oak, held sacred by the Druids, 33. Oberon, 7, 392. “Ocean”, a black-maned heifer called, 80, 240. Ochall Ochne, king of the Sídhe of Connaught, 164. Ochren, battle of, 305; Caer, 320; see Achren. Octriallach, son of Indech, 110; the “Cairn of Octriallach”, 110. O’Curry, Eugene, 37, 56, 63, 72, 78, 89, 93, 111, 113, 137, 138, 146, 151, 152, 155, 188, 201, 204. Odin, 260. O’Donaghue, the, 247. O’Donovan, 238. Oeth and Anoeth, the Bone-prison of, 270, 271, 317, 373. O’Flynn, Eochaid, an old Irish poet, 231. Ogam, writings in, 58, 93, 151, 189. Ogma, Gaelic god of Literature and Eloquence, 57-60, 79, 80, 82, 84, 85, 112, 116, 117, 122, 136, 139, 157, 276; his wife and children, 57; his epithets of “Cermait” and “Grianainech”, 57, 59; his great strength, 59; kills Indech in the battle of Moytura, 112; inventor of the ogam alphabet, 58. Ogmios, a Gaulish god, 276. O’Grady, Standish Hayes, Mr., 28, 159, 201, 203, 205, 207, 213, 215, 222. Ogyrvran, a British god of the Under World, father of Gwynhwyvar, 329-331, 357, 366. O’Herlebys, wooden idol of the, 413. Old Plain, the, 66. Old Sarum, 29, 386. Olwen, 340, 341, 343, 345, 353. Onagh, queen of the Irish fairies, 243, 244. _Origins of English History_, Mr. Elton’s, 6, 8, 25, 26, 70, 228, 327, 413. Orkneys, 386; King Lot of Orkney, 359. Oscar, son of Ossian, 208, 212, 217, 222, 246, 315. Osla Big-Knife, 352, 353. _Ossian_, MacPherson’s, 203. Ossian, son of Finn mac Coul, 11, 208, 212, 214, 215, 217, 220, 223-227, 246, 318, 337. “Ossianic ballads”, 205, 208, 213; Ossianic Society, see _Transactions_. Other World, the Celtic, 65, 68, 71, 98, 119, 121, 133-136, 150, 151, 175, 176, 201, 202, 203, 224, 252, 255, 270, 271, 272, 273, 278, 279, 281, 305, 307, 316, 317, 318-322, 329, 334, 336, 366, 387, 389, 395; different names of, 133, 318-320; descriptions of, 136, 150-151, 224; variously imagined as upon the sea, 202, 224, 272, 394; under the sea, 305; under the earth, 135-136; upon earth, 271, 272, 273, 278, 279; original abode of men, 119; visited by Cuchulainn, 175-176, 186; Conn, 201; Connla, 202; Ossian, 224; Pwyll, 281; Gwydion, 305; Arthur, 317-320. See also Annwn, Avilion, Happy Plain, Mag Mell, Mag Mon, Land of Happiness, of the Living, of Promise, of Summer, of the Young. Ousel of Cilgwri, 349. Ovid’s _Metamorphoses_, 393. Owain, son of Urien, 328, 330; Sir Owain, 363. Owl, of Cwm Cawlwyd, 349; Blodeuwedd changed into an, 268. Ox, the brindled, 320, 321; oxen, magic, 345. Oxford, 379.

Paradise, the Celtic. See Other World, Celtic. Parthludd, 254, 376. Partholon, 65-68, 386; race of, 229, 230, 406. Patrick, Saint, 8, 40, 41, 132, 145, 222, 225, 226, 227, 242, 401, 402. Paul’s Cathedral, Saint, 254. Pausanias’s _Description of Greece_, 36. Pedigree of the gods, 229; of Finn mac Coul, 204. Pedryvan, Caer, 319, 356, 367. Peel Castle, 242. Peibaw, son of Beli, 268, 269, 313. Pelasgoi, 20. Peleur, King, 368. Pellam, King, 358, 364. Pellean, King, 358. Pelleas, Sir, 358, 368; _Pelleas and Ettarre_, Tennyson’s Idyll of, 358. Pelles, King, 357, 362, 367. Pellinore, King, 362. _Pembroke, County Guardian_, the, 394. Pembrokeshire, 273, 278, 394. _Pen Annwn_, the “Head of Hades”, a title of Pwyll, 278, 282. Penardun, daughter of Beli and wife of Llyr, 269, 270, 289, 290, 293. Pendaran Dyfed, 288, 295. Pendragon, meaning of the word, 330. Pennant, 409. Percivale, Sir, 359, 363, 368, 369. Peredur, 330, 368, 369. Perilous glens, the, 163. Persephoné, the British, 259, 260. Persia, 274; Pisear, king of, 96, 97, 101-103. Petrie, Dr., 72, 98, 114. Picts, 23, 230, 401, 417. Pigs, in the Celtic Other World, 136; of Manannán, 61, 63; of Easal, king of the Golden Pillars, 96, 97, 103; of Pryderi, 308, 316, 327; of March, 316, 327; of Angus, 214; Cian changed into a pig, 91. Pigskin of King Tuis, the, 96, 99, 100. Pillars, king of the Golden. See Easal. Pisear, king of Persia, 96, 97, 101-103. Pixies, 393. Plain of Ill Luck, 163; of the Sea, 72; of Adoration, 38; the Old, 66. Pliny, 33, 35, 400. Plutarch, 326. Pluto, the Gaelic, 57; the Cambrian, 260. Poetry, the Gaelic goddess of, 56; cauldron of inspiration and, 365-370. Policy of the Christian Church towards objects of pagan worship, 417. Pookas, 247, 248, 393, 403, 405. Porsena, a Roman consul, 385. Poseidon, 52, 260; the Gaelic, 60; the British, 269. Posidonius, 26. Prophecy of Badb, 117-118; of Eriu, 125-126; of the seeress to Queen Medb, 166; of Lugh to Conn the Hundred-Fighter, 201-202; of Cathbad concerning Cuchulainn, 161; concerning Deirdre, 190-191. Pryderi, son of Pwyll and Rhiannon, 273, 286-288, 289, 294, 295, 298-301, 303-305, 308, 309-311, 313, 315, 316, 319, 321, 327, 335, 358, 364, 366, 368, 377, 407; is stolen at birth, 286; meaning of his name, 288; accompanies Brân to Ireland, 289-294; is spirited away by Llwyd and recovered by Manawyddan, 300-304; receives a present of pigs from Annwn, 308; is killed by Gwydion, 311; appears in Arthurian legend, 358. Prydwen, Arthur’s ship, 319, 320, 352. Puck, 393. Puffin Island, 322. _Pursuit of Diarmait and Grainne, The_, 215-221. Pwccas, 393. Pwyll, Prince of Dyfed and “Head of Annwn”, 273, 274, 278-288, 298, 303, 304, 305, 308, 316, 319, 329, 357-358, 366, 367, 380; changes shapes with Arawn, king of Annwn, 281; his wooing of Rhiannon, 282-286; is owner of a magic cauldron in Hades, 321; and keeper of the Holy Grail in the Morte Darthur, 357-358. Pwynt Maen Dulan, 262.

Queen Guinevere, 315, 334, 357, 359, 365, 375, 407. “Queen Mab”, 246. Queen of the Irish fairies, 243, 244; of the fairies of Munster, 244; of the fairies of North Munster, 244; of the fairies of South Munster, 244. _Queene, The Fairie_, Spenser’s, 7. Quicken-tree, the magic, 219.

Races of Britain, the, 19-21. Rathconrath, 69. “Realm of Glamour, The”, a name for Dyfed, 279. Re-birth of Cuchulainn, 37; of Finn mac Coul, 37. Red Book of Hergest, see Hergest. Red Branch Champions of Ulster, the, 4, 147, 157, 167, 183, 191, 192, 204, 227, 314. Red Branch House, the, 29, 196, 197. Red Dragon of Britain, the, 378. Redynvre, the stag of, 349. Regan, daughter of King Leir, 381, 382. Religion, Aryan, 32, 47. Retaliator, the, the sword of Manannán mac Lir, 60, 198. Revelry, the Castle of, 319, 366. Revolving Castle, the, 319, 366. _Revue Celtique_, 40, 53, 78, 107, 117, 142, 158, 184, 190, 201, 241, 246. Rhiannon, a British goddess, 273, 282-288, 298, 300, 301, 303, 304, 358, 361, 362, 407; her three magic birds, 273, 294, 296; her name afterwards corrupted into Nimue and Vivien, 358, 361. Rhinnon Rhin Barnawd, the magic bottles of, 346. Rhonabwy, 336, 337, 338; The _Dream of Rhonabwy_, 312, 337, 338. Rhyd y Groes, a ford on the Severn, 337. Rhys, Professor, 22, 23, 35, 41, 44, 64, 68, 158, 205, 254, 256, 262, 282, 289, 307, 313, 316, 318, 319, 324, 331, 335, 352, 363, 370, 395, 404, 413, 414. See also _Arthurian Legend_ and _Hibbert Lectures_. Ri, Roi, an Iberian god, 64. Ribble, the river, 413, 414. Riches, the Castle of, 367. Rience, King, 357. Rigor, Caer, 319. Rigosamos, a war-god worshipped in Britain, 275. Ritual, remains of Celtic, 405-412. Rivers, the twelve chief, of Ireland, 88. Rivers, the worship of, 413, 414. Rodrubân, the _sídh_ of Lugh, 136. Romans, the, 23, 24, 25, 373, 385, 386, 399, 413. Rome, 5, 155, 274, 315, 317. Ronan, Clann, 218. Round Table, King Arthur’s, 6, 314. “Round Towers”, the, attributed to Goibniu, 233. Rowan-tree, 219, 410. Ruadan, son of Bress and Brigit, 109-110. _Rude Stone Monuments_, Fergusson’s, 76, 114, 137, 138. Ryons, King, 357.

Sacred animals, 406, 416, 417; islands, 326; fish, 416; frogs, 416; stones, 406, 415, 417; trees, 406, 415; wells, 414-416. Sacrifices of animals, 406, 412; human, 18, 37-40, 399; symbolical human sacrifices, 405, 410, 411. Sadb, daughter of Bodb the Red, and mother of Ossian, 208. “Sage’s seat”, the, 85, 86. St. Catherine’s Hill, 29; St. George’s Hill, 29. St. Gall MS., the, 232. Saints, transformation of Celtic gods into, 6, 228, 229, 372, 386, 389. Salisbury Plain, 325. Salmon of Knowledge, the, 55, 210; of Llyn Llyw, 350. Samhain, the Celtic winter festival, 40, 42, 67, 107, 108, 286, 406, 407, 408, 410, 411. _Samhanach_, 408. Sarn Elen, 324. Sarrlog, 386; Caer Sarrlog, 386. Satires, magical, 83, 87, 172, 182. Scathach the Amazon, 163, 164, 172, 173, 176. Scêné, the river, 121. Scot, Eber, a mythical ancestor of the Gaels, 120. Scota, 120. Scotti, 357. Sea, Celtic ideas regarding the, 48, 261, 270. _Second Battle of Moytura, The_, the Harleian MS. called, 50, 54, 72, 78, 107. _Seint Greal_, the, 322, 326, 368. Senchan Torpeist, 14. _Sen Mag_, see Old Plain. Serapis worshipped at York, 275. Setanta, original name of Cuchulainn, 160, 161. Severn, the river, 254, 337, 350, 352, 353. Sgeolan, one of Finn’s hounds, 213. “Shadowy Town, or City”, 175, 366. Shakespeare, 5, 259, 270, 381, 393, 408. Shannon, the river, 88, 165, 292. “Shape-shifting”, 37. Sharvan the Surly, 219. Shield, Conchobar’s magic, 197. Shony, a Hebridean sea-god, 410. Shouts on a hill, the three, 94, 97, 105, 106. Sicily, 96, 102. _Sídh_ Airceltrai, 136; Bodb, 136; Eas Aedha Ruaidh, 136; Fionnachaidh, 136, 140, 142, 146, 222; Meadha, 136, 243; Rodrubân, 136. _Sídhe_, “fairy mounds”, 135, 136, 139, 181. _Sídhe, The_, the Gaelic gods, or fairies, 136, 223, 244, 246. Sidi, Caer, 319, 321, 322, 368. Silures, tribe of the, 22. Silurian race, the, 19. Silver Hand, Nuada’s, 51, 78, 81, 253; Lludd’s, 253. Sinann, goddess of the Shannon, 56. Skene, Dr. W. F., 71, 123, 256, 258, 311, 312, 316, 317, 319, 328, 334. Skye, Isle of, 163. Slecht, Mag. See Mag Slecht. Slieve Bloom, 209; Slieve Fuad, 136; Slieve Mish, 130. Smallpox, goddess of the, 413. Snowdon, 267, 305, 335, 380. Sol Apollo Anicetus, a sun-god worshipped at Bath, 275. Solar festivals of the Celts, 41, 405-412. Solinus, Caius Julius, 228. Somerset, 329. “Son of the Young”, see Mac Oc. Sore, the river, 383. _Sorrowful Stories of Erin, The Three_, 106. Spain, 22, 121; used as an euphemism for the Celtic Other World, 68, 120, 121, 230, 386. Spear of Lugh, 62, 97; of Pisear, king of Persia, 96, 97, 101, 103. “Spearman with the Long Shaft”, 369. Speech, Aryan, 21, 31. Spenser, 7, 389. Spey, the river, 414. “Splendid Mane”, the horse of Manannán mac Lir, 60, 88, 98. _Spoiling of Annwn, The_, a poem of Taliesin, 306, 317-321, 366. “Spring of Health”, the, 110. Sreng, a warrior of the Fir Bolgs, 75. Stag of Redynvre, the, 349. Stokes, Dr. Whitley, 40, 50, 72, 78, 107, 152, 190, 203, 417. Stone, Black, of Arddhu, 305; Coronation, 71; of Destiny, 72; of Kineely, 239. Stones, worship of, 406, 415. Stonehenge, 42, 324, 325. Strabo, 22, 399. Strachey, Sir Edward, 356. _Study of Celtic Literature_, Matthew Arnold’s, 3, 16, 356. Sualtam, the mortal father of Cuchulainn, 159, 160, 173, 174. Suir, the river, 165. Sul, a goddess worshipped at Bath, 228, 275. “Summer, the Land of”, _i.e._ the Celtic Other World, 119, 329. Sun, worship of the, 41, 42; Cuchulainn a personification of the, 158-159. Swans, Caer and Angus take the forms of, 141-142; the children of Lêr changed into, 143; Mider and Etain become, 151. Sword, of Manannán, 60, 198; of Nuada, 51; of Gwrnach the Giant, 346, 348. Swinburne, 6. Swineherds, the rival, 164-165.

Table Round, the, 6, 354, 371. Taboos, Celtic. See Destiny, _Geasa_. Tacitus, 22, 24, 387, 400. Tailtiu, the Gaelic gods defeated by the Milesians at, 130. _Táin Bó Chuailgné_, 10, 14, 28, 159, 164, 175. Taliesin, 11, 123, 124, 261, 271, 273, 294, 296, 306, 317, 318, 320, 321, 328, 356, 366, 367. Taliesin, the Book of, 11, 123, 261, 271, 273, 306, 317, 318, 321, 328. Tallacht, burial-place of Partholon’s people, 66. Tara, 29, 72, 84, 93, 98, 105, 125, 126, 129, 147, 153, 189, 190, 216, 230. Taran, 294. Taranis, 294. _Tathlum_, a sling-stone, 112, 113. Tawë, a river in South Wales, sacred to Gwyn ap Nudd, 257, 279, 392, 405. Tegla’s well, Saint, 415. Teirnyon Twryf Vliant, 287, 288, 358, 407. Teirtu, the harp of, 346. Telltown, see Tailtiu. Temple of Nodens at Lydney, 253-254; St. Paul’s cathedral occupying the site of a, 254; sacrifices of cattle on the site of a, 413; ancient British temples still standing in the sixth century, 400. Tennyson, 6, 133, 260, 274, 297, 312, 354, 355, 358, 361, 362. “Terrace cultivation”, 20. “Terrestrial gods and goddesses”, 156. “Terrible Broom, The”, name of the banner of Oscar’s battalion, 209. Tethra, a king of the Fomors, 83, 90. Teutates, a god of the Gauls, 51, 52. Thames, the river, 254. Theseus, 153. Thirteen Treasures of Britain, the, 313, 326, 339, 340. Three Birds of Rhiannon, the, 273, 94, 296. Three Chief Holy Families of Britain, 386. Three Counselling Knights of Arthur, 312. Three Cows of Mider, 57, 176. Three Cranes of Denial and Churlishness, 57. Three Criminal Resolutions of Britain, 334. Three Etains, 331. Three Frivolous Battles of Britain, 334. Three Generous Heroes of Britain, 253. Three Gwynhwyvars, 333. Three Paramount Prisoners of Britain, 350-351. Three Plagues of Britain, 253, 377-380. Three shouts on a hill, 94, 97, 105, 106. Three Sorrowful Stories of Erin, 106. Three War-knights of Arthur, 312. Three Wicked Uncoverings of Britain, 297. Tiberius, the Emperor, 400. Tigernmas, a mythical Irish king, 153-154. Tighernach, an old Irish chronicler, 204. _Tir nam beo_, see Land of the Living. _Tir nan og_, see Land of the Young. _Tir Tairngiré_, see Land of Promise. Titania, 393. Tomb of the Dagda, 138. Tombs of the Tuatha Dé Danann, 138-139. Torpeist, Senchan. See Senchan. Tory Island, 49, 67, 238. Toutates, a war-god worshipped in Britain, 275. Tower Hill, Brân’s head buried at, 294, 296, 331. _Transactions of the Ossianic Society_, 124, 127, 128, 201, 203, 211, 213, 215, 223, 226. Transmigration of souls, 36; of the swineherds, 164-165. Treasures of Britain, the Thirteen, 313, 326, 339, 340. Trees, the Battle of the, 123, 305-308. Trees, worship of, 406. Triads, 11, 253, 273, 331, 334, 350, 351. Trim, 175. Trinity Well, the source of the Boyne, 55. Trinovantum, _i.e._ New Troy, a mythic name of London, 376, 385. Tristrem, Sir, 6, 327, 363. Trouveres, the, 363. Troy, 374. Tuatha Dé Danann, the gods of the ancient Gaels, 11, 17, 48, 50, 51, 58, 59, 60, 65, 70-79, 82-86, 91, 95, 97, 104, 108-112, 114, 115, 117, 123, 125, 126, 129, 132, 136-138, 140, 141, 145, 153, 154, 156, 157, 205, 211, 214, 217, 219, 222, 225, 228, 229-231, 243, 246, 252, 269, 276, 312, 330, 393, 403, 404, 406, 410; their arrival in Ireland, 71, 72; their battle with the Fomors, 108-117; are conquered by the Milesians, 130; retire into underground palaces, 135, 136; and become the fairies of Irish belief, 137. Tuirenn, son of Ogma, 57, 90, 106. “Tuirenn, the Fate of the Sons of”, 90-106. Tuis, king of Greece, 96, 98, 102. “Turning Castle”, 322. Tweed, the river, 23, 414. Twr Branwen, 289. Twrch Trwyth, the hunting of, 347-353. _Tylwyth Teg_, the Welsh fairies, 255. Tynwald Hill, 412. Tyrian Hercules worshipped at Corbridge, 275.

Uaman, _sídh_ of, 141. Uaran Garad, spring of, 165. Uffern, the “Cold Place”, a name for Annwn, 319. Uisnech, the hill of, 69, 324. Ulster, 29, 57, 64, 69, 76, 158, 164, 165, 166, 171, 174, 175, 180, 183, 188, 189, 190, 191, 192, 217, 245. “Undry”, the name of the Dagda’s cauldron, 54, 366. Unius, the river, 107. Unsenn, the river, 112. _Urddawl Ben_, see Venerable Head. Urien, an Under World king, 328, 329, 357, 376; Uriens, Urience, King, in the Morte Darthur, 357; Urianus, King, in Geoffrey of Monmouth’s _History_, 376. Usnach, the sons of, 191-200. _Uther Ben_, the “Wonderful Head”, a name for Brân, 296, 330, 356. Uther Pendragon, Arthur’s father, 330, 356.

Val des Fées, in the forest of Brécilien, 361. Vandwy, Caer, 257, 320. Varro, 26. Vedwyd, Caer, 319. “Venerable Head, The”, 296. _Verses of the Graves of the Warriors, The_, 272, 311, 334. “Victor, son of Scorcher”. See Gwyrthur, son of Greidawl. _Vita Columbæ_, Adamnan’s, 401, 417. Vivien, 358, 361.

Wales, the Four Ancient Books of, 11, 15. See Skene. Walgan, 375. Wall, Roman, 25, 273, 274, 400. War-chariots, 27; Cuchulainn’s, 28. Warrefield, 242. “Water-dress”, Brian’s, 104. Waves, the Four, of Britain, 261. “Wave-sweeper”, Manannán’s boat, 60, 98, 104. Weapons of the Celts, 27. Wells, worship of, 414, 415; holy, 414. Welsh fairies, 255, 392-394. Westminster, 407; Westminster Abbey, 71. White Dragon of the Saxons, 378. White-horned Bull of Connaught, 165, 175. White Mount in London, see Tower Hill. White-tusk, king of the Boars, 346, 349. Wild Huntsman, the, 255. Wilde, Sir William, his _Lough Corrib_, 76; Lady Wilde’s _Ancient Legends of Ireland_, 243, 409. Williams, Mr. Edward. See Iolo Morganwg. Wish Hounds, the, 392. Woden, 260. Wolf, the Morrígú takes the shape of a, 170. Women, position of, among the Celts, 30. “Wonderful Head”, the, 296, 330. “Wood of the Two Tents”, the, 216. Wordsworth, 4, 5. Wren, Lleu and the, 263; a bird of augury among the druids, 417. Wydyr, Caer, 320. Wye, the river, 352.

Yeats’, Mr., The _Wanderings of Oisin_, 223. Yell, or Yeth, Hounds, the, 392. Yellow Book of Lecan, the, 10, 164. “Yellow Shaft”, one of Manannán’s spears, 60, 217. Ynys Avallon, 329. See Avilion, Glastonbury. Ynys Branwen, 295. Ynys Wair, 322. See Lundy Island. York, 275. Young, Land of the, 133, 225; Son of the, see Mac Oc. Yspaddaden Penkawr, see Hawthorn, Chief of Giants.

Zeus, 65, 260, 261; the Gaelic, 41, 51, 253; the British, 5, 324. Zimmer, Professor, 152.

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Transcriber’s note:

Variations in accented characters have been retained.

Format of the index has been regularised.

Page 25, ‘Bellico’ changed to ‘Bello,’ “Caesar: De Bello Gallico”

Page 34, ‘l’étude’ changed to ‘l’Étude,’ “Introduction à l’étude de la”

Page 43, full stop inserted after ‘Pantheon”,’ ““The Gaulish Pantheon”.”

Page 76, full stop inserted after ‘VIII,’ “William R. Wilde, chap. VIII.”

Page 84, double quote inserted after ‘Luchtainé,’ “his name is Luchtainé.””

Page 88, double quote inserted after ‘it,’ “not be weary of it.””

Page 90, ‘daugher’ changed to ‘daughter,’ “the son of our daughter Ethniu”

Page 90, comma changed to full stop after ‘Dundalk,’ “Boyne and Dundalk. The heroic”

Page 94, double quote struck before ‘Then,’ “Then Nuada declared that”

Page 146, ‘XIV’ changed to ‘XIV,’ “See chap. XIV”

Page 187, double quote inserted before ‘for,’ “she said, “for I know”

Page 192, double quote inserted after ‘King,’ “race as Conchobar the King.””

Page 192, ‘”,’ changed to ‘,”,’ ““We ourselves,” replied”

Page 206, ‘happend’ changed to ‘happened,’ “who happened to be assailed”

Page 208, full stop inserted after ‘Cweeltia,’ “Pronounced Kylta or Cweeltia.”

Page 211, ‘Mannanán’ changed to ‘Manannán,’ “Ilbhreach son of Manannán, and”

Page 215, full stop inserted after ‘Society,’ “Transactions of the Ossianic Society.”

Page 238, ‘capure’ changed to ‘capture,’ “managed to capture Mac Kineely”

Page 241, ‘four-score’ changed to ‘fourscore,’ “man of fourscore years would”

Page 262, ‘Lamh-fada’ changed to ‘Lamhfada,’ “of the Gaelic Lugh Lamhfada”

Page 271, full stop inserted after ‘Vol,’ “of Wales, Vol. I”

Page 292, full stop inserted after ‘Britain,’ “A bardic name for Britain.”

Page 304, double quote inserted after ‘Pryderi,’ “I see Rhiannon and Pryderi.””

Page 316, full stop inserted after ‘it,’ “and could not get it.”

Page 323, full stop inserted after ‘p,’ “Rhys: ibid., p. 169.”

Page 366, full stop inserted after ‘Brân,’ “and the Beheading of Brân”.”

Page 366, full stop inserted after ‘Chap,’ “Chap. XXI—“The Mythological”

Page 375, full stop changed to comma after ‘Britonum,’ “Historia Britonum, Books IX”

Page 388, full stop inserted after ‘MSS,’ “Iolo MSS., p. 474.”

Page 389, full stop inserted after ‘MSS,’ “Iolo MSS., p. 523.”

Page 415, full stop inserted after ‘St,’ “were offered at St. Tegla’s Well”

Page 420, ‘homérique’ changed to ‘Homérique,’ “et celle de l’Épopée Homérique”

Page 420, ‘a’ changed to ‘à,’ “Introduction à l’Étude de la”

Page 421, ‘Danaan’ changed to ‘Danann,’ “The story of the Tuatha Dé Danann”

Page 428, ‘Danaan’ changed to ‘Danann,’ “on the Tuatha Dé Danann”

Page 430, ‘Dairé’ changed to ‘Daire,’ “Daire of Cualgne, owner of the Brown Bull”

Page 431, ‘Aeifé’ changed to ‘Aeife,’ ““Demon of the air”, Aeife changed into a”

Page 435, ‘226’ changed to ‘326,’ “Gwynhwyvar, 315, 326, 331-333, 334, 364.”

Page 438, ‘Lochlannoch’ changed to ‘Lochlannach,’ “Lochlannach, the, 205, 211.”

Page 442, ‘Porsenna’ changed to ‘Porsena,’ “Porsena, a Roman consul, 385.”