P. [548]. To the reference to the Cymmrodor, ix. 170, as to Beli being called son of Anna, add the Welsh Elucidarium, p. 127, with its belim vab anna, and The Cambro-British Saints, p. 82, where we have Anna … genuit Beli.
P. [560]. Two answers to the query as to the Ỻech Las are now to be found in the Scottish Antiquary, xv. 41–3.
P. [566]. Caer Gai is called also Caer Gynyr, after Cai’s father Cynyr, to wit in a poem by William Ỻeyn, who died in 1587. This I owe to Professor J. Morris Jones, who has copied it from a collection of that poet’s works in the possession of Myrđin Farđ, fo. 119.
P. [569]. Here it would, perhaps, not be irrelevant to mention Caer Đwrgynt, given s. v. Dwr in Morris’ Celtic Remains, as a name of Caergybi, or Holyhead. His authority is given in parenthesis thus: (Th. Williams, Catal.). I should be disposed to think the name based on some such an earlier form as Kair Dỽbgint, ‘the Fortress of the Danes,’ who were called in old Welsh Dub-gint (Annales Cambriæ, A. D. 866, in the Cymmrodor, ix. 165), that is to say ‘Gentes Nigræ or Black Pagans,’ and more simply Gint or Gynt, ‘Gentes or Heathens.’
Pp. [579]–80. The word bannaỽc, whence the later bannog, seems to be the origin of the name bonoec given to the famous horn in the Lai du Corn, from which M. Paris in his Romania article, xxviii. 229, cites Cest cor qui bonoec a non, ‘this horn which is called bonoec.’ The Welsh name would have to be Corn (yr) ych bannaỽc, ‘the horn of (the) bannog ox,’ with or without the article.
P. [580], note 1. One of the Liverpool Eisteđfod competitors cites W. O. Pughe to the following effect in Welsh:—Ỻyn dau Ychain, ‘the Lake of Two Oxen,’ is on Hiraethog Mountain; and near it is the footmark of one of them in a stone or rock (carreg), where he rested when seeking his partner, as the local legend has it. Another cites a still wilder story, to the effect that there was once a wonderful cow called Y Fuwch Fraith, ‘the Parti-coloured Cow.’ ‘To that cow there came a witch to get milk, just after the cow had supplied the whole neighbourhood. So the witch could not get any milk, and to avenge her disappointment she made the cow mad. The result was that the cow ran wild over the mountains, inflicting immense harm on the country; but at last she was killed by Hu near Hiraethog, in the county of Denbigh.’
P. [592]. With trwtan, Trwtyn-Tratyn, and Trit-a-trot should doubtless be compared the English use of trot as applied contemptuously to a woman, as when Grumio, in Shakespeare’s Taming of the Shrew, Act i, sc. 2, speaks of ‘an old trot with ne’er a tooth in her head’: the word was similarly used by Thomas Heywood and others.
P. [649]. With regard to note 1, I find that Professor Zimmer is of opinion—in fact he is quite positive—that tyngu and tynghed are in no way related: see the Göttingische gelehrte Anzeigen for 1900 (No. 5), pp. 371–2.
P. [673]. I am tempted to rank with the man-eating fairies the Atecotti, who are known to have been cannibals, and whose name seems to mean the ancient race. Should this prove tenable, one would have to admit that the little people, or at any rate peoples with an admixture of the blood of that race, could be trained to fight. Further, one would probably have to class with them also such non-cannibal tribes as those of the Fir Bolg and the Galiúin of Irish story. Information about both will be found in my Hibbert Lectures, in reading which, however, the mythological speculations should be brushed aside. Lastly, I anticipate that most of the peoples figuring in the oldest class of Irish story will prove to have belonged either (1) to the dwarf race, or (2) to the Picts; and that careful reading will multiply the means of distinguishing between them. Looking comprehensively at the question of the early races of the British Isles, the reader should weigh again the concluding words of Professor Haddon’s theory, quoted on p. 684 above.