[334] Cf. Hennessy’s ed. in Todd Lectures, ser. I. i. 9.
[335] Among the early ecclesiastical manuscripts of the so-called Prophecies. See E. O’Curry, Lectures, p. 383.
[336] Cf. Eleanor Hull, op. cit., pp. 439-40.
[337] Now in three versions based on the L. U. MS. Our version is collated from O’Curry’s translation in Atlantis, i. 362-92, ii. 98-124, as revised by Kuno Meyer, Voy. of Bran, i. 152 ff.; and from Jubainville’s translation in L’Ép. celt. en Irl., pp. 170-216.
[338] As Alfred Nutt pointed out, ‘There is no parallel to the position or to the sentiments of Fand in the post-classic literature of Western Europe until we come to Guinevere and Isolt, Ninian and Orgueilleuse’ (Voy. of Bran, i. 156 n.).
[339] See poem Tir na nog (Land of Youth), by Michael Comyn, composed or collected about the year 1749. Ed. by Bryan O’Looney, in Trans. Ossianic Soc., iv. 234-70.
[340] Laeghaire, who also came back from Fairyland on a fairy horse, and fifty warriors with him each likewise mounted, to say good-bye for ever to the king and people of Connaught, were warned as they set out for this world not to dismount if they wished to return to their fairy wives. The warning was strictly observed, and thus they were able to go back to the Sidhe-world (see p. [295]).
[341] Cf. Bibliotheca Normannica, iii, Die Lais der Marie de France, pp. 86-112.
[342] Cf. Stokes’s trans., in Rev. Celt., ix. 453-95, x. 50-95. Most of the tale comes from the L. U. MS.; cf. L’Ép. celt. en Irl., pp. 449-500.
[343] Silva Gadelica, ii. 385-401. The MS. text, Echira Thaidg mheic Chéin, or ‘The Adventure of Cian’s son Teigue’, is found in the Book of Lismore.