Celtic Folklore: Welsh And Manx - free ebook by John Rhys

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Celtic Folklore: Welsh And Manx

John Rhys

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54 chapters

PREFACE

PREFACE

Towards the close of the seventies I began to collect Welsh folklore. I did so partly because others had set the example elsewhere, and partly in order to see whether Wales could boast of any story-tellers of the kind that delight the readers of Campbell’s Popular Tales of the West Highlands . I soon found what I was not wholly unprepared for, that as a rule I could not get a single story of any length from the mouths of any of my fellow countrymen, but a considerable number of bits of stories.

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A GEOGRAPHICAL LIST OF AUTHORITIES AND SOURCES OF THE MORE IMPORTANT CONTRIBUTIONS TO THE WELSH FOLKLORE

A GEOGRAPHICAL LIST OF AUTHORITIES AND SOURCES OF THE MORE IMPORTANT CONTRIBUTIONS TO THE WELSH FOLKLORE

Towyn Trewern : John Roberts, 36–8. Towyn Trewern ? : Lewis Morris, in the Gwyliedyđ , 450–2. BRECKNOCKSHIRE. Cwm Tawe : Rd. L. Davies, 256, 257. Cwm ,, Tawe ,, : Rd. ,, L. ,, Davies ,, (after J. Davies), 251–6. Ỻangorse : Giraldus, in his Itinerarium Kambriæ , 72. Ỻangorse ? : Walter Mapes, in his book De Nugis , 70–2. Ỻangorse ? : The Brython for 1863, 73, 74. Ỻyn Cwm Ỻwch neighbourhood : Ivor James, 21, 430, 445. Ỻyn Cwm ? : Ed. Davies, in his Mythology and Rites , 20, 21. CARDIGANSHIRE. Atpa

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TO ALL SORTS AND CONDITIONS OF MEN

TO ALL SORTS AND CONDITIONS OF MEN

Ab Gwilym : Barđoniaeth Dafyđ ab Gwilym , edited by Cyndelw (Liverpool, 1873), 206, 233, 439, 444, 671. Adamnan : The Life of St. Columba , written by Adamnan, edited by William Reeves (Dublin, 1857), 545. Agrippa : H. Cornelius Agrippa De Occulta Philosophia (Paris, 1567), 213. Aneurin : The Book of Aneurin (see Skene ), 226, 281, 543. Antiquary, the , a magazine devoted to the study of the past, published by Elliot Stock (London, 1880–), 467. Antiquary, ,, : the Scottish : see Stevenson . Arch

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LIST OF BIBLIOGRAPHICAL REFERENCES

LIST OF BIBLIOGRAPHICAL REFERENCES

Antiquary, ,, : the Scottish : see Stevenson . Archæologia Cambrensis , the Journal of the Cambrian Archæological Association (London, 1846–), 73, 141–6, 233, 366, 403, 468, 528, 532, 533, 542, 566, 570, 579. Athenæum, the , a journal of English and foreign literature, science, fine arts, music, and the drama (London, 1828–), 335, 612. Atkinson : The Book of Ballymote , a collection of pieces (prose and verse) in the Irish language, compiled about the beginning of the fifteenth century, publishe

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I.

I.

and immediately dived under the water and disappeared, leaving the love-stricken youth to return home, a prey to disappointment and regret that he had been unable to make further acquaintance with one, in comparison with whom the whole of the fair maidens of Ỻanđeusant and Myđfai 4 whom he had ever seen were as nothing. On his return home the young man communicated to his mother the extraordinary vision he had beheld. She advised him to take some unbaked dough or “toes” the next time in his pock

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II.

II.

And into the lake they went out of sight, and there they live to this day. And some believed that they had heard the voice and cry of Nelferch in the whisper of the breeze on the top of the mountain hard by—many a time after that—as an old story ( weđal ) will have it.’ From this it will be seen that the fairy wife’s name was supposed to have been Nelferch, and that the piece of water is called after her. But I find that great uncertainty prevails as to the old name of the lake, as I learn from

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III.

III.

Diweđ y ffrindiaeth fu carwriaeth, a phan soniođ yr hogyn am iđi briodi, ni wnai ond ar un amod, sef y bywiai hi hefo fo hyd nes y tarawai ef hi a haiarn. Priodwyd hwy, a buont byw gyda’u gilyđ am nifer o flynyđoeđ, a bu iđynt blant; ac ar đyđ marchnad yn Gaernarfon yr oeđ y gwr a’r wraig yn međwl mynd i’r farchnad ar gefn merlod, fel pob ffarmwr yr amser hwnnw. Awd i’r mynyđ i đal merlyn bob un. Ar waelod Mynyđ y Fedw mae ỻyn o ryw dri-ugain neu gan ỻath o hyd ac ugain neu đeg ỻath ar hugain o

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IV.

IV.

Brithen a’r Benwen i’r borfa, a hi yn noswaith loergan, efe a aeth i’r man ỻe yr arferai y Tylwyth Teg fyned drwy eu campau yng ngoleuni’r Ỻoer wen. Y tro hwn eto, efe a ymguđiođ mewn dyryslwyn, a chlywođ y Tylwyth Teg yn dywedyd y naiỻ wrth y ỻaỻ—‘Pan oeđym ni yn y ỻe hwn y tro diweđaf, dygwyd ein chwaer Penelope ođiarnom gan un o’r marwolion.’ Ar hynny, dychwelođ y ỻencyn adref, a’i fynwes yn ỻawn o falchder cariad, o herwyđ iđo gael gwybod enw ei hoff forwyn, yr hon a synnođ yn aruthr, pan gl

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V.

V.

Os byđ anwyd ar fy mab, Rho’wch am dano gob ei dad; Os anwydog a fyđ can 25 , Rho’wch am dani bais ei mam. If my son should feel it cold, Let him wear his father’s coat; If the fair one feel the cold, Let her wear my petticoat. ‘As years and years rolled on a grandson of Belenë’s fell in love with a beautiful damsel who lived at a neighbouring farm house called Tai Teulwriaid, and against the will of his father and mother they married, but they had nothing to stock their land with. So one mornin

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VI.

VI.

I ought to have mentioned that the fifteenth-century poet Lewis Glyn Cothi connects with Syfađon 31 Lake an afanc legend; but this will be easier to understand in the light of the more complete one from the banks of the river Conwy. So the reader will find Glyn Cothi’s words given in the next chapter. In th’olde dayes of the king Arthour, Of which that Britons speken greet honour, Al was this land fulfild of fayerye. The elf-queen, with hir joly companye, Daunced ful ofte in many a grene mede; T

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I.

I.

So far, I have merely translated Mr. Jones’ account of himself and his authorities as given me in the letter I have already referred to, dated in June of last year, 1881. I would now add the substance of his general remarks about the fairies, as he had heard them described, and as he expressed himself in his essay for the competition on folklore at the Carnarvon Eisteđfod of 1880:—The traditions, he says, respecting the Tylwyth Teg vary according to the situation of the districts with which they

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II.

II.

The next four stories are to be found in Cymru Fu at pp. 175–9, whence I have taken the liberty of translating them into English. They were contributed by Glasynys, whose name has already occurred so often in connexion with these Welsh legends, that the reader ought to know more about him; but I have been disappointed in my attempt to get a short account of his life to insert here. All I can say is, that I made his acquaintance in 1865 in Anglesey: at that time he had a curacy near Holyhead, and

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III.

III.

The two next tales of Glasynys’ appear in Cymru Fu , at pp. 478–9; the first of them is to be compared with one already related (pp. 99, 100), while the other is unlike anything that I can now recall:— (5) ‘Cwmỻan was the principal resort of the fair family, and the shepherds of Hafod Ỻan used to see them daily in the ages of faith gone by. Once, on a misty afternoon, one of them had been searching for sheep towards Nant y Bettws. When he had crossed Bwlch Cwmỻan, and was hastening laboriously d

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IV.

IV.

‘The story goes on to say that the union was followed by two sons and two daughters. The eldest son became a great physician, and all his descendants after him were celebrated for their great proficiency in the noble healing art. The second son was a mighty craftsman in all works appertaining to the manufacture and use of iron and metals. Indeed it has been hinted that, his little corracle of bull’s hide having become old and unsafe, he conceived the brilliant idea of making one of thin iron. Th

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V.

V.

‘You must understand that some take the afanc to be a corporeal demon; but I am sufficiently satisfied that there is an animal of the same name, which is called in English a bever , seeing that the term ceiỻie’r afanc signifies bever stones . I know not what kind of oxen those in question were, but it is related that they were twins; nor do I know why they were called Ychain Mannog or Ychain Bannog . But peradventure they were called Ychain Bannog in reference to their having had many a fattenin

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VI.

VI.

‘One day, two friends went to hunt otters on the banks of the Pennant, and when they were directing their steps towards the river, they beheld some small creature of a red colour running fast across the meadows in the direction of the river. Off they ran after it, and saw that it went beneath the roots of a tree on the brink of the river to hide itself. The two men thought it was an otter, but, at the same time, they could not understand why it seemed to them to be of a red colour. They wished t

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VII.

VII.

And no sooner were these words of power uttered than the original lake cow and all her progeny, to the third and fourth generations, were in full flight towards the heights of Ỻyn Barfog, as if pursued by the evil one. Self-interest quickly roused the farmer, who followed in pursuit, till breathless and panting he gained an eminence overlooking the lake, but with no better success than to behold the green attired dame leisurely descending mid-lake, accompanied by the fugitive cows and their calv

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VIII.

VIII.

He then beheld the whole herd running to the little man and going into the lake. Nothing more was heard of them, and it was everybody’s opinion that they were the Tylwyth Teg’s cattle. The next is a quasi fairy tale, the outcome of which recalls the adventure of the farmer of Drws y Coed on his return from Beđgelert Fair, p. 99 above. It is told of a young harpist who was making his way across country from his home at Yspyty Ifan to the neighbourhood of Bala, that while crossing the mountain he

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IX.

IX.

The following is the legend, as told by the ‘Bethrel’:—‘A piper, carrying his pipes, was coming from Glendevon to Dollar in the grey of the evening. He crossed the Garchel (a little stream running into the Queich burn), and looked at the “Maiden Castle,” and saw only the grey hillside and heard only the wind soughing through the bent. He had got beyond it when he heard a burst of lively music: he turned round, and instead of the dark knoll saw a great castle, with lights blazing from the windows

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X.

X.

‘Of these Islands, or Green Spots of the Floods, there are some singular superstitions. They are the abode of the Tylwyth Teg , or the fair family, the souls of the virtuous Druids, who, not having been Christians, cannot enter the Christian heaven, but enjoy this heaven of their own. They however discover a love of mischief, neither becoming happy spirits, nor consistent with their original character; for they love to visit the earth, and, seizing a man, inquire whether he will travel above win

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XI.

XI.

Singing, singing, through the night, Dancing, dancing with our might, Where the moon the moor doth light, Happy ever we! One and all of merry mien, Without sorrow are we seen, Singing, dancing on the green, Gladsome ever we! Here follows, in Mr. Hughes’ own Welsh, a remarkable story of revenge exacted by the fairies:— Yn un o’r canrifoeđ a aethant heibio, preswyliai amaethwr yn nhyđyn Pantannas, a’r amser hwnnw yr oeđ bendith y mamau yn ymwelwyr aml ag amryw gaeau perthynol iđo ef, a theimlai yn

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XII.

XII.

In the previous chapters, the fairy lore of the Principality was hastily skimmed without any method; and I fear that, now I have to reproduce some of the things which I gleaned somewhat later, there will be, if possible, still less method. The general reader, in case he chances on these pages, will doubtless feel that, as soon as he has read a few of the tales, the rest seem to be familiar to him, and exceedingly tiresome. It may be, however, presumed that all men anxious to arrive at an idea as

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I.

I.

But before expiring, the mermaid cursed the people of Conway to be always poor, and Conway has ever since, so goes the tale, laboured under the curse; so that when a stranger happens to bring a sovereign there, the Conway folk, if silver is required, have to send across the water to Ỻansanffraid for change. My next informant was John Duncan Maclaren, who was born in 1812, and lives at Trefriw. His father was a Scotsman, but Maclaren is in all other respects a Welshman. He also knew the Sgubor Ge

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II.

II.

That is exactly the tale, my informant tells me, as he heard it from his mother, who heard it from an old woman who lived at Garth Dorwen when his mother was a girl, about eighty-four years ago, as he guessed it to have been; but in his written version he has omitted one thing which he told me at Glynỻifon, namely, that, when the servant girl went out to the fairies to spin, an enormous amount of spinning used to be done. I mention this as it reminds me of the tales of other nations, where the g

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III.

III.

As I have wandered away from the fairies I may add the following curious bit of legend which Mr. Hughes gave me:—‘When St. Beuno lived at Celynnog, he used to go regularly to preach at Ỻanđwyn on the opposite side of the water, which he always crossed on foot. But one Sunday he accidentally dropped his book of sermons into the water, and when he had failed to recover it a gylfin-hir , or curlew, came by, picked it up, and placed it on a stone out of the reach of the tide. The saint prayed for th

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IV.

IV.

When I was staying at Pwỻheli the same summer, I went out to the neighbouring village of Four Crosses, and found a native of the place, who had heard a great many curious things from his mother. His name was Lewis Jones: he was at the time over eighty, and he had formerly been a saddler. Among other things, his mother often told him that her grandmother had frequently been with the fairies, when the latter was a child. She lived at Plâs Du, and once she happened to be up near Carn Bentyrch when

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V.

V.

The cutty black sow is often alluded to nowadays to frighten children in Arfon, and it is clearly the same creature that is described in some parts of North Wales as follows:— Hwch đu gwta Ar bob camfa Yn nyđu a chardio Bob nos G’langaea’. A cutty black sow On every stile, Spinning and carding Every Allhallows’ Eve. In Cardiganshire this is reduced to the words:— Nos Galan Gaea’, Bwbach ar bob camfa. On Allhallows’ Eve A bogie on every stile. Welsh people speak of only three Calends— Calan-mai ,

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VI.

VI.

This explains to some extent the sìli ffrit sung by a Corwrion fairy when she came out of the lake to spin: see p. 64 above. At first I had in vain tried to make out the meaning of that bit of legend; but since then I have also found the Ỻaniestin rhyme a little varied at Ỻanberis: it was picked up there, I do not exactly know how, by my little girls this summer. The words as they have them run thus:— Bychan a wyđa’ hi Mai Trwtyn-Tratyn Yw f’enw i. Here, instead of Sìli go Dwt or Sìli ffrit , th

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VII.

VII.

Some time ago I was favoured with a short but interesting tale by Mr. Evan Lloyd Jones, of Dinorwig, near Ỻanberis. Mr. Lloyd Jones, I may here mention, published not long ago, in Ỻais y Wlad (Bangor, North Wales), and in the Drych (Utica, United States of North America), a series of articles entitled Ỻen y Werin yn Sir Gaernarfon , or the Folklore of Carnarvonshire. I happened to see it at a friend’s house, and I found at once that the writer was passionately fond of antiquities, and in the hab

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VIII.

VIII.

Mr. E. S. Roberts, of Ỻandysilio School, near Ỻangoỻen (p. 138), has sent me more bits of legends about the fairies. He heard the following from Mr. Thomas Parry, of Tan y Coed Farm, who had heard it from his father, the late Evan Parry, and the latter from Thomas Morris, of Eglwyseg, who related it to him more than once:—Thomas Morris happened to be returning home from Ỻangoỻen very late on one Saturday night in the middle of the summer, and by the time he reached near home the day had dawned,

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IX.

IX.

Early this year I had occasion to visit the well-known Hengwrt Library at Peniarth, and during my stay there Mr. Wynne very kindly took me to see such of the Ỻanegryn people as were most likely to have somewhat to say about the fairies. Many of the inhabitants had heard of them, but they had no long tales about them. One man, however, told me of a William Pritchard, of Pentre Bach, near Ỻwyngwryl, who died at sixty, over eighty years ago, and of a Rhys Williams, the clerk of Ỻangelynin, how they

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X.

X.

Mae’r awr wedi dyfod a’r dyn heb đyfod! The hour is come while the man is not! The ostler stated also that lights are to be seen on Cader Idris on the eve of New Year’s Day, whatever that statement may mean. The two lake stories seem to suggest that the Lake Spirit was entitled to a victim once a year, whether the sacrifice was regarded as the result of accident or design. By way of comparison, one may mention the notion, not yet extinct, that certain rivers in various parts of the kingdom regul

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XI.

XI.

Mr. D. Ỻ. Davies finds, what I have not found anywhere else, that it was a common idea among the old people in Cardiganshire, that once you came across one of the fairies you could not easily be rid of him; since the fairies were little beings of a very devoted nature. Once a man had become friendly with one of them, the latter would be present with him almost everywhere he went, until it became a burden to him. However, popular belief did not adopt this item of faith without another to neutrali

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XII.

XII.

‘That is a wonderful thing, that old castle there, he would say, pointing to the Ynys Geinon Rock. I remember a time when people would be terrified to go near it, especially at night. There was considerable danger that one might be taken to Bendith eu Mamau . It is said that there are a great many of them there, though I know not where they abide. The old folks used to say that there was a pit somewhere about the middle of the Castle, about a yard wide and some five or six yards deep, with a sto

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XIII.

XIII.

Er mor rhyfeđ oeđ cyfarwyđyd y ‘gwr,’ penderfynođ ei gynnyg; a thrannoeth aeth i chwilio ym mhlith y ieir oeđ yno am un o’r desgrifiad angenrheidiol; ond er ei siomedigaeth methođ a chael yr un. Aeth o’r naiỻ ffermdy i’r ỻaỻ i chwilio, ond ymđangosai ffawd fel yn gwgu arni—waith methođ a chael yr un. Pan ym mron digaloni gan ei haflwyđiant daeth ar draws un mewn amaethdy yng nghwr y plwyf a phrynođ hi yn đioedi. Ar ol dychwelyd adref gosodođ y tan mewn trefn, a ỻađođ yr iâr, gan ei gosod o flaen

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XIV.

XIV.

I have not been fortunate enough to come across anything systematic or comprehensive on the origin and meaning of ghostly rehearsals like the Welsh phantom funeral or coffin making. But the subject is an interesting one which deserves the attention of our leading folklore philosophers, as does also the cognate one of second sight, by which it is widely overlapped. Quite recently—at the end of 1899 in fact—I received three brief stories, for which I am indebted to the further kindness of Alaw Ỻey

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CHAPTER IV Manx Folklore

CHAPTER IV Manx Folklore

Basks at the fire his hairy strength, And crop-full out of doors he flings, Ere the first cock his matin rings. Lastly, I may mention that Mr. Roeder has a great deal to say about the fenodyree under the name of glashtyn; for it is difficult to draw any hard and fast line between the glashtyn and the fenodyree, or even the water-bull, so much alike do they seem to have been regarded. Mr. Roeder’s items of folklore concerning the glashtyns (see the Lioar Manninagh , iii. 139) show that there were

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CHAPTER V The Fenodyree and his Friends

CHAPTER V The Fenodyree and his Friends

The last chapter is hardly such as to call for a recapitulation of its principal contents, and I venture to submit instead of any such repetition an abstract of some very pertinent notes on it by Miss M. G. W. Peacock, who compares with the folklore of the Isle of Man the old beliefs which survive in Lincolnshire among the descendants of Norse ancestors 1 . She was attracted by the striking affinity which she noticed between them, and she is doubtless right in regarding that affinity as due in n

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CHAPTER VI The Folklore of the Wells

CHAPTER VI The Folklore of the Wells

So now I would revise my position thus:—I continue to regard the rag much as before, but treat the article thrown into the well as the more special means of establishing a beneficial relation with the well divinity: whether it could also be viewed as an offering would depend on the value attached to it. Some of the following notes may serve as illustrations, especially those relating to the wool and the pin:— Ffynnon Gwynwy , or the Well of Gwynwy, near Ỻangelynin, on the river Conwy, appears to

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Corrections

Corrections

The following corrections have been applied to the text:...

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CHAPTER VII Triumphs of the Water-world

CHAPTER VII Triumphs of the Water-world

Une des légendes les plus répandues en Bretagne est celle d’une prétendue ville d’Is, qui, à une époque inconnue, aurait été engloutie par la mer. On montre, à divers endroits de la côte, l’emplacement de cette cité fabuleuse, et les pécheurs vous en font d’étranges récits. Les jours de tempête, assurent-ils, on voit, dans les creux des vagues, le sommet des flèches de ses églises; les jours de calme, on entend monter de l’abîme le son de ses cloches, modulant l’hymne du jour.— Renan. Ἐκεῖ μέντο

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CHAPTER VIII Welsh Cave Legends

CHAPTER VIII Welsh Cave Legends

‘The time came when the Welshman’s treasure was all spent: he went to the cave, and as before overloaded himself. In his way out he touched the bell: it rang: a warrior lifted up his head, asking if it was day, but the Welshman, who had covetously overloaded himself, being quite out of breath with labouring under his burden, and withal struck with terror, was not able to give the necessary answer; whereupon some of the warriors got up, took the gold away from him, and beat him dreadfully. They a

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CHAPTER IX Place-name Stories

CHAPTER IX Place-name Stories

For priests, with prayers and other godly gear, Have made the merry goblins disappear; And, where they played their merry pranks before, Have sprinkled holy water on the floor.— Dryden....

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CHAPTER X Difficulties of the Folklorist

CHAPTER X Difficulties of the Folklorist

To look for consistency in barbaric philosophy is to disqualify ourselves for understanding it, and the theories of it which aim at symmetry are their own condemnation. Yet that philosophy, within its own irregular confines, works not illogically.— Edward Clodd. It will be remembered that in the last chapter a story was given, p. 602, which represented the soul as a little fellow somewhat resembling a monkey; and it will probably have struck the reader how near this approaches the idea prevalent

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CHAPTER XI Folklore Philosophy

CHAPTER XI Folklore Philosophy

The shape-shifting is sometimes complicated by taking place on the lines of rebirth: as cases in point may be mentioned Lug, reborn as Cúchulainn 10 , and the repeated births of Étáin. This was rendered possible in the case of Cúchulainn, for instance, by Lug taking the form of an insect which was unwittingly swallowed by Dechtere, who thereby became Cúchulainn’s mother; and so in the case of Étáin 11 and her last recorded mother, the queen of Etar king of Eochraidhe. On Welsh ground we have a c

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CHAPTER XII Race in Folklore and Myth

CHAPTER XII Race in Folklore and Myth

P. 81. I learn that the plural of bodach glas was in Welsh bodachod gleision , a term which Elis o’r Nant remembers his mother applying to a kind of fairies dressed in blue and fond of leading people astray. She used to relate how a haymaking party once passed a summer’s night at the cowhouse ( beudy ) of Bryn Bygelyđ (also Bryn Mygelyđ ), and how they saw in the dead of night a host of these dwarfs ( corynnod ) in blue dancing and capering about the place. The beudy in question is not very far

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ADDITIONS AND CORRECTIONS

ADDITIONS AND CORRECTIONS

P. 291. For Conla read Connla or Condla : the later form is Colla . The Condla in question is called Condla Rúad in the story, but the heading to it has Ectra Condla Chaim , ‘the Adventure of C. the Dear One.’ P. 294. I am now inclined to think that butch was produced out of the northern pronunciation of witch by regarding its w as a mutation consonant and replacing it, as in some other instances, by b as the radical. P. 308. With the Manx use of rowan on May-day compare a passage to the followi

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HISTORY

HISTORY

Latin Historical Inscriptions , illustrating the history of the Early Empire. By G. M c N. Rushforth . 8vo. 10s. net. Sources for Greek History between the Persian and Peloponnesian Wars. By G. F. Hill . 8vo. Reissue, revised. 10s. 6d. net. Sources for Roman History , B.C. 133–70. By A. H. J. Greenidge and A. M. Clay . Crown 8vo. 5s. 6d. net. A Manual of Ancient History. By G. Rawlinson . 2nd ed. 8vo. 14s. Finlay’s History of Greece from its Conquest by the Romans ( B.C. 146) to A.D. 1864. A new

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GEOGRAPHY

GEOGRAPHY

Frontiers: Romanes Lecture (1907) by Lord Curzon of Kedleston . 8vo. 2s. n. The Face of the Earth. By Eduard Suess . See p. 92. The Oxford Geographies. By A. J. Herbertson . Crown 8vo. Vol. I. The Preliminary Geography. Ed. 3, 72 maps and diagrams, 1s. 6d. Vol. II. The Junior Geography. Ed. 2, 166 maps and diagrams, 2s. With Physiographical Introduction, 3s. With Questions and Statistical Appendix, 2s. 6d. ( In preparation. ) Vol. III. The Senior Geography. Ed. 3, 117 maps and diagrams, 2s. 6d.

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LAW

LAW

Imperatoris Iustiniani Institutionum Libri Quattuor ; with introductions, commentary, and translation, by J. B. Moyle . Two volumes. 8vo. Vol. I (fourth edition, 1903), 16s.; Vol. II, Translation (fourth edition, 1906), 6s. The Institutes of Justinian , edited as a recension of the Institutes of Gaius. By T. E. Holland . Second edition. Extra fcap 8vo. 5s. Select Titles from the Digest of Justinian. By T. E. Holland and C. L. Shadwell . 8vo. 14s. Also, sold in parts, in paper covers: Part I. Int

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Roman Law

Roman Law

Institutes of Roman Law , by R. Sohm . Translated by J. C. Ledlie : with an introductory essay by E. Grueber . Third edition. 1907. 8vo. 16s. net. Infamia ; its place in Roman Public and Private Law. By A. H. J. Greenidge . 8vo. 10s. 6d. Legal Procedure in Cicero’s Time. By A. H. J. Greenidge . 8vo. 25s. net. The Roman Law of Damage to Property : being a commentary on the title of the Digest ‘Ad Legem Aquiliam’ (ix. 2), with an introduction to the study of the Corpus Iuris Civilis. By E. Grueber

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English Law

English Law

Modern Land Law. By E. Jenks . 8vo. 15s. Essay on Possession in the Common Law. By Sir F. Pollock and Sir R. S. Wright . 8vo. 8s. 6d. Outline of the Law of Property. By T. Raleigh . 8vo. 7s. 6d. Law in Daily Life. By Rud. von Jhering . Translated with Notes and Additions by H. Goudy . Crown 8vo. 3s. 6d. net. Cases illustrating the Principles of the Law of Torts , with table of all Cases cited. By F. R. Y. Radcliffe and J. C. Miles . 8vo. 1904. 12s. 6d. net. The Management of Private Affairs. By

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Abbreviations

Abbreviations

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