Vita Columb. ii. 28; Kennedy, 12, 82, 246; RC iv. 172, 186.
572. RC xii. 347.
573. For the water-horse, see Campbell, WHT iv. 307; Macdongall, 294; Campbell, Superstitions, 203; and for the Manx Glashtyn, a kind of water-horse, see Rh^ys, CFL i. 285. For French cognates, see Bérenger-Féraud, Superstitions et Survivances, i. 349 f.
574. Reinach, CMR i. 63.
575. Orosius, v. 15. 6.
576. LU 2a. Of Eochaid is told a variant of the Midas story—the discovery of his horse's ears. This is also told of Labraid Lore (RC ii. 98; Kennedy, 256) and of King Marc'h in Brittany and in Wales (Le Braz, ii. 96; Rh^ys, CFL 233). Other variants are found in non-Celtic regions, so the story has no mythological significance on Celtic ground.
577. Ptol. ii. 2. 7.
578. Campbell, WHT iv. 300 f.; Rh^ys, CFL i. 284; Waldron, Isle of Man, 147.
579. Macdougall, 296; Campbell, Superstitions, 195. For the Uruisg as Brownie, see WHT ii. 9; Graham, Scenery of Perthshire, 19.
580. Rh^ys, CFL ii. 431, 469, HL, 592; Book of Taliesin, vii. 135.
581. Sébillot, ii. 340; LL 165; IT i. 699.
582. Sébillot, ii. 409.
583. See Pughe, The Physicians of Myddfai, 1861 (these were descendants of a water-fairy); Rh^ys, Y Cymmrodor, iv. 164; Hartland, Arch. Rev. i. 202. Such water-gods with lovely daughters are known in most mythologies—the Greek Nereus and the Nereids, the Slavonic Water-king, and the Japanese god Ocean-Possessor (Ralston, Songs of the Russian People, 148; Chamberlain, Ko-ji-ki, 120). Manannan had nine daughters (Wood-Martin, i. 135).
584. Sébillot, ii. 338, 344; Rh^ys, CFL i. 243; Henderson, Folk-Lore of the N. Counties, 262. Cf. the rhymes, "L'Arguenon veut chaque année son poisson," the "fish" being a human victim, and
"Blood-thirsty Dee
Each year needs three,
But bonny Don,
She needs none."
585. Sébillot, ii. 339.
586. Rendes Dindsenchas, RC xv. 315, 457. Other instances of punishment following misuse of a well are given in Sébillot, ii. 192; Rees, 520, 523. An Irish lake no longer healed after a hunter swam his mangy hounds through it (Joyce, PN ii. 90). A similar legend occurs with the Votiaks, one of whose sacred lakes was removed to its present position because a woman washed dirty clothes in it (L'Anthropologie, xv. 107).
587. Rh^ys, CFL i. 392.
588. Girald. Cambr. Itin. Hib. ii. 9; Joyce, OCR 97; Kennedy, 281; O'Grady, i. 233; Skene, ii. 59; Campbell, WHT ii. 147. The waters often submerge a town, now seen below the waves—the town of Is in Armorica (Le Braz, i. p. xxxix), or the towers under Lough Neagh. In some Welsh instances a man is the culprit (Rh^ys, CFL i. 379). In the case of Lough Neagh the keeper of the well was Liban, who lived on in the waters as a mermaid. Later she was caught and received the baptismal name of Muirghenn, "sea-birth." Here the myth of a water-goddess, said to have been baptized, is attached to the legend of the careless guardian of a spring, with whom she is identified (O'Grady, ii. 184, 265).
589. Roberts, Cambrian Pop. Antiq. 246; Hunt, Popular Romances, 291; New Stat. Account, x. 313.
590. Thorpe, Northern Myth. ii. 78.
591. Joyce, PN ii. 84. Slán occurs in many names of wells. Well-worship is denounced in the canons of the Fourth Council of Arles.
592. Cartailhac, L'Age de Pierre, 74; Bulliot et Thiollier, Mission de S. Martin, 60.
593. Sébillot, ii. 284.
594. Dalyell, 79-80; Sébillot, ii. 282, 374; see p. 266, infra.
595. I have compiled this account of the ritual from notices of the modern usages in various works. See, e.g., Moore, Folk-Lore, v. 212; Mackinley, passim; Hope, Holy Wells; Rh^ys, CFL; Sébillot, 175 f.; Dixon, Gairloch, 150 f.
596. Brand, ii. 68; Greg. In Glor. Conf. c. 2.
597. Sébillot, ii. 293, 296; Folk-Lore, iv. 55.
598. Mackinley, 194; Sébillot, ii. 296.
599. Folk-Lore, iii. 67; Athenæum, 1893, 415; Pliny, Ep. viii. 8; Strabo, iv. 287; Diod. Sic. v. 9.
600. Walker, Proc. Soc. Ant. Scot. vol. v.; Sébillot, ii. 232. In some early Irish instances a worm swallowed with the waters by a woman causes pregnancy. See p. 352, infra.
601. Sébillot, ii. 235-236.
602. See Le Braz, i. 61; Folk-Lore, v. 214; Rh^ys, CFL i. 364; Dalyell, 506-507; Scott, Minstrelsy, Introd. xliii; Martin, 7; Sébillot, ii. 242 f.; RC ii. 486.
603. Jullian, Ep. to Maximin, 16. The practice may have been connected with that noted by Aristotle, of plunging the newly-born into a river, to strengthen it, as he says (Pol. vii. 15. 2), but more probably as a baptismal or purificatory rite. See p.
