The figures beneath each entry give reference numbers for the Bibliography
It is said that at the Battle of Hastings, now preserved in the place name Battle, the flag raised by King Harold was painted with a golden dragon. This is almost certainly true, for this dragon appears twice on the famous Bayeux Tapestry, which was embroidered to commemorate this historic fight that so influenced the future history of Britain. This dragon is sometimes called 'The Golden Dragon of Wessex', because it was said to have been carried by Cuthred of Wessex at the battle of Burford in AD 752, yet it appears to have been originally used by Saxon tribes on the Continent. It seems that when the West Saxons invaded Britain in AD 495, they carried a golden dragon as their standard. The dragon appeared on the standards of at least four of William's successors, and in his account of the crusade undertaken by Richard I, the chronicler Ricard of Devizes mentions 'The terrible standard of the dragon...borne in front unfurled'. According to the records, the dragon on the standard of Henry III was made of red silk, 'sparkling all over with gold', its tongue like burning fires, and its eyes made of 'sapphires or some other suitable stones'. It was a dragon of this descent which was unfurled to witness the English victory at Agincourt, though it is not the same dragon which is nowadays mis-called a 'griffin' on the shield of the city of London. There are many myths and legends attached to the Battle of Hastings, almost all of them elaborations. The most famous tells how Richard le Fort, seeing William in danger, threw his own shield in front of him, thereby saving him from being killed. For this reason, it is claimed, Fort was permitted to add to his name 'escue' ('shield'), hence the modern name for the family, as Fortesque. The story is almost certainly apochryphal, though the family's motto is a pun on their name, reading in Latin 'Forte scutum salvus ducum' (A strong shield is the leader's safety).
# 702
(buckawn) or Bogan. A hobgoblin spirit, often tricky, sometimes dangerous, and sometimes helpful.
# 100
A knight whom Arthur made constable of his realm at the time of his accession. He was one of the govenors of Britain while Arthur went to war with Rome. He later became a hermit and physician.
# 156 - 418
One of the best of the later Knights of the Round Table, he survived the last battle of Camlan and lived thereafter as a hermit. He was also known for his skill as a surgeon.
# 454
(bayv) Calatin's daughter; puts a spell of straying on Niam.
# 562
(banshee) Bean Si is the Gaelic for 'fairy woman', and is commonly written BANSHEE, as it is pronounced, because it is one of the bestknown of the Celtic fairies. In the Highlands of Scotland she is also called BEAN-NIGHE, or the 'Little-Washer-by-the-Ford' because she is seen by the side of a burn or river washing the blood-stained clothes of those about to die.
# 100
(ben-neeyeh) or 'the Washing Woman'. She occurs both in Highland and Irish tradition as one of the variants of the BANSHEE. The name and characteristics vary in different localities. She is to be seen by desolate streams washing the blood-stained clothing of those about to die. She is small and generally dressed in green, and has red webbed feet. She portends evil, but if anyone who sees her before she sees him gets between her and the water she will grant him three wishes. She will answer three questions, but she asks three questions again, which must be answered truly. Anyone bold enough to seize one of her hanging breasts and suck it may claim that he is her foster-child and she will be favourable to him. But the Caointeach of Islay, which is the same as the Bean-Nighe, is fiercer and more formidable. If anyone interrupts her she strikes at his legs with her wet linen and often he loses the use of his limbs. It is said that the bean-nighe are the ghosts of women who have died in childbirth and must perform their task until the natural destined time of their death comes. The bean-nighe, sometimes called the Little Washer By The Ford, chiefly haunt the Highlands and Islands of Scotland, but Peter Buchan collected a washer story in Banffshire.
# 100
# 161: In Celtic myth the bear is a lunar power, emblem of the goddess Berne; it also represents Andarta -'Powerful Bear', while the 'Son of the Bear' occurs frequently in Irish and Welsh names. The dual symbolism is also apparent in the Celtic association between the Bear and the Boar, with the Boar as spiritual authority and the Bear as Temporal Power. # 454: Although no longer native to these islands, the bear has remained one of Britain's totem beasts at a deep level. An old Gaelic proverb, 'Art an neart', describes a hero as a bear in vigour. Arthur's own name derives from the British 'arth' or bear. The constellation of the Plough or the Great Bear is also called Arthur's Wain.
# 161 - 454
A princess of Spain who married Eoghan Mor. It was prophesied that her destined husband would appear to her if she went one night to the River Eibhear where she found a salmon arrayed in brilliant robes. The Beare peninsula on the south-west tip of Ireland is named in her honour. See: CAILLEACH BHEARE.
# 454
The scene of a siege in Wolfram's PARZIFAL. Its lord, Duke Lyppaut, defended it against his sovereign, King Meljanz of Liz, who had gone to war because he had been piqued when he was rejected by the duke's daughter, Obie. Gawain fought on the side of the defenders, Perceval on that of the attackers. Peace was made in due course, Obie's little sister Obilot playing an important role.
# 156 - 748
The wife of Carduino, rescued by him from an enchantment.
# 156 - 238
Guinevere's maid who fell in love with Gliglois, Gawain's squire.
# 156
(bay'al-koo) A Connacht champion. Beälcu rescues Conall. Slain by sons owing to a strategem of Conall's. Conall slays son of Beälcu.
# 562
Wife of Iubdan, King of Wee Folk.
# 562
'The Wooing of Becfola' is connected with Diarmuid, son of the wellknown high-king Aed Slane, who flourished during the first half of the seventh century after Christ. In its form retailed in Cross' and Slover's ANCIENT IRISH TALES, the story appears to consist of confused reminiscences of humanly possible events colored by Irish fairy lore. The allusion to 'bearded heroes' is to be explained by the fact that Dam Inis ('Ox Island'), in Loch Erne, associated with the famous Saint Molassa, was regarded as a sanctuary for women.
# 166
An otherworldly woman, exiled from Tir Tairngire for an unspecified transgression. She lusted after Art, but married his father, Conn Cetchathach because he was king. The union was illfated because she did not rightfully represent Sovereignty, and the land was without milk or corn. - She made Conn banish Art, but when he returned to reign in his father's stead she challenged him to a game of fidchell (chess). Art won the first game and demanded she obtain the wand of Cu Roi. She won the second game and made Art seek for Delbchaem. When Art successfully returned with his new bride, he banished Becuma from Tara.
# 454 - 548
A forest, the site of a major battle between Arthur and rebel forces at the beginning of his reign. Malory identifies it as Sherwood or a part thereof. There was within it a castle of Bedegraine, loyal to Arthur, to which the rebels had laid siege before the battle.
# 156
# 156: (In Welsh: Bedwyr). A prominent companion of Arthur. He is one of Arthur's followers in the earliest Welsh traditions. He helped Arthur to fight the Giant of St. Michael's Mount. In Geoffrey, he was made Duke of Neustria and perished in the Roman campaign. In Malory, he was present at Arthur's last battle. He and Arthur alone survived and he was charged with flinging Excalibur into the lake. He had only one hand. His son was called Amren, his daughter Eneuavc and his father Pedrawd. His grandfather was also called Bedivere and founded the city of Bayeux.
# 562: Bed'wyr (bed-weer). Equivalent, Sir Bedivere. One of Arthur's servitors who accompanies Kilhwch (Culhwch) on his quest for Olwen.
# 156 - 243 - 346 - 418 - 562
A bishop who appears in a number of Arthurian sources. In THE TRIADS he is described as the chief bishop of Kelliwig. He is identical with Bishop Baldwin, a companion of Gawain in SIR GAWAIN AND THE CARL OF CARLISLE. He is also mentioned by this name in SIR GAWAIN AND THE GREEN KNIGHT. See: ALISANDER THE ORPHAN.
# 156
In Celtic lore bees have a secret wisdom derived from the Otherworld.
# 161
Midir's name for Etain when she was his wife in the Sidhe.
# 454
The game in which a mysterious challenger - usually a giant, or Green Knight - enters the hall during wintertime and offers his axe to any hero who will cut off his head in return for a similar beheading blow. A hero accepts and find the challenger rises and immediately picks up the axe and demands the right to return the blow. - In the case of Gawain, he was allowed a year's grace to receive the return blow. In the case of CuChulain, he knelt immediately and was judged the bravest knight of Ulster. The game is clearly part of the midwinter festivities in which the old year enters as the giant or Green Knight, the old spirit of the forest, and is challenged by the one representing the new year in its strenght and hardiness.
# 166 - 454 - 507 - 672
According to the historian G. M. Cowling (# 753), it was said that, in 1283, Anthony Bek, bishop-elect of Durham met Merlin while hunting in the forest.
# 156 - 753
According to one tradition, a giant who guarded Arthur's castle which was nothing more than a grotto.
# 156 - 753
Celtic war-god reverenced in Northern Britain, whom the Romans associated with Mars. His name means 'Fair Shining One', and he is the horned god of the north.
# 265 - 454 - 563 - 709
One of three peoples inhabiting Gaul when Cæsar's conquest began.
# 562
# 156: A legendary early Briton, thought originally to have been a god. His daughter or sister was Penardun who, by Llyr, was the mother of Bran who was thought to have been Arthur's ancestor in both the male and female lines. According to Henry of Huntingdon, Beli was the brother of the historical British king Cunobelinus or Cymbeline (first century). See: BELINANT.
# 562: Cymric god of Death, husband of Don; corresponds with the Irish Bilé; Lludd and Llevelys, sons of Beli.
# 156 - 272 - 562
Daughter of King Pharamond of France, she became enamoured of Tristan but, as he did not requite her love, she died of lovesickness.
# 156
The father of Dodinel. He may be, in origin, the Celtic god Beli.
# 156
Brother of Brennius, King of Britain. He quarrelled with his brother but they were eventually reconciled and together they sacked Rome. He built many roads and established his capital at Caer Usk. He built Billingsgate in Trinovantum (London) and was buried there in a golden urn.
# 243 - 454
In ARTHOUR AND MERLIN (a thirteenth-century English poem), a sister of Arthur who married Lot. See: BLASINE, and HERMESENT.
# 156
The Earl of Laundes, he was the son of Alisander the Orphan and the killer of King Mark of Cornwall.
# 156 - 418
A knight wounded by Lancelot in unfortunate circumstances. Chancing on Belleus's pavilion, Lancelot went to bed there. Then Belleus came to the bed and climbed in, mistaking the slumbering Lancelot for his lover. He embraced him and the shocked Lancelot arose and wounded him but, to atone for the harm he had done, he made him a Knight of the Round Table.
# 156 - 418
In Italian romance, daughter of King Pharamond of Gaul; she fell in love with Tristan and, when her passion was unrequited, killed herself.
# 156 - 238
No account of the Fairy Rade is complete witout a mention of the jingling bells ringing from the horses' harness. We hear of it, for instance, in YOUNG TAMLANE and in the Galloway account of the Fairy Rade. It is never explained why the fairy bells rang, unless it be from their great love of music, but it is genarally supposed that these fairies, in spite of their general habit of kidnapping human beings and purloining human food, belonged to the Seelie Court, and it might be conjectured that these bells rang to scare away the evil creatures who made up the Unseelie Court. On the other hand, the fairies were also repelled by the sound of church bells. Jabez Allies' anecdote of the fairy who was heard lamenting: 'Neither sleep, neither lie, For Inkbro's ting-tang hangs so high' is the first of quite a number that record the fairies' dislike of church bells.
# 100
# 438: (baalt'an - or - BAIL tin)) May Eve, time of enchantments, the beginning of summer. See also: MAY EVE.
# 454: The Celtic feast of May-Eve, celebrated on the evening of April 30. It marked the beginning of Summer, when livestock was let out of winter pasture to crop the new greenness of Spring. The word means literally 'the fire of Bel', a deity related to Belinus. At this feast, all household fires were doused and rekindled from the new fire which the druids built on this night. See: LUGHNASADH, OIMELC and: SAMHAIN and: LUNANTISHEE.
# 438 - 454
One of the names of the god of Death; first of May sacred to Bel'tené. See: BELTAINE.
# 562
Dermot of the Love Spot slain by the wild boar of Ben Bulben.
# 562
(bedn varra) The Manx name for the Mermaid, of which many tales are told round the coasts of Man. She bears the same general character as mermaids do everywhere, enchanting and alluring men to their death, but occasionally showing softer traits.
# 100
(ben dig ide vran)
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