The figures beneath each entry give reference numbers for the Bibliography
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(sixth century) Daughter of the legendary King Brychan. Arthur was her god-father and he killed the lord of Trenteny who had killed her cow, the milk of which was her only sustenance. She revived the malefactor. At her death she bade her friends lay her upon a cart whose resting place should be determined by the oxen which drew it: there she was buried. She is the patron of Saint Endellion in Cornwall and her feast-day is 29 April.
# 156 - 454 - 615
(LYLY) See: DIMINUTIVE FAIRIES.
The daughter of Bedivere.
# 156
In the Icelandic SAGA OF TRISTRAM a king, brother of Iseult. He offered Iseult's hand to whomsoever would kill a dragon.
# 156 - 355
# 156: The heroine of Crétien's EREC ET ENIDE and the Welsh GEREINT AND ENID. In each of these tales she is the wife of the hero. According to EREC, her father was Liconaus, whereas in GEREINT he was named Ynwyl. EREC tells us that her mother was called Tarsenesyde. The origin of her name is uncertain and it was perhaps at first a territorial designation.
# 562: The tale of Enid and Gereint. In this tale, according to Rolleston, which appears to be based on the 'EREC' of Chrestien de Troyes, the main interest is neither mythological nor adventorous, but purely sentimental.
# 152 - 156 - 346 - 562
Sister of Joseph of Arimathea, wife of Brons and mother of Alan.
# 156
(ughy) King of the Firbolgs when the Tuatha De Danann invaded Ireland. Firbolgs were a rougher, less magical people than the Tuatha De Danaan, but the two races spoke the same language and were able to agree on the same conventions of warfare. The Firbolgs were as The Titans to the Olympians, and, like the Titans, they were overthrown.
# 100
(yo'he ar'em) Son of Finn, brother of Eochaid Fedlech, with whom he is sometimes confused; husband of Etain.
# 166
(yo'he boo'ye) Eochaid Salbuide, father of Nessa and grandfather of Conchobar.
# 166
(yo'he fed'leh) Brother of Eochaid Airem; king of Ireland beginning 3 BC; father of Medb and others.
# 166
(yo'he m-g'me hon) King of Ireland about AD 358.
# 166
(yeo'hee) Equivalent to Eochaid
(yo'gan moc door'haht) King of Farney; a dependent of Conchobar, but often at odds with him.
# 166
He was nicknamed Mug Nuadat, or Slave (devotee) of Nuada. He married Beare. He made a division of Ireland between himself and Conn, who had the northern portion, himself retaining 'the slave's half'.
# 454
The Saxon who, at the instigation of Paschent, son of Vortigern, poisoned Ambrosius Aurelius. He subsequently fell in battle against Uther.
# 156 - 243
Anglo-Saxon goddess of Spring, worshipped at festivals all over Britain. She gave her name to Easter and some of the present folkcustoms performed at that time may be traced to her cult.
# 454
Ephorus, about 350 BC, has three lines of verse about the Celts in which they are described as using 'the same customs as the Greeks' whatever that may mean - and being on the friendliest terms with that people, who established guest friendships among them.
# 562
# 628: Queen of Horses and Fruitfullness. Epona in Celtic inscriptions from Gaul, and Rhiannon in Welsh legend. She is the goddess of horses (the name 'Epona' derives from the Celtic word for 'Horse'), and therefore of great power in a horse-based culture such as that of the Celts. In Romano-Celtic images she is associated with corn, fruits and serpents, and as Mare-Goddess she would have been concerned with forces of fertility and nourishment.
# 769: Many of her representations depict the goddess with baskets of fruit or corn. The Burgundian imagery of mare and foal is especially evocative: the foal gains nourishment from Epona's PATERA or suckles its mother. The fact that Epona's mount is a mare is important: the lands of the Aedui and Lingones of Burgundy were famed for horse breeding, and Epona presided over this aspect of fertility. The symbolism of Epona is complex and multifaceted. Mediterranian commentators speak of her purely as a goddess of horse and stable. Epona may have been perceived as a protectress of horsemen and their mounts. After all, the intelligence and speed of horses were crucial to the safety of the cavalryman; and it should be remembered, too, that the pre-Roman Celtic society was based on a hierarchy of chiefs and knights, on whom the society and prestige of the tribe depended. But Epona's cult possessed a greater profundity than her equine symbolism alone would suggest. The femininity of her imagery and that of her horse are significant, as is her overt fertility symbolism. But her key, her MAPPA and her association with the dead suggest that here was a goddess who guarded her devotees throughout this life and into the next world. She was a patroness of horses, cavalrymen and the craft of horse breeding at one level; at another, she reflected the deep mysteries of life, death and rebirth.
# 628 - 769
The father or, according to the LIFE OF ST. CYBY, the son of Gereint.
# 156
King of Ireland, CuChulain's foe; mortally wounds the Grey of Macha.
# 562
# 156: The husband of Enid who succeeded his father as King of Nantes. He first encountered Enid when he gave chase to someone who had insulted Guinevere. After he married Enid she scolded him for giving up knightly adventures so he undertook some more. C. Luttrell holds that the romance of EREC was entirely the invention of Chrétien (# 403). Erec is usually regarded the son of Lac, but the Norse EREX SAGA calls his father Ilax (# 152 - # 355). A Norse version of the story of Erec.
# 152 - 156 - 355 - 403
(ay-rev-on) First Milesian king of all Ireland.
# 562
Mother of King Bres; reveals father of Bres as Elatha.
# 562
That's eric. A compensation exacted by the kinsmen of a slain man from his slayers.
# 166
A son of Lot who became one of Arthur's knights. He may have been the same as Gaheris and became a separate character due to manuscript miscopying.
# 156
See also: ERIU. Reference to High-Kingship of Erin, (Erinn). It is said, Ireland was ruled by three Danaan kings, grandsons of the Dagda. Their names were MacCuill, MacCecht, and MacGrené, and their wives were named respectively Banba, Fohla, and Eriu. The Celtic habit of conceiving divine persons in triads (q.v.) is here illustrated. These triads represent one person each, and the mythical character of that personage is evident from the name of one of them, MacGrené, Son of the Sun. The names of the three goddesses have each at different times been applied to Ireland, but that of the third, Eriu, has alone persisted, and in the dative form, Erinn, is a poetic name for the country to this day. That Eriu is the wife of MacGrené means, as de Jubainville observes, that the Sun-god, the god of Day, Life, and Science, has wedded the land and is reigning over it.
# 562
(ä'ryu) Wife of Danaan king MacGrené; dative form, Erinn, poetic name applied to Ireland. There is some evidence that Eriu was a solar divinity: the sun was perceived as a golden cup filled with red wine which Eriu, as goddess of the land, hands to successive mortal kings of Ireland, to signify their marriage and the fertility of the country. See: ERIN.
# 562 - 769
An ancestor of Lot.
# 156 - 344
In BEAUDOUS, Gawain's cousin whom Biausdous defeated and sent as a captive to Arthur. He was the son of the King of Orkney.
# 156
Brother of Gereint.
# 156 - 346
The sea on the Atlantic by Erris and Inishglory where the Children of Lir should spend the last period of the three times three hundred years as swans, which enchantment their step-mother Aoife had laid upon them.
# 562
Chieftain of the 'Goddoddin', the great heroic epic of post-Arthurian Britain. He is described thus: 'In the van was, loud as thunder, the din of shields - when the tale shall be told of the battle of Catraeth (Catterick), the people will utter sighs, long has been their grief because of the warrior's absence, there will be a dominion without a sovereign and a smoking land.'
# 454 - 610
The name of a number of knights in Arthurian romance. In L'ATRE PERILLEUX Escanor was a knight whose strenght grew at noon, then lessened. He abducted Arthur's female cupbearer but was eventually killed by Gawain. The romance ESCANOR features two persons of that name: Escanor Le Beau who fought a duel with Gawain, though they became friends; and Escanor Le Grand who was the son of a giant and a witch and the uncle of Escanor Le Beau. He made Griflet a prisoner.
# 30 - 156
The father of Palamedes. He was a nobleman of Babylon who was sent to Rome as part of a tribute. While there, he saved the emperor's life. In due course he came to Logres where he saved the life of King Pellinore and then hied himself to Camelot.
# 30 - 156
A knight who defended a wondrous fountain in the Forest of Broceliande. Owain slew him and then subsequently married his widow, Laudine (# 152). By marrying the widow of his victim Owain may well have enshrined a pagan custom whereby whoever defeated a king was ritually married to his territory.
# 152 - 156
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