Chapter XIII: Costumes and Customs of Brittany (1)

Distinctive national costume has to a great extent become a thing of the past in Europe, and for this relinquishment of the picturesque we have doubtless in a measure to thank the exploitation of remote districts as tourist and sporting centres. Brittany, however, has been remarkably faithful to her sartorial traditions, and even to-day in the remoter parts of the west and in distant sea-coast places her men and women have not ceased to express outwardly the strong national and personal individuality of their race. In these districts it is still possible for the traveller to take a sudden, bewildering, and wholly entrancing step back into the past.

In Cornouaille the national costume is more jealously cherished than in any other part of the country, even to the smallest details, for here the men carry a _pen-bas_, or cudgel, which is as much a supplement to their attire and as characteristic of it as the Irish shillelagh is of the traditional Irish dress. Quimper is perhaps second to Cornouaille in fidelity to the old costume, for all the men wear the national habit. On gala days this consists of gaily embroidered and coloured waistcoats, which often bear the travelling tailor's name, and voluminous _bragou-bras_, or breeches of blue or brown, held at the waist with a broad leather belt with a metal buckle and caught in at the knee with ribbons of various hues, the whole set off with black leather leggings and shoes ornamented with silver buckles. A broad-brimmed hat, beneath which the hair falls down sometimes to below the shoulders, finishes a toilet which on weekdays or work-days has to give place to white _bragou-bras_ of tough material, something more sombre in waistcoats, and the ever serviceable sabot.

_Hats and Hymen_

In the vast stretch of the salt-pans of Escoublac, between Batz and Le Croisic, where the entire population of the district is employed, the workers, or _paludiers_, affect a smock-frock with pockets, linen breeches, gaiters, and shoes all of white, and with this dazzling costume they wear a huge, flapping black hat turned up on one side to form a horn-shaped peak. This peak is very important, as it indicates the state of the wearer, the young bachelor adjusting it with great nicety over the ear, the widower above his forehead, and the married man at the back of his head. On Sundays or gala-days, however, this uniform is discarded in favour of a multicoloured and more distinctive attire, the breeches being of fine cloth, exceedingly full and pleated and finished with ribbons at the knees, the gaiters and white shoes of everyday giving place to white woollen stockings with clocks embroidered on them and shoes of light yellow, while the smock is supplanted by several waistcoats of varying lengths and shades, which are worn one above the other in different coloured tiers, finished at the neck with a turnover muslin collar. The holiday hat is the same, save for a roll of brightly and many tinted chenille.

Several petticoats of pleated cloth, big bibs or plastrons called _pièces_, of the same shade as their dresses, and a shawl with a fringed border, compose the costume of the women. The aprons of the girls are very plain and devoid of pockets, but the older women's are rich in texture and design, some of them being of silk and others even of costly brocade. The women's head-dress is almost grotesque in its originality, the hair being woven into two rolls, swathed round with tape, and wound into a coronet across the head. Over this is drawn tightly a kind of cap, which forms a peak behind and is crossed in front like a handkerchief. Should widowhood overtake a woman she relinquishes this _coiffe_ and shrouds her head and shoulders in a rough black triangular-shaped sheepskin mantle.

The toilette of a bride is as magnificent as the widow's is depressing and dowdy. It consists of three different dresses, the first of white velvet with apron of moire-antique, the second of purple velvet, and the third of cloth of gold with embroidered sleeves, with a _pièce_ of the same material. A wide sash, embroidered with gold, is used for looping up all these resplendent skirts in order to reveal the gold clocks which adorn the stockings. These, and all gala costumes, are carefully stored away at the village inn, and may be seen by the traveller sufficiently interested to pay a small fee for the privilege.

_Quaint Head-dresses_

Though the dress of the Granville women does not attempt to equal or rival the magnificence just described, nevertheless it is as quaint and characteristic. They favour a long black or very dark coat, with bordering frills of the same material and shade, and their cap is a sort of _bandeau_, turning up sharply at the ears, and crested by a white handkerchief folded square and laid flat on top.

In Ouessant the peasant women adopt an Italian style of costume, their head-dress, from under which their hair falls loosely, being exactly in almost every detail like that which one associates with the women of Italy. The costume of the man from St Pol is, like that of the Granville women, soberer than most others of Brittany. Save for his buttons, the buckle on his hat, and the clasps of white metal fastening his leather shoes, his dress, including spencer, waistcoat, trousers, and stockings, is of black, and his hair is worn falling on his shoulders, while he rarely carries the _pen-bas_--an indication, perhaps, of his rather meditative, pious temperament.

At Villecheret the cap of the women is bewilderingly varied and very peculiar. At first sight it appears to consist of several large sheets of stiff white paper, in some cases a sheet of the apparent paper spreading out at either side of the head and having another roll placed across it; in other cases a ridged roof seems to rest upon the hair, a roof with the sides rolling upward and fastened at the top with a frail thread; while a third type of head-dress is of the skull-cap order, from which is suspended two ties quite twenty inches long and eight inches wide, which are doubled back midway and fastened again to the top of the skull-cap. The unmarried woman who adopts this _coiffe_ must wear the ties hanging over the shoulders.

Originality in head-dress the male peasant leaves almost entirely to the woman, for nearly everywhere in Brittany one meets with the long, wide-brimmed, black hat, with a black band, the dullness of which is relieved by a white or blue metal buckle, as large as those usually found on belts. To this rule the Plougastel man is one of the exceptions, wearing a red cap with his trousers and coat of white flannel.

At Muzillac, some miles distant from La Roche-Bernard, the women supplant the white _coiffe_ with a huge black cap resembling the cowl of a friar, while at Pont l'Abbé and along the Bay of Audierne the cap or _bigouden_ is formed of two pieces, the first a species of skull-cap fitting closely over the head and ears, the second a small circular piece of starched linen, shaped into a three-cornered peak, the centre point being embroidered and kept in position by a white tape tie which fastens under the chin. Over the skull-cap the hair is dressed _en chignon_. The dress accompanying this singular _coiffe_ and _coiffure_ has a large yellow _pièce_, with sleeves to match. The men wear a number of short coats, one above the other, the shortest and last being trimmed with a fringe, and occasionally ornamented with sentences embroidered in coloured wools round the border, describing the patriotic or personal sentiments of the wearer.

The women of Morlaix are also partial to the tight-fitting _coiffe_. This consists of five broad folds, forming a base from which a fan-like fall of stiffened calico spreads out from ear to ear, completely shading the nape of the neck and reaching down the back below the shoulders. Many of the women wear calico tippets, while the more elderly affect a sort of mob-cap with turned-up edges, from which to the middle of the head are stretched two wide straps of calico, joined together at the ends with a pin. Most of the youths of Morlaix wear the big, flapping hat, but very often a black cloth cap is also seen. This is ridiculous rather than picturesque, for so long is it that with almost every movement it tips over the wearer's nose. The tunic accompanying either hat or cap is of blue flannel, and over it is worn a black waistcoat. The porters of the market-places wear a sort of smock. The young boys of Morlaix dress very like their elders, and nearly all of them wear the long loose cap, with the difference that a tasselled end dangles down the back.

On religious festivals the gala dress is always donned in all vicinities of Brittany, and the costume informs the initiated at once in what capacity the Breton is present. For instance, the _porteuses_, or banner-bearers, of certain saints are dressed in white; others may be more gorgeously or vividly attired in gowns of bright-coloured silk trimmed with gold lace, scarves of silver thread, aprons of gold tissue or brocade, and lace _coiffes_ over caps of gold or silver tissue; while some, though in national gala dress, will have flags or crosses to distinguish them from the more commonplace worshipper.

_Religious Festivals_

This dressing for the part and the occasion is interwoven with the Breton's existence as unalterably as sacred and profane elements are into the occasions of his religious festivals. A feast day well and piously begun is interspersed and concluded with a gaiety and abandon which by contrast strikes a note of profanity. Yet Brittany is quite the most devotedly religious of all the French provinces, and one may see the great cathedrals filled to their uttermost with congregations including as many men as women. Nowhere else, perhaps, will one find such great masses of people so completely lost in religious fervour during the usual Church services and the grander and more impressive festivals so solemnly observed. This reverence is attributed by some to the power of superstition, by others to the Celtic temperament of the worshippers; but from whatever cause it arises no one who has lived among the Bretons can doubt the sincerity and childlike faith which lies at the base of it all, a faith of which a medieval simplicity and credence are the keynotes.

_The Pardons_

This pious punctiliousness is not confined to Church services and ceremonies alone, for rarely are wayside crosses or shrines unattended by some simple peasant or peasants telling beads or unfolding griefs to a God Who, they have been taught, takes the deepest interest in and compassionates all the troubles and trials which may befall them. Between May and October the religious ardour of the Breton may be witnessed at its strongest, for during these months the five great 'Pardons' or religious pilgrimage festivals are solemnized in the following sequence: the Pardon of the Poor, at Saint-Yves; the Pardon of the Singers, at Rumengol; the Pardon of the Fire, at Saint-Jean-du-Doigt; the Pardon of the Mountain, at Troménie-de-Saint-Renan; the Pardon of the Sea, at Sainte-Anne-la-Palud.

The Pardon of the Poor, the Pardon of the Singers, and the Pardon of the Sea are especially rigorous and exacting, but the less celebrated Pardon of Notre Dame de la Clarté, in Morbihan, has an earthly as much as a celestial object, for while the pilgrimage does homage to the Virgin it is at the same time believed to facilitate marriage. Here, once the sacred side of the festival has been duly observed, the young man in search of a wife circles about the church, closely scrutinizing all the eligible demoiselles who come within range of his vision. As soon as he decides which maiden most appeals to him, he asks her politely if she will accept a gift from him, and at the same time presents a large round cake, with which he has armed himself for that occasion. "Will mademoiselle break the cake with me?" is the customary form of address, and in the adoption or rejection of this suggestion lies the young peasant's yea or nay.

The Pardon of Saint-Jean-du-Doigt takes place on the 22nd of June, and is, perhaps, the most solemn of these festivals. During its celebration the relic of the Saint, the little finger of his right hand, is held before the high altar of the church by an _abbé_ clad in his surplice. The finger is wrapped in the finest of linen, and one by one the congregation files past the _abbé_ for the purpose of touching for one brief moment the relic he holds. At the same time another cleric stands near the choir, holding the skull of St Mériadec, and before this the pilgrims also promenade, reverently bowing their heads as they go. The devotees then repair to a side wall near which there is a fountain, the waters of which have been previously sanctified by bathing in them the finger of St Jean suspended from a gold chain, and into this the pilgrims plunge their palms and vigorously rub their eyes with them, as a protection against blindness. This concludes the religious side of the Pardon, and immediately after its less edifying ceremonies begin.

The Pardon of the Mountain is held on Trinity Sunday at Troménie. Every sixth year there is the 'Grand Troménie,' an event which draws an immense concourse of people from all parts. The principal feature of this great day from the spectator's point of view is the afternoon procession. It is of the most imposing description, and all who have come to take part in the Pardon join it, as with banners flying and much hymn-singing it takes its way out of the town to wind round a mountain in the vicinity.

_Barking Women_

In the old days of religious enthusiasm a remarkable phenomenon often attended these festivals, when excitement began to run high, as it was certain to do among a Celtic people. This was the barking of certain highly strung hysterical women. In time it became quite a usual feature, but now, happily, it is a part of the ceremony which has almost entirely disappeared. There is a legend in connexion with this custom that the Virgin appeared before some women disguised as a beggar, and asked for a draught of water, and, when they refused it, caused them and their posterity to be afflicted with the mania.

_The Sacring Bell_

Another custom of earlier times was that of ringing the sacring bell. These bells are very tiny, and are attached at regular intervals to the outer rim of a wooden wheel, wrongly styled by some 'the Wheel of Fortune,' from which dangles a long string. In most places the sacring bell is kept as a curiosity, though in the church of St Bridget at Berhet the _Sant-e-roa_, or Holy Wheel, is still rung by pilgrims during Mass. The bells are set pealing through the medium of a long string by the impatient suppliant, to remind the saint to whom the _Sant-e-roa_ may be dedicated of the prayerful requests with which he or she has been assailed.

There are in many of the churches of Brittany wide, old-fashioned fireplaces, a fact which testifies to a very sensible practice which prevailed in the latter half of the sixteenth century--that of warming the baptismal water before applying it to the defenceless head of the lately born. The most famous of these old fireplaces belong to the churches of St Bridget in Perguet, Le Moustoir-le-Juch, St Non at Penmarch, and Brévélenz. In the church at the latter place one of the pinnacles of the porch forms the chimney to its historic hearth.

_The Venus of Quinipily_

Childless people often pay a visit to some standing stone in their neighbourhood in the hope that they may thereby be blessed with offspring. Famous in this respect is the 'Venus,' or _Groabgoard_, of Quinipily, a rough-hewn stone in the likeness of a goddess. The letters ...LIT... still remain on it--part of a Latin inscription which has been thought to have originally read ILITHVIA, "a name in keeping with the rites still in use before the image," says MacCulloch.[61]

_Holy Wells_

The holy well is another institution dating from early days, and there is hardly a church in Brittany which does not boast one or more of these shrines, which are in most cases dedicated to the saint in whose honour the church has been raised. So numerous are these wells that to name them and dwell at any length on the curative powers claimed for their waters would fill a large volume. Worthy of mention, however, is the Holy Well of St Bieuzy, as typical of most of such sacred springs. It is close to the church of the same name in Bieuzy, and flows from a granite wall. Its waters are said to relieve and cure the mentally deranged. Some of the wells are large enough to permit the afflicted to bathe in their waters, and of these the well near the church of Goezenou is a good example. It is situated in an enclosure surrounded by stone seats for the convenience of the devotees who may desire to immerse themselves bodily in it. Several of these shrines bear dates, but whether they are genuine is a matter for conjecture.

_Reliquaries_

Every Breton churchyard worthy of the name has its reliquary or bone-house. There may be seen rows of small boxes like dog-kennels with heart-shaped openings. Round these openings, names, dates, and pious ejaculations are written. Looking through the aperture, a glimpse of a skull may startle one, for it is a gruesome custom of the country to dig up the bones of the dead and preserve the skulls in this way. The name upon the box is that once borne by the deceased, the date that of his death, and the charitable prayer is for the repose of his soul. Occasionally these boxes are set in conspicuous places in the church, but generally they remain in the reliquary. In the porch of the church of St Trémeur, the son of the notorious Breton Bluebeard, Comorre, there is one of the largest collections of these receptacles in Brittany. Rich people who may have endowed or founded sacred edifices are buried in an arched recess of the abbey or church they have benefited.

_Feeding the Dead_

In some parts of Brittany hollows are found in tombstones above graves, and these are annually filled with holy water or libations of milk. It would seem as if this custom linked prehistoric with modern practice and that the cup-hollows frequently met with on the top of dolmens may have been intended as receptacles for the food of the dead. The basins scooped in the soil of a barrow may have served the same purpose. On the night of All Souls' Day, when this libation is made, the supper is left spread on the table of each cottage and the fire burns brightly, so that the dead may return to refresh and warm themselves after the dolours of the grave.

_The Passage de l'Enfer_

How hard custom dies in Brittany is illustrated by the fact that it is still usual at Tréguier to convey the dead to the churchyard in a boat over a part of the river called the 'Passage de l'Enfer,' instead of taking the shorter way by land. This custom is reminiscent of what Procopius, a historian of the sixth century, says regarding Breton Celtic custom in his _De Bello Gothico_. Speaking of the island of Brittia, by which he means Britain, he states that it is divided by a wall. Thither fishermen from the Breton coast are compelled to ferry over at darkest night the shades of the dead, unseen by them, but marshalled by a mysterious leader. The fishermen who are to row the dead across to the British coast must go to bed early, for at midnight they are aroused by a tapping at the door, and they are called in a low voice. They rise and go down to the shore, attracted by some force which they cannot explain. Here they find their boats, apparently empty, yet the water rises to the bulwarks, as if they were crowded. Once they commence the voyage their vessels cleave the water speedily, making the passage, usually a day and a half's sailing, in an hour. When the British shore is reached the souls of the dead leave the boats, which at once rise in the sea as if unloaded. Then a loud voice on shore is heard calling out the name and style of those who have disembarked.

Procopius had, of course, heard the old Celtic myth of an oversea Elysium, and had added to it some distorted reminiscence of the old Roman wall which divided Britain. The 'ship of souls' is evidently a feature of Celtic as well as of Latin and Greek belief.

_Calvaries_

Calvaries, or representations of the passion on the Cross, are most frequently encountered in Brittany, so much so, indeed, that it has been called 'the Land of the Calvaries.' Over the length and breadth of the country they are to be met at almost every turn, some of them no more than rude, simple crosses originating in local workshops, and others truly magnificent in carving and detail. Some of the most famous are those situated at Plougastel, Saint-Thégonnec, and Guimiliau.

The Calvary of Plougastel dates from the early sixteenth century, and consists of an arcade beneath a platform filled with statues. The surrounding frieze has carvings in bas-relief representing incidents in the life of Christ. The Calvary of Saint-Thégonnec represents vividly the phases of the passion, being really a 'way of the Cross' in sculpture. It bears the unmistakable stamp of the sixteenth century. The Calvary of Guimiliau is dated 1580 and 1588. A platform supported by arches bears the three crosses, the four evangelists, and other figures connected with the principal incidents in the life and passion of our Lord. The principal figures, that of Christ and those of the attending Blessed Virgin and St John, are most beautifully and sympathetically portrayed. The figures in the representations from the life of Christ, which are from necessity much smaller than those of the Crucifixion, are dressed in the costume of the sixteenth century. The entire Calvary is sculptured in Kersanton stone.

Whether these and other similar groups are really works of art is perhaps a matter for discussion, but regarding their impressiveness there cannot be two opinions. By the bulk of the people they are held in great reverence, and rarely are they unattended by tiny congregations of two or three, while on the occasion of important religious festivals people flock to them in hundreds.

_Weddings_

In many of their religious observances the Bretons are prone to confuse the sacred with the profane, and chief among these is the wedding ceremony--the customs attendant on which in some ostensibly Christian countries are yet a disgrace to the intellect as well as the good feeling of man. In rural Brittany, however, the revelry which ensues as soon as the church door closes on the newly wedded pair is more like that associated with a children's party than the recreation of older people. Should the marriage be celebrated in the morning, tables laid out with cakes are ranged outside the church door, and when the bridal procession files out of the church the bride and bridegroom each take a cake from the table and leave a coin in its stead for the poor. The guests follow suit, and then the whole party repairs to the nearest meadow, where endless _ronds_ are begun.

The _rond_ is a sort of dance in which the whole assembly joins hands and revolves slowly with a hop-skip-and-a-jump step to the accompaniment of a most wearisome and unvarying chant, the music for which is provided by the _biniou_, or bagpipe, and the flageolet or hautboy, both being occasionally augmented by the drum. Before the ceremony begins the musicians who are responsible for this primitive harmony are dispatched to summon the guests, who, of course, arrive in the full splendour of the national gala costume. As soon as the _ronds_ are completed to the satisfaction of everybody the custom common to so many countries of stealing the bride away is celebrated. At a given signal she speeds away from the party, hotly pursued by the young gallants present, and when she is overtaken she presents the successful swain with a cup of coffee at a public _café_. This interlude is followed by dinner, and after that the _ronds_ are resumed. These festivities, in the case of prosperous people, sometimes last three days, during which time the guests are entertained at their host's expense. If the wedding happens to be held in the evening, dancing is about the only amusement indulged in, and this follows an elaborate wedding supper. The _biniou_ and its companions are decidedly _en évidence_, while sometimes the monotony of the _ronds_ is varied by the _grand rond_, a much more graceful and intricate affair, containing many elaborate and difficult steps; but the more ordinary dance is the favourite, probably because of the difficulties attending the other.

_Breton Burials_

An ancient Breton funeral ceremony was replete with symbolic meaning and ritual, which have been carried down through the Middle Ages to the present time. As soon as the head of the family had ceased to breathe, a great fire was lit in the courtyard, and the mattress upon which he had expired was burned. Pitchers of water and milk were emptied, for fear, perhaps, that the soul of the defunct might be athirst. The dead man was then enveloped from head to foot in a great white sheet and placed in a description of funeral pavilion, the hands joined on the breast, the body turned toward the east. At his feet a little stool was placed, and two yellow candles were lit on each side of him. Then the beadle or gravedigger, who was usually a poor man, went round the country-side to carry the news of death, which he usually called out in a high, piping voice, ringing his little bell the while. At the hour of sunset people arrived from all parts for the purpose of viewing the body. Each one carried a branch, which he placed on the feet of the defunct.

The evening prayer was recited by all, then the women sang the canticles. From time to time the widow and children of the deceased raised the corner of the shroud and kissed it solemnly. A repast was served in an adjoining room, where the beggar sat side by side with the wealthy, on the principle that all were equal before death. It is strange that the poor are always associated with the griefs as with the pleasures of Breton people; we find them at the feast of death and at the baptism as at the wedding rejoicing.

In the morning the rector of the parish arrived and all retired, with the exception of the parents, if these chanced to be alive, in whose presence the beadle closed the coffin. No other member of the family was permitted to take part in this solemn farewell, which was regarded as a sacred duty. The coffin was then placed on a car drawn by oxen, and the funeral procession set out, preceded by the clergy and followed by the female relations of the deceased, wearing yellow head-dresses and black mantles. The men followed with bared heads. On arriving at the church the coffin was disposed on trestles, and the widow sat close by it throughout the ceremony. As it was lowered into the tomb the last words of the prayer for the dead were repeated by all, and as it touched the soil beneath a loud cry arose from the bereaved.

The Breton funeral ceremony, like those prevalent among other Celtic peoples, is indeed a lugubrious affair, and somewhat recalls the Irish wake in its strange mixture of mourning and feasting; but curiously enough brightness reigns afterward, for the peasant is absolutely assured that at the moment his friend is placed in the tomb he commences a life of joy without end.

_Tartarus and Paradise_

Two very striking old Breton ballads give us very vivid pictures of the Breton idea of Heaven and its opposite. That dealing with the infernal regions hails from the district of Léon. It is attributed to a priest named Morin, who flourished in the fifteenth century, but others have claimed it for a Jesuit father called Maunoir, who lived and preached some two hundred years later. In any case it bears the ecclesiastical stamp. "Descend, Christians," it begins, "to see what unspeakable tortures the souls of the condemned suffer through the justice of God, Who has chained them in the midst of flames for having abused their gifts in this world. Hell is a profound abyss, full of shadow, where not the least gleam of light ever comes. The gates have been closed and bolted by God, and He will never open them more. The key is lost!

"An oven heated to whiteness is this place, a fire which constantly devours the lost souls. There they will eternally burn, tormented by the intolerable heat. They gnash their teeth like mad dogs; they cannot escape the flames, which are over their heads, under their feet, and on all sides. The son rushes at his father, and the daughter at her mother. They drag them by the hair through the midst of flames, with a thousand maledictions, crying, 'Cursed be ye, lost woman, who brought us into the world! Cursed be ye, heedless man, who wert the cause of our damnation!'

"For drink they have only their tears. Their skins are scorched, and bitten by the teeth of serpents and demons, and their flesh and their bones are nothing but fuel to the great fire of Hell!

"After they have been for some time in this furnace, they are plunged by Satan into a lake of ice, and from this they are thrown once more into the flames, and from the flames into the water, like a bar of iron in a smithy. 'Have pity, my God, have pity on us!' they call; but they weep in vain, for God has closed His ears to their plaints.

"The heat is so intense that their marrow burns within their bones. The more they crave for pity, the more they are tormented.

"This fire is the anger of God which they have aroused; verily it may never be put out."

One turns with loathing, with anger, and with contempt from this production of medieval ecclesiasticism. When one thinks of the thousands of simple and innocent people who must have been tortured and driven half wild with terror by such infamous utterances as this, one feels inclined to challenge the oft-repeated statement concerning the many virtues of the medieval Church. But Brittany is not the only place where this species of terrorism was in vogue, and that until comparatively recent times. The writer can recall such descriptions as this emanating from the pulpits of churches in Scottish villages only some thirty years ago, and the strange thing is that people of that generation were wont to look back with longing and admiration upon the old style of condemnatory sermon, and to criticize the efforts of the younger school of ministers as being wanting in force and lacking the spirit of menace so characteristic of their forerunners. There are no such sermons nowadays, they say. Let us thank God that to the credit of human intelligence and human pity there are not!

The opposite to this picture is provided by the ballad on Heaven. It is generally attributed to Michel de Kerodern, a Breton missionary of the seventeenth century, but others claim its authorship for St Hervé, to whom we have already alluded. In any case it is as replete with superstitions as its darker fellow. The soul, it says, passes the moon, sun, and stars on its Heavenward way, and from that height turns its eyes on its native land of Brittany. "Adieu to thee, my country! Adieu to thee, world of suffering and dolorous burdens! Farewell, poverty, affliction, trouble, and sin! Like a lost vessel the body lies below, but wherever I turn my eyes my heart is filled with a thousand felicities. I behold the gates of Paradise open at my approach and the saints coming out to receive me. I am received in the Palace of the Trinity, in the midst of honours and heavenly harmonies. The Lord places on my head a beautiful crown and bids me enter into the treasures of Heaven. Legions of archangels chant the praise of God, each with a harp in his hand. I meet my father, my mother, my brothers, the men of my country. Choirs of little angels fly hither and thither over our heads like flocks of birds. Oh, happiness without equal! When I think of such bliss to be, it consoles my heart for the pains of this life."

FOOTNOTES:

[61] _Religion of the Ancient Celts_, p. 289.

GLOSSARY & INDEX

A

ABÉLARD. A Breton monk;
the story of Héloïse and, 248-253

ABERLADY BAY. A bay in the Firth of Forth, Scotland, 357

ABERNETHY. A town in Scotland;
the Round Tower at, 52

ABERYSTWYTH. A town in Wales;
Taliesin buried at, 22

ADDER'S STONE. A substance supposed to have magical properties,
employed in Druidic rites, 247;
Héloïse, represented as a sorceress, said to have possessed,
252

ALAIN III. Count of Brittany (Count of Vannes);
drives back the Northmen, 25

ALAIN IV (BARBE-TORTE). Arch-chief of Brittany;
defeats the Northmen, 25-26

ALAIN V. Duke of Brittany, 27, 28

ALAIN FERGANT. Duke of Brittany, 30

ALAIN. Son of Eudo of Brittany, 29

ALBERT LE GRAND. Monk of Morlaix, 278

ALCHEMY. The art of;
the position of, in the fifteenth century, 175;
Gilles de Retz experiments in, 175-179

ALGONQUINS. A race of North American Indians;
mentioned, 302

ALI BABA. The story of;
mentioned, 316

ALL SOULS' DAY. The custom of leaving food for the dead on, 383

ALOÏDA. A maiden;
in the ballad of the Marriage-girdle, 234-236

'ALPINE' RACE. A European ethnological division;
the Bretons probably belong to, 14, 37 _n._

AMENOPHIS III. An Egyptian king;
mentioned, 43

AMERICA. _See_ United States

ANGERS. A town in France;
St Convoyon goes to, to obtain holy relics from the cathedral,
336

ANIMALS. Frequently the bearers of divine aid, in legends of the
saints, 347;
St Pol noted for his miraculous power over wild beasts, 366

ANIMISM, 86-87

ANKOU, THE. The death-spirit of Brittany, 101-102

ANNAÏK. A maiden;
in a story of the Marquis of Guérande, 199-202

ANNE. Duchess of Brittany;
married to Charles VIII of France, and then to Louis XII, 36;
the oratory of, in the château of Dinan, 209;
gives the château of Suscino to John of Châlons, 210

ANTWERP. The city;
relics of St Winwaloe preserved in the Jesuit church of St Charles
at, 371;
mentioned, 205

APPLE, THE. Said to have been introduced into Brittany by Telio,
18

ARDMORE. A town in Ireland;
the Round Tower at, 51-52

AREZ, MOUNTAINS OF. Same as Montagnes d'Arrée, _which see_

ARGOED. A place in Wales;
battle of, 22

ARMAGH. A city in Ireland;
Budoc made Bishop of, 356

ARMENIA. The country;
were-wolf superstition in, 291

ARMOR ('On the Sea'). The ancient Celtic name for Brittany, 13

ARMORICA. The Latin name for the country of Brittany, 13, 15;
Julius Cæsar in, 16;
two British kingdoms in, 19;
the first monastery in, founded by Gwénnolé, 185;
King Arthur hunts wild beasts in, 278;
St Samson bidden to go to, 349

ARTHUR, KING. British chieftain, of legendary fame;
his finding of Excalibur, 256-257;
his encounter with the giant of Mont-Saint-Michel, 275-277;
his existence doubted by Bretons in the twelfth century, 278;
his fight with the dragon at the Lieue de Grève, 278-281;
carried to the Isle of Avalon after his last battle, 282;
Gugemar at the Court of, 292;
his contest with Modred, 344;
his sister Margawse the wife of King Lot of Lothian, 357;
mentioned, 64, 66, 173, 212, 224

ARTHUR. Duke of Brittany, son of Geoffrey Plantagenet;
murdered by King John of England, 30

ARTHURIAN ROMANCE. Resemblances in Villemarqué's _Barzaz-Breiz_ to,
224;
the controversy as to the original birthplace of, 228,
254-255;
indigenous to British soil, 255

ARZ. _See_ Ile d'Arz

ASH-TREE, THE LAY OF THE. One of the _Lais_ of Marie de France,
317-320

AUCHENTORLIE. An estate in Scotland;
inscribed stones at, 46

AUCHINLECK MS. A manuscript containing a version of the story of
Tristrem and Ysonde, 272

AUDIERNE, BAY OF. A bay on the Breton coast;
national costume in the district of, 376

AULNOY, COMTESSE D'. Noted seventeenth-century French authoress;
mentioned, 144

AURAY. A town in Brittany;
battle at, 35;
centre from which to visit the megaliths of Carnac, 42

AVALON, ISLE OF. A fabled island to which King Arthur was carried
after his last battle, 282

AVENUE OF SPHINXES. At Karnak, Egypt, 43

AZÉNOR. Mother of St Budoc of Dol, 354-356

AZÉNOR THE PALE. A maiden;
the legend of, 360-364

B

BACCHUS. The Greek god of wine;
mentioned, 189

BALON. Monastery of;
St Tivisiau and, 338-339

BAN. King of Benwik;
father of Sir Lancelot, 257

BANGOR TEIVI. A village in Wales;
Taliesin said to have died at, 22

BARANTON, THE FOUNTAIN OF. A magical fountain in Broceliande,
70-71

BARD. Singer or poet attached to noble households;
late survival of the custom of maintaining, 364

BARKING WOMEN. A phenomenon connected with religious festivals,
380

BARON OF JAUIOZ, THE. A ballad, 145-147

BARRON. A fictitious youth;
in a story of Gilles de Retz, 178

BARZAZ-BREIZ ("The Breton Bards"). A collection of Breton ballads
made by Villemarqué;
cited (under sub-title, _Chants populaires de la Bretagne_), 57
_n._;
criticism of, 211-212

BASS ROCK. An islet in the Firth of Forth, 359

BATZ.
I. An island off the coast of Brittany; St Pol settles on,
365-366
II. A town in Brittany, 373

BAYARD, THE CHEVALIER DE. A famous French knight;
mentioned, 31

BEAN NIGHE ('The Washing Woman'). An evil spirit of the Scottish
Highlands, 100

BEAUMANOIR. A Breton noble house, 229

BEAUTY AND THE BEAST. The story of;
mentioned, 137

BEAUVAU. Matthew, Seigneur of;
in the story of the Clerk of Rohan, 190-193

BEDIVERE, SIR. One of King Arthur's knights;
accompanies Arthur on his expedition against the giant of
Mont-Saint-Michel, 275-277

BEES. Cultivated by the monks of Dol, 19;
St Pol taught the people to cultivate, 366

BEIGNON. A town in Brittany, 360

BELGIUM. Mentioned, 52

BELIAGOG. A giant;
in the story of Tristrem and Ysonde, 271

BELSUNCE DE CASTELMORON, HENRI-FRANÇOIS-XAVIER DE. Bishop of
Marseilles;
mentioned, 195

BENEDICTION OF THE BEASTS. A festival held at Carnac, 45

BERHET. A village in Brittany;
the custom of ringing the sacring bell still observed in the
church of St Bridget at, 380

BERRY. John, Duke of;
mentioned, 145

BERRY. Caroline, Duchess of;
imprisoned in the castle of Nantes, 205

BERTRAND DE DINAN. A Breton knight, 29

BIEUZY. A town in Brittany;
the Holy Well of St Bieuzy at, 381

BIGOUDEN. A cap worn by the women in some parts of Brittany, 376

BINIOU. A musical instrument resembling the bagpipe;
one of the national instruments of Brittany, 229;
played at weddings, 386

BIRDS. In Breton tradition, the dead supposed to return to earth in
the form of, 227;
frequently messengers in ballad literature, 233;
in the legends of the saints, commonly the bearers of divine aid,
347

BISCLAVERET. The Breton name for a were-wolf;
in the Lay of the Were-wolf, 287-289, 291

BLACK MOUNTAIN. The name of one of the peaks of the Black Mountains,
197

BLACK MOUNTAINS. A mountain chain in Brittany, 196

BLANCHE OF CASTILE. Mother of Louis IX, 208

BLANCHEFLOUR. Princess, sister of King Mark, mother of Tristrem;
in the story of Tristrem and Ysonde, 258-259, 261

BLOIS. A famous French château;
mentioned, 206

BLOIS, CHARLES OF. Duke of Brittany;
contests the succession to the duchy, 30-32;
taken prisoner by Joan of Flanders, 31;
the marriage of, with Joan of Penthièvre, 32;
defeated at Auray, 35;
the château of Suscino taken by, 210

BLUEBEARD. The villain in the nursery-tale;
Gilles de Retz identified with, 174, 180;
the story of, identified with the story of Comorre and Triphyna,
180

BLUE CHAMBER. A boudoir in the château of Tourlaville, 209

BODMIN. A town in Cornwall;
mentioned, 278

BOITEUX. A fiend;
in the story of the Princess Starbright, 123, 124, 125

BONCOTEST, COLLEGE OF. One of the colleges of the old University of
Paris;
Fontenelle at, 229

BONNY KILMENY. A ballad by James Hogg;
mentioned, 327

BOURDAIS, MARC. A peasant, nicknamed Maraud;
in the story of the Lost Daughter, 75-77

BOUTEVILLE. John of, Seigneur of Faouet;
mentioned, 335

BOY WHO SERVED THE FAIRIES, THE. The story of, 88-95

BRAN ('Crow'). A Breton warrior;
the story of, 225-227;
analogies between the story of, and the poem of _Sir Tristrem_,
227-228

BRENGWAIN. A lady of Ysonde's suite;
in the story of Tristrem and Ysonde, 267, 269, 271, 272

BRENHA, FATHER JOSÉ. A Portuguese antiquary;
mentioned, 47

BREOCHAN. A legendary Welsh king, father of St Nennocha, 340

BRÉRI. A Breton poet, 255

BREST. A town in Brittany, 354, 368, 371

BRETON. The language, 15-16

BRETONS. The race;
their origin and affinities, 13-15, 17, 37 _n._;
Bretons join William of Normandy in his expedition against
England, 29, 232, 233;
send an expedition to help Owen Glendower, 234;
defeat the English in a naval battle, 236

BREVELENZ. A village in Brittany;
a fireplace in the church of, 381

BREZONEK. The language spoken by the Bretons, 15-16

BRIAN. Son of Eudo of Brittany, 29

BRIDE OF SATAN, THE. The story of, 143-144;
mentioned, 147

BRITAIN. Celts flee from, to Brittany, before the Saxon invaders,
15, 17;
subject kingdoms of, in Brittany, 19;
immigrants from, in Brittany, form a confederacy and fight against
the Franks, 22-23;
the headquarters of the Druidic cult, 245;
Arthurian romance indigenous to, 255;
St Patern founds religious houses in, 348;
St Samson fled from, to Brittany, 350;
Procopius' story of the ferrying of the Breton dead over to,
383-384

BRITONS. The race;
members of, emigrate to Brittany, 15, 17, 22-23;
carried Arthurian romance to Brittany, 254, 255

BRITTANY. Divisions and character of the country, 13;
Julius Cæsar in, 16;
the Latin tongue did not spread over, 17;
the origin of the name, 17;
Nomenoë wins the independence of, 23;
invaded by Northmen, 25;
the Northmen expelled from, 26;
division of, into counties and seigneuries, 27;
relations with Normandy, 27-30;
French influences in, 30;
the War of the Two Joans, 30-31, 35-36;
annexed to France by Francis I, 36;
the prehistoric stone monuments of, 37-53;
the fairies of, 54-95;
the sprites and demons of, 96-105;
'world-tales' in, 106-155;
folk-tales of, 156-172;
popular legends of, 173-202;
the châteaux of, 202-210;
hero-tales of, 211-240;
sends help to Owen Glendower in his conflict with the English,
234;
a British army in, 237;
the black art in, 241-253;
Arthurian romance in, 254-282;
Arthur found Excalibur in, 256;
Tristrem in, 270-271, 272;
the scene of the _Lais_ of Marie de France, 284;
the saints of, 332-371;
many saints in, 350;
costumes of, 372-377;
customs of, 378-388;
religious observance in, 377-378;
holy wells in, 381-382;
observances relating to the dead and interments, 382-384,
386-388;
Calvaries in, 384-385;
wedding ceremonies in, 385-386

BRITTANY, COUNTS AND DUKES OF. _See under_ Alain; Arthur; Blois,
Charles of; Conan; Dreux; Eudo; Francis; Geoffrey; Hoel; John;
_and_ Salomon

BRITTIA. Procopius' name for Britain, 383

BROCELIANDE. A forest in Brittany, 54-73;
the shrine of Arthurian story, 55;
the Korrigan a denizen of, 56;
the scene of the adventures of Merlin and Vivien, 64;
the fountain of Baranton in, 70-71;
lines on, 71;
in the story of Bruno of La Montagne, 72-73;
the wood of Helléan a part of, 221;
mentioned, 338

BRODINEUF. A Breton château, 207

BROWNIES. Elfish beings of small size;
distinct from fairies, 87

BRUNHILDA. Queen of Austrasia;
mentioned, 31

BRUNO OF LA MONTAGNE. The story of, 72-73

BRUYANT. A friend of Butor of La Montagne;
in the story of Bruno of La Montagne, 72-73

BUGELNOZ, or TEUS. A beneficent spirit of the Vannes district,
100

BURIAL CUSTOMS. In Brittany, 382-384, 386-388

BURNS, ROBERT. The poet;
his use of old songs and ballads, 211;
mentioned, 241

BURON. A knight;
in the Lay of the Ash-tree, 318-320

BUTOR. Baron of La Montagne;
in the story of Bruno of La Montagne, 72

C

CADOUDAL, GEORGES. A Chouan leader;
mentioned, 25

CAERLEON-UPON-USK. A town in Wales;
Tristrem sails for, 263;
mentioned, 21

CÆSAR. _See_ Julius

CALENDAR, THE. Supernatural beings often associated with, 97

CALIBURN. A name for Excalibur. _See_ Excalibur

CALLERNISH. A district in the island of Lewis, Outer Hebrides;
mentioned, 53

CALVARIES. Representations of the passion on the Cross;
common in Brittany, 384-385

CAMARET. A town in Brittany;
megaliths at, 41

CAMELOT. A legendary town in England, the scene of King Arthur's
Court;
the battle at, in which King Arthur was killed, 344;
mentioned, 64

CANADOS. King Mark's Constable, in the story of Tristrem and Ysonde,
272

CANCOET. A village in Brittany;
the Maison des Follets at, 49

CARADEUC. A Breton château, 207

CARDIGAN BAY. A bay in Wales;
the site of a submerged city, according to Welsh legend, 187,
188

CARDIGANSHIRE. Welsh county;
mentioned, 22

CARHAIX. A town in Brittany;
Comorre the ruler of, 180

CARNAC. A town in Brittany;
the megaliths at, 42-45;
the legend of, 44-45;
the 'Benediction of the Beasts' at, 45;
sometimes called 'Ty C'harriquet,' 98;
its megaliths supposed to have been built by the gorics, 98;
the gorics' revels around the megaliths of, 99

CAROLINE. Queen of England, wife of George II;
mentioned, 196

CASTLE OF THE SUN, THE. The story of, 131-137

CATTWG. A town in Wales;
Taliesin and Gildas said to have been educated at the school of,
21

CAYOT DÉLANDRE, F. M. A Breton poet, 43

'CELTIC.' The term;
its disputed connotation, 37

CELTS. The race;
the Bretons a division of, 14-15;
Druidism may not have originated with, 245;
musical and poetic elements in the temperament of, 339

CHAMBER OF THE BLACK CAVALIER. In the ballad of Azénor the Pale,
362

CHAMBORD. A famous French château;
mentioned, 206

CHAMP DOLENT ('Field of Woe'). The field in which the menhir of Dol
stands, 40;
the battle in, 40

CHAMPTOCÉ. A Breton château;
the home of Gilles de Retz, 175, 176, 179-180

CHANGELINGS. The Breton fairies and, 83

CHANSONS DE GESTES. Medieval French poems with an heroic theme;
Villemarqué's work marked by the style of, 224-225

CHANTS POPULAIRES DE LA BRETAGNE. The sub-title of Villemarqué's
_Barzaz-Breiz_. _See_ _Barzaz-Breiz_

CHAPELLE DU DUC. A chapel at Tréguier, built by Duke John V, 353

CHARLEMAGNE. The Emperor;
mentioned, 225

CHARLES I (THE BALD). King of France;
Nomenoë rises against, 23, 337-338

CHARLES V. King of France;
mentioned, 32

CHARLES VI. King of France;
mentioned, 174

CHARLES VIII. King of France;
Anne of Brittany married to, 36

CHARLES. A youth;
in the story of the Princess of Tronkolaine, 115-121

CHASE, THE. Superstitions of, 301

CHÂTEAU DES PAULPIQUETS. A name given to a megalithic structure in
Questembert, 49

CHÂTEAUX. Of Brittany;
their rich legendary and historical associations, 202-203;
stories of, 203-210

CHÂTEAUBRIAND. François-René-Auguste, Viscount of;
famous French writer and statesman;
associated with the château of Comburg, 207

CHÂTEAUBRIANT. A Breton château, 207

CHÂTEAUBRIANT. Françoise de Foix, Countess of;
a story of her relations with King Francis I and her fate, 207;
the château of Suscino given to, by Francis I, 210

CHAVEAU-NARISHKINE, COUNTESS. Restored the château of Kerjolet,
208

CHILDEBAT. A Breton king, 366;
and St Pol, 367

CHRAMNE. Son of Clotaire I, King of the Franks, 40

CHRISTIANITY. St Samson teaches, in Brittany, 17-19;
the Curiosolites refuse to receive the teachings of St Malo,
342

CHURCH. The early;
hostility of, to the fairies, 56

CINDERELLA. The story of;
mentioned, 144

CISALPINE GAUL. Roman province;
had no Druidic priesthood, 245

CLAIRSCHACH. The Highland harp;
replaced as the national instrument by the bagpipe, 229

CLAUDE. Queen of Francis I of France, 36

CLÉDER. A town in Brittany;
St Keenan built a monastery at, 344

CLERK OF ROHAN, THE. The story of, 189-193

CLISSON. A Breton château, 204-205

CLISSON, OLIVER DE. A celebrated Breton soldier, Constable of
France;
fought in the War of the Two Joans, 35, 204;
and the château of Clisson, 204;
and the château of Josselin, 205, 206

CLOTAIRE I. King of the Franks, 40

COADELAN. The manor of;
occupied by Fontenelle, 230, 231;
has gone to decay, 232

COADELAN, THE LADY OF. Her daughter carried off by Fontenelle,
229-230

COAT-SQUIRIOU, MARQUIS OF. In the story of the Youth who did not
Know, 106-109

COCKNO. A place in Scotland;
inscribed stones at, 47

COESORON. A river in Brittany, 17

COÊTMAN. The house of, 204

COÊTMAN, VISCOUNT OF. A Breton nobleman;
mentioned, 204-205

COËTQUEN, TOWER OF. One of the towers in the city wall of Dinan,
209

COIFFES. Of Brittany;
specimens of, in the museum at Kerjolet, 208
_See_ Head-dress

COLE, KING. A half-legendary British king;
mentioned, 173

COLODOC. A name given to St Keenan. _See_ St Keenan

COMBAT OF SAINT-CAST, THE. The ballad of, 236-238

COMBOURG. A Breton château, 207-208;
Châteaubriand associated with, 208

COMORRE THE CURSED. The story of, 180-184;
mentioned, 382

COMTE DE GABALIS, LE. The Abbé de Villars' work;
mentioned, 64

CONAN I. Count of Brittany (Count of Rennes), 27

CONAN II. Duke of Brittany;
and Duke William of Normandy, 27-29

CONAN III. Duke of Brittany, 30;
patron of Abélard, 248

CONAN IV. Duke of Brittany, 30

CONAN. Father of Morvan, 215

CONCARNEAU. A town in Brittany;
megaliths at, 42;
the château of Kerjolet in, 208

CONCORET. A town in Brittany;
had a reputation as the abode of sorcerers, 242

CONCURRUS. A village in Brittany;
megaliths at, 42

CONNAUGHT. An Irish province;
St Keenan a native of, 343

CONSTANCE. Daughter of Conan IV of Brittany;
married to Geoffrey Plantagenet, 30

CONTES POPULAIRES DE LA HAUTE-BRETAGNE. P. Sébillot's work;
cited, 83 _n._

CORK. A county of Ireland;
mentioned, 355

CORNOUAILLE. A district in Brittany;
the ancient Cornubia, 19;
formed by immigrants from Britain, 23;
Azénor the Pale, a ballad of, 360-364;
distinctive national costume in, 372;
mentioned, 108

CORNUBIA. A British kingdom in Armorica, the modern Cornouaille,
19

CORNWALL. An English county, anciently a kingdom;
in the story of Tristrem and Ysonde, 257-262;
mentioned, 278

CORSEUL. A town in Brittany;
the people of, refuse the teachings of St Malo, 342-343

CORSTORPHINE. A village near Edinburgh;
the legend of the building of the church at, 51

COSTUME. Breton;
specimens of, in the museum at Kerjolet, 208;
the faithfulness of the Bretons to their national costume, 372;
the varieties of, 372-377;
the costume of Cornouaille, 372;
of Quimper, 372-373;
of the workers of the Escoublac district, 373-374;
of the women of Granville, 374;
of the women of Ouessant, 374;
of the men of St Pol, 375;
of Pont l'Abbé and the Bay of Audierne, 376;
of Morlaix, 376-377;
gala dress in Brittany, 377

CÔTES-DU-NORD. One of the departments of Brittany, 13;
part of the ancient kingdom of Domnonia, 19;
mentioned, 41, 88, 167, 282, 351

COUDRE. A maiden;
in the Lay of the Ash-tree, 319-320

COURILS. A race of gnomes peculiar to Brittany, 87, 98-99

COURONNES DE STE BARBE. Amulets sold at the festival of St Barbe at
Le Faouet, 333

COX, REV. SIR G. W. Cited, 275 _n._

CRAON. The house of, 174

CRIONS. A race of gnomes peculiar to the ruins of Tresmalouen, 99

CROMLECH. The term;
its derivation and significance, 38

CROSS OF THE THOUSAND SAILS. A monument at Guic-sezne, 370

CRUSADES. Mentioned, 190

CULROSS. A town in Scotland;
St Kentigern born at, 357

CUP-AND-RING ALTAR. A monument discovered in the Milton of Colquhoun
district, Scotland, 47

CUP-AND-RING MARKINGS. Symbols inscribed on megaliths;
their meaning and purpose, 46-48

CUPID AND PSYCHE. The story of;
mentioned, 137

CURIOSOLITÆ. A Gallic tribe which inhabited Brittany, 16;
the Curiosolites refuse to receive Christian teaching from St Malo,
342-343

CYMBELINE. A half-legendary British king;
mentioned, 173

D

DAGWORTH, SIR THOMAS. An English knight;
at the battle of La Roche-Derrien, 31

DAHUT. Princess, daughter of Gradlon;
in the legend of Ys, 185, 186

DANAË. A maiden, in Greek mythology, mother of Perseus;
mentioned, 358

DAOINE SIDHE. Irish deities, 87

DAOULAS. A village in Brittany;
the statue of the Virgin in the abbey of, adorned with a girdle of
rubies, 236

DEAD, THE. In Breton tradition, supposed to return to earth in the
form of birds, 227;
food left for, 382-383, 387;
burial customs, 382-384, 386-388;
the Breton dead ferried over to Britain, 383-384

DEATH-BIRD. A bird whose note is supposed to portend misfortune to
the maiden who hears it, 145, 147

DEATH-SPIRIT. The Ankou, 101-102

DEER GOD. A deity of the North American Indians, 301

DÉLANDRE, CAYOT. _See_ Cayot

DEMETER. Greek corn goddess;
mentioned, 59

DEMON LOVER, THE. A Scottish ballad;
mentioned, 144

DEMONS. Of Brittany, 96-105;
the invariable accompaniment of an illiterate peasantry, 96

DENIS PYRAMUS. An Anglo-Norman chronicler;
on the poems of Marie de France, 284

DESONELLE, PRINCESS. Heroine of _Sir Torrent of Portugal_;
mentioned, 358

DEVIL, THE. The erection of the megalithic monuments ascribed to,
49;
the Teus and, 100
_See also_ Satan

DIANA. Roman moon-goddess;
mentioned, 74

DIANCECHT. An Irish god;
mentioned, 247

DINAN.
I. A town in Brittany, 194, 195, 209
II. The château of, 209