Emendations
to the Transcription of Finnegans Wake Notebook VI.B.14
Mikio
Fuse, Robbert-Jan Henkes and Geert Lernout
Most of the new
sources were found during the Post Production Proofreading process on the
jj-genetic discussion group, in the period January 2008 - June 2010. Wim Van
Mierlo found Caradoc Evans and published his findings in Genetic Joyce
Studies 7, Spring 2007. Dirk Van Hulle found the Dictionnaire and
Diderot, Aida Yared was instrumental in finding the Soirées. All new
newspaper sources were found by Mikio Fuse. Emendations of the items traced in
newfound sources: by the discoverer of the source. All new MS/FW
locations and all other emendations: by Mikio Fuse, unless otherwise indicated.
All French quotes were translated by Geert Lernout and checked by Daniel Ferrer
and Françoise Antiquaro. Ferrer and Antiquario also completed and corrected
some of the new draft insertions.
• Les Soirées - Jacques Boulenger & André Thérive, Les
Soirées du Grammaire-Club, Paris, Librairie Plon, 1924 [Robbert-Jan Henkes,
Mikio Fuse & Aida Yared]
• Traveler’s
Handbook for Normandy - Cook’s Traveler’s
Handbook for Normandy & Brittany (1923) [Mikio Fuse]
• Les
Grandes Légendes - Édouard Schuré, Les Grandes Légendes de France,
Paris, Perrin et Cie, 1921 (1892) [Robbert-Jan Henkes]
• Les légendes du Mont-Saint-Michel
- Étienne Dupont, Les légendes du Mont-Saint-Michel, Historiettes et
anecdotes sur l’abbaye et les prisons, Perrin, Paris, n.d. (1924, Nouvelle
édition) [Robbert-Jan Henkes] OR Joseph François Gabriel Hennequin, Esprit
de L’Encyclopédie, ou recueil des articles les plus curieux et les plus
intéressans de l’encyclopédie, en ce qui concerne l’histoire, la morale, la
littérature et la philosophie (1822)
[Mikio Fuse] OR Diderot - Encyclopédie, première édition, tome 5 [Dirk
Van Hulle]
• Dictionnaire - M. Sabbathier, Dictionnaire pour
l’intelligence des auteurs classiques, Grecs et Latins, tant sacrés que
profanes, contenant la géographie, l’histoire, la fable et les antiquités,
vol. 14 (1773) [Dirk Van Hulle]
• Le Mont Saint-Michel
inconnu - Étienne Dupont, Le Mont Saint-Michel Inconnu,
D’après des documents inédits, Librairie Perrin et Cie., Paris 1912
[Robbert-Jan Henkes]
• Les Gaulois -
Albert Grenier, Les Gaulois, Collection Payot, 1923 [Robbert-Jan Henkes]
• Annales,
1911 - Eugène Herpin, La Croix du Fief (article in the Annales de la
société historique et archéologique de l'arrondissement de Saint-Malo,
1911) [Robbert-Jan Henkes]
• Miscellanies
- Edward FitzGerald, Miscellanies, London, MacMillan and Co, 1900
[Robbert-Jan Henkes]
• Apocryphal
New Testament - The Apocryphal New Testament, being the Apocryphal
Gospels, Acts, Epistles, and Apocalyses, with Other Narratives and Fragments
Newly Translated by Montague Rhodes James, Litt.D, F.B.A., F.S.A., Provost of
Eton; Sometime Provost of King’s College, Cambridge, Oxford, at the Clarendon
Press, 1924 [Robbert-Jan Henkes & Mikio Fuse]
• Revue
des Traditions Populaires - Yves Sébillot, Traditions et coutumes de
Basse-Bretagne, X, Le mariage au pays Trégorrois, article in: Revue
des Traditions Populaires, Recueil mensuel de mythologie, littérature orale,
ethnographie traditionelle et art populaire, p.348-356, Paris 1904 [Robbert-Jan Henkes]
[• La
Bretagne et ses Traditions 2 - Paul-Yves Sébillot, La Bretagne et
ses Traditions, les paysans, les pêcheurs, les métiers, le trépas, les
mégalithes, les fontaines, les arbres, les fées, Maisonneuve et Larose
1998] [Robbert-Jan Henkes]
• Selected
Essays - Standish O’Grady, Selected Essays
and Passages, Talbot Press, 1918 [Robbert-Jan
Henkes]
• The
Megalithic Monuments - Zacharie Le Rouzic, The Megalithic Monuments
of Carnac and Locmariaquer: Their Purpose and Age, with Five Views and One Map,
translated by W.M. Tapp, Editions de La Bretagne Touristique, Saint-Brieuc,
1908 [Robbert-Jan Henkes]
• Saint
Vincent Ferrier - Matthieu-Maxime Gorce, Saint
Vincent Ferrier (1350-1419), Plon, Paris, 1924 [Robbert-Jan Henkes]
• The
Mongol in Our Midst - F.G. Crookshank, The
Mongol in Our Midst, A Study of Man and His Three Faces, Kegan Paul,
Trench, Trubner & Co / New York, E.P. Dutton, 1924 [Robbert-Jan Henkes]
• Gwynn,
Leinster - Stephen Gwynn, Leinster,
London, Blackie, 1911 [Mikio Fuse]
• Gwynn,
Connaught - Stephen Gwynn, Connaught, London, Blackie, 1911
[Mikio Fuse]
• Gwynn,
Munster - Stephen Gwynn, Munster, London, Blackie, 1911 [Mikio
Fuse]
• Gwynn,
Ulster - Stephen Gwynn, Ulster,
London, Blackie, 1911 [Mikio Fuse]
• Herbert Thurston, “The ‘Oscar Wilde’ Script
in Its Bearing on Survival.” Studies: An Irish Quarterly Review Vol. 13, No. 49, March 1924, 14-28. [Mikio Fuse]
• Aodh De Blacam, “Gaelic and Anglo-Irish
Literature Compared.” Studies:
An Irish Quarterly Review Vol.
13, No. 49, March 1924, 64-75. [Mikio Fuse]
• Osborn Bergin (ed.), “Unpublished Irish
Poems: XXV--On the Breaking Up of a School.” Studies:
An Irish Quarterly Review, Vol. 13, No. 49, March 1924, 85-90 [Mikio
Fuse]
• Daniel A. Binchy, “An Irish Ambassador
at the Spanish Court--VI.” Studies: An Irish Quarterly Review Vol. 13, No. 49, March 1924, 115-28. [Mikio Fuse]
• John J . Hannon., “Cosmology. An
Introduction to the Philosophy of Matter. By Rev. John O'Neil.”
Vol. 13, No. 49, March 1924, 166-8. [Mikio Fuse]
• A. G., “Das Los Der
Ohne Die Taufe Sterbenden Kinder. Ein Beitrag zur Heilslehre by W.
Stockums.” Vol. 13, No. 49, March 1924, 170-2.
[Mikio Fuse]
• G. Van Gestel, “II: The St. Reinilda
Congregation of Holland.” Studies:
An Irish Quarterly Review Vol.
13, No. 49, March 1924, 130-39.
[Mikio Fuse]
• Paul Walsh, “Comments on the Foregoing
Article--No. I.” Studies: An Irish Quarterly Review,
Vol. 13, No. 50, June 1924, 189-191
[Mikio Fuse]
• Daniel. A. Binchy, “Comments on the
Foregoing Article--No. II.” Studies: An Irish Quarterly Review Vol. 13, No. 50, June 1924,
191-94. [Mikio Fuse]
• Thomas F. O’Rahilly, “Comments on the
Foregoing Article--No. V.” Studies: An Irish Quarterly Review Vol. 13, No. 50, June 1924,
198-200. [Mikio Fuse]
• W. F. Butler, “Irish Land Tenures: Celtic
and Foreign.” Studies:
An Irish Quarterly Review Vol.
13, No. 50, June 1924, 291-305. [Mikio Fuse]
• Aubrey Gwynn, “Some Recent Books about
Lourdes.” Studies:
An Irish Quarterly Review Vol.
13, No. 50, June 1924, 306-13. [Mikio Fuse]
• E.K., “IRELAND AND WALES. Their historical
and literary relations. By Cecile O’Rahilly.” Studies: An Irish Quarterly Review Vol. 13, No. 50, June 1924,
321-4. [Mikio
Fuse]
• T.C. “SAINT FRANCOIS DE
SALES, DIRECTEUR D’AMES.” Studies: An Irish Quarterly Review Vol. 13, No. 50, June 1924,
331-2. [Mikio
Fuse]
• Battles and
Enchantments - Norreys Jephson O’Conor, Battles and Enchantments,
Retold from Early Gaelic Literature, Houghton Mifflin Company (Boston and
New York) & The Riverside Press Cambridge, 1922 [Mikio Fuse]
• L’âme nègre
- Maurice Delafosse, L’âme nègre, Payot, Paris, 1922 [Robbert-Jan
Henkes]
• My People
- Caradoc Evans, My People: Tales of the Peasantry of West Wales,
London, Andrew Melrose, Ltd., London, 1916 (1905) [Wim
Van Mierlo (See GJS 7.)]
VI.B.14.003
(a) carence de pouvoir
Note: Fr. Carence
de pouvoir. Deficiency of power.
Les
Soirées 242:
N’oubliez-pas que la multitude est suspendue à notre verdict, et que nous ne
pouvons offrir, comme on dit en langue politique, l’exemple fâcheux d’une
carence de pouvoir. [Don’t
forget that the multitude depends on our judgment and we cannot give them the
bad example, to use political parlance, of a deficiency of power.]
VI.C.15.264(e)
(b) les incises
Note: Fr.
Les incises. Embedded clauses. See (d).
Les
Soirées 243: Il
y a dans les tours précités des incises presque admises par l’usage. Tels sont:
reconnut, insista, et à la rigueur ponctua.” [...] “Vous
savez que les incises de la conversation mise en récit doivent être
essentiellement vagues et passer presque inaperçues. Elles se réduisent à des
espèces de signes de ponctuation.” [In the above turns of phrase there are embedded clauses that are almost
accepted in usage, such as: reconnut, insista, and even ponctua.”
[…] “You know that the embedded clauses in a narrated conversation must remain
vague, they should hardly be noticed at all. They function almost like a sort
of punctuation sign.]
VI.C.15.264(f)
(c) Marmontel
Note: Jean-François Marmontel (1723-99). Disciple of
Voltaire, poet, critic, dramatist, author of the Contes moraux (1767-77), and four volumes of Mémoires (1800-05). He was frequently
quoted by grammarians and critics of the nineteenth century. He might be the author of the
quotation below.
Les
Soirées 244:
C’est ainsi que nos aïeux usaient de dit-il, fis-je, répondit-il,
avec une surabondance qui nous choque presque aujourd’hui. C’est Marmontel, je
crois, qui prit l’habitude de les supprimer et de marquer la conversation par
des alinéas et des tirets. [This is how our ancestors used dit-il, fis-je, répondit-il,
with an abandon that is almost shocking today. It was Marmontel, I think, who
had the habit to suppress them and to mark conversations by paragraphs and
dashes.]
VI.C.15.264(g)
(d) s’emporta-t-il
Note:
Fr. S’emporta-t-il. He raged. The
inversion of the subject is characteristic of an embedded clause. See (b).
Les
Soirées 244: Il
arrive aussi que les verbes trop longs, mis en incise, soient cacophoniques.
Songez qu’il y a pléthore de verbes de la première conjugaison, qui risquent
d’envahir les autres. D’où ces horreurs: s’emporta-t-elle, lamenta-t-il.
On dirait des noms de
produits chimiques! [It also happens that verbs that are too long, when used in
an embedded clause, become cacophonic. Especially when there is a plethora of
words of the first conjugation, which risk to invade the others. Thus horrors
like: s’emporta-t-elle, lamenta-t-il. They sound like the names
of chemical products!]
VI.C.15.264(h)
(e) Fr. anti-verb
Les
Soirées 245: Le
français, en effet, répugne à faire porter aucun accent sur le verbe. Le verbe
n’est pas pour nous autres le mot par excellence, le Verbum. Le mot
essentiel de la phrase, c’est, messieurs, le substantif. [French resists having any accent on
the verb. For us the verb is not the word above all words, the Verbum.
The essential word of the sentence, gentlemen, is the noun.]
VI.C.15.264(i)
(f) print, italics, [p?] capitals,
Note: This might be a meta-note, describing the
abundance of small capitals and italics on page 246 of Les Soirées.
VI.C.15.264(j)
(g) Sujet unique
Note: Fr. Sujet
unique. Single subject.
Les
Soirées 247:
Seulement la “règle du sujet unique” telle que Théodore l’a exprimée, est
presque un critère du bon langage. [Only the “rule of the single subject,” as it is expressed by Théodore,
is almost a criterion for good language.]
VI.C.15.264(k)
(h) cascade de génitifs >
Note: Fr. Cascade
de génitifs. Piling up of genitives.
VI.C.15.264(l)
(i) jonglerie de substantifs
Note: Fr. Jonglerie
de substantifs. Juggling of substantives.
Les
Soirées 254: [they
are trying to improve an ill-turned phrase in Raymond Radiguet’s Diable au
corps, ‘Le tragique de cette folle sur un toit s’augmentait de ce que la
maison parût abandonnée.’] Il serait fort classique de dire: “Le tragique du
spectacle s’augmentait de l’abandon de la demeure.” C’est encore lourd. Il y a
des génitifs en cascade, rançon probable de cette jonglerie de substantifs. Que
voulez-vous! On ne redresse pas les phrases mal constituées. On les envoie à la refonte. [It would
all too old-fashioned to say: “The tragedy of the spectacle was enhanced by the
dereliction of the building.” That is too heavy still. There is an avalanche of
genetives as a result of an abundance of nouns. There is no way around it! You
cannot repair clauses that are badly constructed. They have to be recast
entirely.]
VI.C.15.264(m)
(j) personal coefficient
Les
Soirées 255: A
vous en croire, mon cher ami, il n’y aurait pas de liberté dans le style! Donc point d’intervention de
l’individu, aucun coefficient personnel! [If one were to believe you, my dear
friend, there would be no freedom in style ! So no individual intervention, no
personal coefficient!]
VI.C.15.265(a)
(k) rsupercillious
Les
Soirées 259:
Diantre! Voilà du purisme sourcilleux, ou je ne m’y connais pas! [Deuce! That is a supercilious
purism, if ever I saw one!]
MS 47473-36v, TsLPA:
superciliouslooking Greek ees | JJA 46:332
| Feb-Mar 1925 | I.5§1.3/4.3 | FW 120.18-19
Note: There is an undecipherable squiggle in the left margin.
(l) Fr. modern poetry
Les
Soirées 260: Je
m’avoue choqué quand je lis, par exemple, la poésie française moderne ou
le mouvement poétique contemporain. [I am truly shocked when I read, for
example, la poésie française moderne or le mouvement poétique
contemporain.]
VI.C.15.265(b)
(m)
Note: An
Allied Conference devoted to German war reparations had started in
Les
Soirées 261: La
règle formelle du français exige que l’on distingue, non pas seulement la
parenté de chaque idée, mais le rôle qu’elles jouent respectivement l’une à
l’autre. Nous avons, que voulez-vous, une langue logique, et toute peuplée de
particules! Je viens de lire sur le transparent d’un journal anglais: Ruhr
Coal peace hope. Mettez l’ordre inverse, propre au français; vous auriez:
espoir pacifique charbonnier ruhrien. Et bien! non, non et non! le français
pense: espoir de pacification dans les mines de la Ruhr.
Votre emploi d’épithètes juxtaposées ne tend à rien de moins qu’à supprimer
l’analyse rationnelle des idées! [The absolute rule of the French language demands that one should
distinguish not just where each idea comes from, but also its relationship to
the others. This is, after all, a logical language, full of particles! I
happened to read a poster for an English newspaper:
VI.C.15.265(c)
(n) poudingue opudding stone
Note: Fr. Poudingue. Pudding-stone: a conglomerate consisting of rounded pebbles held together in a natural cement.
Les
Soirées 263: Il
faut un travail plus subtil de l’esprit pour séparer et classer les éléments de
ce poudingue (1), bref pour écrire :l’histoire de l’économie moderne en
France ou le mouvement littéraire chez les catholiques italiens, ou le
mouvement catholique chez les écrivains d’Italie. [We need a more subtle
work of the spirit to separate and classify the elements of this pudding, in
short to write: l’histoire de l’économie moderne en France or le
mouvement littéraire chez les catholiques italiens, or le mouvement
catholique chez les écrivains d’Italie.]
MS 47482a-99v, MT: just ^+like+^ a puddingstone | JJA 44:040 | Oct-Nov 1926 | I.1§1E.*0 | FW 017.06
VI.C.15.265(d)
(o) madréporique
Note: Fr. Madréporique.
Madreporic: pertaining to, or
characteristic of madrepore coral. Said of rocks or geological structures
composed of fossil corals.
Les
Soirées 262-3:
J’ajoute aussi que les constructions agglomérées et madréporiques répugnent au
génie analytique et dissociateur (pour ainsi parler) de notre langage.
Reprenons donc l’exemple cité plus haut, l’histoire moderne économique
française, ou le mouvement littéraire catholique italien, ne sont si
abominables que parce que [262] ces tours nous offrent des idées coagulées avec
lourdeur ensemble et mollesse. [I would also add that the agglomerated and madreporic constructions are
repugnant to the analytical and dissociative (so to say) spirit of our
language. Let’s return to the example cited above, l’histoire moderne
économique française, ou le mouvement littéraire catholique italien,
these are only so abominable because they offer us ideas that lack lightness
and coherence.]
VI.C.15.265(e)
(p) hippiatrique
Les Soirées 263: [talking about the possibility
or impossibility of saying ‘un cheval blanc boiteux’, a lame white horse, or
whether it better be ‘un cheval blanc qui boitait’] Dites affligé de
boiterie!” to which Jérôme replies: “Il parlera donc en style
d’hippiatrique?” Say affligé de boiterie! and Jerôme will reply: “He is
going to speak in a hippiatric style?”
VI.C.15.265(f)
VI.B.14.007
(k) death of subjunctive
Les
Soirées 105:
L’imparfait du subjonctif se meurt, jusque dans la langue écrite, ou plus
exactement l’imparfait du subjonctif tend à devenir un temps défectif et dont
on n’use plus guère qu’à la troisième personne du singulier; oralement, le
parfait défini de l’indicatif n’est plus guère employé que par les Méridionaux,
il me semble (c’est là presque un caractère provincial)... Tant pis! car la
langue perd ainsi des finesses précieuses...” [The imperfect of the subjunctive is dying out, even
in written language, or better the imperfect of the subjunctive is becoming a
defective tense which is hardly ever used other than in the third person
singular ; in spoken language, the definite perfect of the indicative is
hardly ever used except by people who live near the Mediterranean, it seems (it
has become almost a provincial characteristic). … Too bad! Because this is how
language loses some of its precious exactness.]
VI.C.15.270(g)
(l) I esteem it vain >
VI.C.15.270(h)
(m) n solecism!
Les
Soirées 108-9
[Christophe quotes a letter to the editor by André Gide defending certain
changes the French language undergoes]: J’estime qu’il est vain, qu’il est
dangereux, de se cramponner à des tournures et à des significations tombées en
désuétude, et que céder un peu permet de résister beaucoup. Considérez
l’aventure du subjonctif: quand la règle [108] est trop incommode, on passe
outre. L’enfant dit: tu voulais que je vienne, ou: que j’aille,
et il a raison. Il sait bien qu’en disant: tu voulais que je vinsse, ou:
que j’allasse, ainsi que son maître, hier encore, le lui enseignait, il
va se faire rire au nez par ses camarades, ce qui lui paraît beaucoup plus
grave que de commettre un solécisme. [I believe it is useless, even dangerous, to hang on to expressions and
meanings that are in the process of disappearing, we have to give way in order
to put up a better form of resistance. Think of the subjunctive: when the rules
are too strict, one tries something else. A child says : tu voulais que je
vienne, or: que j’aille and it is right. He knows very well that in saying tu
voulais que je vinsse, ou: que j’allasse, like his schoolmaster
taught him only yesterday, he is going to be made fun of by his comrades, which
for him is much more serious than to commit a solecism.]
VI.C.15.270(i)
(n) Mme est
parti dans le midi / où elle s’embête >>
Note: Fr. Madame
est partie dans le midi où elle s’embête. Madam has gone to the
VI.C.15.270(j)
VI.B.14.008
(a) purist
Les
Soirées 110
[How French is spoken today]: Il n’y a plus de bon usage. Je ne vous
engage point à l’aller chercher dans les salons; vous y entendriez que Mme X...
est partie dans le Midi, où elle s’embête, que M. Z... lui
a causé et qu’il se rappelle fort bien de ce qu’elle lui a dit. A quelle
autorité nous fier, sinon à nos lectures et à un bon dictionnaire? De la sorte,
nous encourrons peut-être le reproche d’écrire le français comme une langue
morte, que je consens qui est en partie justifié; mais l’état où l’on voit
notre langage ne permet point d’échapper cette critique; et j’avoue que je suis
peu troublé des mots de "puriste" ou d’ "archaïsant" que
nos littérateurs sans lettres ont accoutumé de jeter comme des insultes aux
rares auteurs qui s’efforcent encore d’écrire à peu près correctement. [There is no longer a good usage.
I am not going to tell you to look for it in the salons ; you will hear there
that Madame X is partie dans le Midi, or that she s’embête, that
Madame Z... lui has spoken and that he fondly remembers de that
which she has said to him. Whose authority do we trust, if not that of our
reading and a good dictionary? Maybe as a result we will be accused of writing
a French that is a dead language, and I admit that this is in part justified;
but the current state of our language does not allow us to escape that
accusation; and I admit that I do not mind being called a “purist” or a
“archaizer” or other terms used by our illiterate writers to insult the rare
authors who still try to write more or less correctly.]
VI.C.15.270(k)
(b) paralogism
Les
Soirées 113:
Voilà le paralogisme qu’on assène aux gens qui prétendent à s’exprimer
correctement! Les philologues nous crient que le français correct d’aujourd’hui
est fait de toutes les incorrections du français d’hier et qu’il n’y a point à
se garder de barbarismes et de solécismes qui seront le français demain. [So this is the absurdity that one
attributes to people who attempt to express themselves correctly. The philologists
tell us that the correct French of today is made up of all the mistakes of the
French of yesterday and that one should not fight against barbarisms and
solecisms that will be the French of tomorrow.]
VI.C.15.271(a)
(c) [Scrivi] ieri o domani
Note: Fr. Saisi
un. Seized one
Les
Soirées 116:
Mais premièrement il n’est point sûr que ces fautes seront le français demain,
car l’évolution du langage est soumise à mille autres influences que celles des
lois proprement philologiques: elle subit une foule de réactions, et elle n’a
point du tout cette régularité que les philologues aiment de lui prêter.
J’ajoute que nous ne parlons et n’écrivons pas hier ni demain, mais
aujourd’hui, et que nous devons nous conformer au bon usage de notre temps. [But first, it is not sure that these
errors will be the French of tomorrow, because linguistic evolution follows
thousands of other influences than those of the strictly philological laws: it
reacts in many ways and it does not have the kind of regularity that philologists
imagine it has. And I’d like to add that we do not speak and write yesterday or
tomorrow, but today, and that we have to conform to the good usage of our own
time.]
VI.C.15.271(b)
(d) rall the same
Les
Soirées 116: Tout
de même, qui voulait dire "tout à fait de même", est devenu, dans
la langue courante, à peu près synonyme de nonobstant, néanmoins,
etc.; c’est, nous apprend M. Clédat, par une évolution analogue à celle de pourtant.
Ce mot signifiait pour cela: dans les propositions négatives il a pris
tout d’abord le sens de malgré cela ("il avait promis, il n’est pourtant
pas venu") qui s’est propagé dans les propositions affirmatives ("il
n’avait pas promis, pourtant il est venu"). Ainsi, tout de même
- ou (si j’ose m’exprimer ainsi) tout de même, tout à fait de même. [Tout de même, [literally, all
the same], which used to mean "tout à fait de même", has become, in
spoken language, almost synonymous with nonobstant, néanmoins,
etc. ; this follows, according to Monsieur Clédat, the same process as pourtant.
This word used to
mean pour cela: in negative sentences it first meant malgré cela
("il avait promis, il n’est pourtant pas venu") which was then
carried over in positive statements ("il n’avait pas promis, pourtant
il est venu"). Thus, tout de même -
or, if I can express myself in this way, "tout à fait de
même", all the same, tout de même.]
Not located
in MS/FW ?MS 47482-86, ILA: ^+All the same+^ You will
swear you saw their shadows struggling? | JJA 58:47 | Nov-Dec
1924 | III §3A.*2/3B.*0 | FW 518.03
(f) avoir très peur
Note: Fr. Avoir
très peur. To be very frightened.
Les
Soirées 116:
"Avoir très peur" s’explique non moins aisément. Très
ou bien marque régulièrement en français l’intensité devant un adjectif
ou un adverbe: "il est très souffrant, ou bien
souffrant". Beaucoup ou bien la marque à côté du verbe:
"il souffre beaucoup, ou bien". Grand, devant un
nom: "il a grand mal". On dit donc très régulièrement
"avoir grand peur". Mais "avoir peur" est un verbe
et l’on dit aussi: "avoir bien peur". Enfin dans ce verbe est
contenue une idée adjective: "avoir peur" exprime, non une action
comme "avoir plaisir", mais un état, celui d’ "être
effrayé": on est amené à dire "avoir très peur" comme on
dit "être très effrayé". [It is not easier to explain
"Avoir très peur". In French, Très or bien
regularly indicate the intensity of an adjective or an adverb: "il est très
souffrant, ou bien souffrant".
Beaucoup or bien have the same function with verbs: "il
souffre beaucoup, ou bien". Grand, before a noun:
"il a grand mal". One hears a lot: "avoir grand peur". But "avoir
peur" is a verb and one also hears "avoir bien peur". But
in this verb there is an adjectival idea: "avoir peur" does not
express an action such as “to have pleasure”, but a state of being afraid: thus
one is tempted to say "avoir très peur" just as one would say
"être très effrayé".]
VI.C.15.271(d)
(g) gRealise himself n
Les
Soirées 115: Je
vous passe le reste qui est moins intéressant, car il ne vous étonnera pas que
M. Clédat juge parfaitement normal invectiver quelqu’un, puisque
"la langue offre de multiples exemples de transitifs indirects transformés
en transitifs directs", et qu’il ne trouve pas bien grave que le
subjonctif perde, hormis la troisième, toutes les personnes de son imparfait.
Il ne dit pas, mais il aurait pu dire que réaliser, au sens nouveau
qu’on donne à ce verbe, bien loin d’être un anglicisme, est un archaïsme
scolastique: c’est l’anglais to realize qui est un gallicisme; Fénelon
dit d’ailleurs, dans ses Lettres spirituelles: "Je comprends sans
peine que l’âge et les infirmités vous font regarder la mort de près: cette
même vue rapproche et réalise tristement l’objet... Réaliser a
exactement ici le sens contraire à celui d’idéaliser... Et moi aussi, je suis philologue!
[The rest will be less interesting since it will not surprise you that M.
Clédat thinks that it is perfectly normal to say invecter quelqu’un,
because “language offers many examples of indirect transitives that have become
direct transitives”, and he does not mind much that the subjunctive has lost,
apart from the third person, all the other persons of its imperfect. He does
not, but he could also mention that réaliser, in the new sense given to
this verb, is not an anglicism but a scholastic archaic form: it is the English
verb to realize that is a Gallicism; Fénélon writes in his Lettres
spirituelles: “I understand without trouble that age and infirmity have
given you the chance to look death in the eye: this sight brings the object in
a sad manner closer and realize it … Réaliser is here the
opposite of idéaliser.. And I am a philologist too!”]
MS 47484a-42, TsILA: so that I’m not myself at all ^+when I realise myself+^ | JJA 58:177 | Jan 1925-Apr 1926 | III§3A.4/3B.4 | FW 487.18
(h) topinambou
Note: Fr. Topinambour.
Jerusalem artichoke.
Les
Soirées 116:
Parce que les philologues nous expliquent comment le français devient du
topinambou, devons-nous prendre le topinambou pour du français? Je ne reproche
pas aux philologues de prôner l’usage oral, mais le mauvais usage oral. [Because the philologists tells how
French has become a mess, do we then have to take this mess as French ? I
don’t blame the philologists for extolling oral usage, but bad oral usage.]
VI.C.15.271(e)
(i) oDéja (Chilperic hears of / assassination of Louis XVI) >
Note:
Fr. Déjà. Already.
Chilperic. The name
of two Frankish kings: Chilperic I (died 584) and Chilperic II (died 720).
Louis XVI was guillotined in 1793.
Not located in MS/FW
(j) Hervé
Note: See 63(d).
Les
Soirées 120: Déjà!...
C’est ce que réplique Chilperic, dans une opérette d’Hervé, à quelque guerrier
franc qui lui annonce la mort de Louis XVI ou l’avènement de Charlemagne.
J’aime entendre Socrate craindre les microbes et louer nos chefs-d’oeuvres
français. [Déjà!...This
is the reply of Chilperic, in an operetta by Hervé, to a brave warrior who
tells him that Louis XVI has died or the arrival of Charlemagne. I love to hear
Socrates fearing the microbes or praising French masterpieces.]
(k) g[Vurry] b
MS 47484a-48, TsILS: - Very
+Vurry+ nothing I call it for I might as well tell you the truth | JJA
58:188 | III.§3A.4/3B.4 | Dec 1924-Jan 1925 | FW 521.03
Cf. VI.B.05.006(c): I’m vurry sorry & I / ’m vurry glad I’m / so vurry sorry.
(l) English is dead / GM
Note:The virgule is Joyce’s.
GM. ?George Moore. Writing to Stanislaus,
31 August 1906, about The Lake, Joyce
had mocked the ‘Preface written in French to a French friend who cannot read or
write English’. (Letters II, 154)
Les
Soirées 124:
Messieurs, nous avons eu souvent l’occasion, au cours de nos entretiens, de
citer un ouvrage plein de mérites, qui a pour titre Le français, langue
morte?... [Gentlemen,
we have often had the opportunity, during our conversations, to quote from a
work full of merit, that carries the title Le français, langue morte?...
]
VI.C.15.271(f)
(m) Nodier
b
Note: Charles Nodier (1780-1844). Prolific French
writer. He liked to make fun of the ‘celtomanes’. See 101(f)-(g).
Les
Soirées 130: Mais,
si je compare la meilleure langue qui ait été écrite au dix-huitième siècle:
celle de Voltaire ou plutôt de Montesquieu, à la meilleure langue qui l’ait été
au dix-neuvième: celle de Nodier, de Hugo, d’Anatole France, je vous avouerai
que je préfère la seconde: elle est ensemble moins sèche et plus rigoureuse. [But if I compare the best language
written in the sixteenth century: that of Voltaire or rather of Montesquieu, to
the best language written in the nineteenth: that of Nodier, Hugo, Anatole
VI.C.15.271(g)
(q) venery
Note:Venery.
1. Hunting. 2. The pursuit of sexual pleasure.
Les
Soirées 133:
Sans doute! Mais est-ce là du "bilinguisme"? Quand nous pensons à la
chasse à courre, nous appelons à nous le vocabulaire et les formules de la
vénerie, ou celles de la mécanique quand nous songeons aux moteurs
d’automobiles: comment en serait-il autrement? [No doubt ! But is it really "bilingualism"?
When we think of the hunt, we also recall the vocabulary and formulas of
hunting, or that of mechanics when we think of the motors of cars: how could it
be otherwise?]
VI.C.15.271(j)
VI.B.14.009
(a) aigledon >
Note:
Fr. Aigledon. Regional variant of édredon, eiderdown quilt.
VI.C.15.271(k)
(b) egobille (meubles)
Note: Fr. Meubles.
Furniture.
Les
Soirées 135-6:
Il y a, d’autre part, dans notre bibliothèque un Dictionnaire des
expressions vicieuses usitées dans un grand nombre de dépar-[135]tements
et notamment dans la ci-devant province de Lorraine qui est l’oeuvre,
publiée en 1807, d’un J.F. Michel, ex-directeur d’une école de Nancy et de
plusieurs pensionnats; on y trouve certaines expressions populaires comme
aigledon pour édredon; égobilles, mot tiré d’ego, qui signifie les meubles, les
effets personnels; et faire des atis, des agios, des gyries, pour "faire
des façons, des cérémonies"; le livre est par ailleurs comique, mais bien
pauvre de renseignements. [On
the other hand we have in our library a copy of a Dictionnaire des
expressions vicieuses usitées dans un grand nombre de départements et notamment
dans la ci-devant province de Lorraine, which is the work, published in
1807, of a certain J.F. Michel, former director of a school in Nancy and of
several boarding schools; here we find there certain popular expressions such
as aigledon for édredon; égobilles, a word derived from ego,
which refers to furniture, personal effects; also faire des atis, des agios,
des gyries meaning to make a fuss; it is a funny book, but with little
solid information. ]
VI.C.15.271(l)
(c) Fournier d’Albe
Les
Soirées 137: Je
viens de parcourir Tabarin et les dix volumes des Variétés
historiques et littéraires d’Édouard Fournier (je ne m’en plains pas: rien
de plus amusant) sans y rien trouver qui donne l’impression d’être réellement
l’usage oral du dix-septième siècle. [I just happen to have read Tabarin and the ten volumes of
Edouard Fournier’s Variétés historiques et littéraires (I don’t
complain: nothing more amusing) without finding anything there that gives the
impression of really having been oral usage in the seventeenth century.]
Note: The French author is linked by Joyce with
Edmund Edward Fournier d’Albe, author of An
English-Irish dictionary and phrase book: with synonyms, idioms and the genders
and declensions of nouns, He also wrote books on parapsychology and had
recently published The Life of Sir
William Crookes (1923).
VI.C.15.271(m)
(f) Gen Estienne forbids use / of word ‘tank’
Note: General
G. E. Estienne is considered to be the father of the French tank force.
Les
Soirées 140: Enfin,
le gouvernement pourrait agir très utilement. Pendant la guerre, un ordre du
général Estienne a suffi à proscrire le mot tank et à le remplacer par char
d’assaut. [Also, the
government could act in a useful way. During the war a single order of general
Estienne was enough to prohibit the word tank and to replace it by char
d’assaut.]
VI.C.15.272(b)
(g) Irrfahrten
Note: G. Irrfahrt. Wild goose chase.
Not found as such in Les
Soirées, but maybe inspired by the discussion on p.144-5 about causing
confusion by simplifying the general drift of great writers. Baudelaire’s Les
Fleurs du Mal has the reputation of being a libidinous book. It isn’t, but
the reputation causes it to be read. Therefore: “La meilleure inspiration que puisse avoir un
auteur, c’est donc d’inventer une formule, de pincer une guitare, de lancer un
bateau.” [“So, the best
inspiration an author can have, is to invent a formula, of strumming a guitar,
of launching a boat.”] So you have to
take the public on an Irrfahrt to make them read.
VI.C.15.272(c)
(h) une (idéesse)
Note: Fusion of two Fr. words, idée (idea) and déesse (goddess).
Les
Soirées 146-7:
La Vie, ce n’est pas ce que j’appelle une idée claire; mais enfin les
desecendants de Voltaire en ont fait une déesse, et se contentent fort bien de
cette idée-là. Ils la défendent, comme si elle était menacée, comme si des gens
risquaient de prendre la mort pour idole! [Life is not what I would call a clear idea; but still
the descendents of Voltaire have made a goddess out of her, and they are well
pleased with that particular idea. They defend it as if it were under threat,
as if people ran the risk of idolizing death!]
VI.C.15.272(d)
(i) gcasque of
telephonist >
Note: Fr. Casque. Headset.
MS 47483-112, TsIA: in their short
^+smart+^ frockies ^+cur frickyfrockies+^ ^+and kitty casques, their
mouth being one of the smartest+^ | JJA 57:178
| Mar 1926 | III§1A.5/1D.5//2A.5/2B.2/2C.5 | FW 431.03
(j) ancient, modern h
Les Soirées 148 [a writer has to be receptive to all new
‘sensibilities’]: Victor Hugo appelait cela tenir le rôle de "cristal
sonore". M.
Mac Orlan préfère le terme de Central téléphonique. Voilà ce que doit
être l’écrivain. C’est bien singulier. Quel rapport entre un esprit réceptif et
un esprit créateur? Descartes, dans le silence de son poêle, aura donc un rôle
moins humain, laissera moins de traces dans la vie, qu’une demoiselle du Bureau
central, abasourdie sous son casque? Et le français traditionnel serait donc
inhabile à traduire la fameuse "âme moderne", qui est, paraît-il,
purement passive, incohérente et enfantine? Voilà ce que signifie cette image,
moderne, elle aussi. La modernité exige même, paraît-il, que les arts changent
de condition. [Victor
Hugo called this playing the role of "sonorous
crystal". M. Mac
Orlan prefers the term Telephone Centre. That is the role of the writer
and it is a strange one. How does the receptive spirit relate to the creative
spirit? Descartes, in the silence of his stove, would have a less human role,
would leave fewer traces in life, than a young lady in the Central Bureau,
stunned beneath her headphones? And the traditional French would then be unable
to translate the famous “modern soul”, which is, it seems, purely passive,
incoherent and childlike? This is what that image, modern in itself, really
means. Modernity even demands, it seems, that the arts change their condition.]
VI.C.15.272(e)
(l) rBabel h
Les
Soirées 154:
Encore, dans ce cas par avance déplorable, le langage de France ne périrait pas
seul, mais avec ses rivaux; et cette société confuse des idiomes retournerait
vite à une nouvelle confusion de Babel. [And still, in this beforehand deplorable case, the
French language will not die alone, but together with its rivals, and this
confused concert of idioms will quickly fall back into a new confusion of
Babel.]
MS 47482b-95, ILS: Is the mound moving or what
is ^+babel is+^ under this | JJA 58:063
| Dec 1924 | III§3A.*2+/3B.*0+ | FW
499.34
VI.B.14.012
(a) rsemantic >
MS 47474-25v, TsLPA: ^+with increasing lack of interest ^+in his semantics,+^+^ | JJA 47:404 | Apr-May 1925 | I.7§1.3/2.3 | FW 173.32
(b) neo-saxon
(J.J.)
Les Soirées du Grammaire-Club 156: Mais la vraie question n’était
pas là: vaut-il mieux, oui ou non, connaître notre langue, vocabulaire,
syntaxe, sémantique même, de l’intérieur, à l’aide du latin, et en remontant
sans cesse à ce passé ténébreux? L’imprudent auteur avait osé affirmer que
Racine et Montaigne sont assurément inintelligibles à qui ne les considère pas
comme ce qu’au fait ils furent: des
auteurs néo-latins. [But that is
not the real question; do we or don’t we have to know our language, vocabulary,
syntax, even semantic, from the inside, with the help of Latin, and by continually
going back to a dark past? The bold author had dared to claim that Racine and
Montaigne are surely unintelligible for those who do not see them as what they
really were: neo-Latin writers.]
VI.C.15.273(c)
(c) chastening his style
Les Soirées du Grammaire-Club 158: A toute époque, il y a eu
évidemment une légère différence entre le
style familier et le châtié;
mais ils ne s’opposent point comme font deux langues étrangères dans le Moi
d’un polyglotte. [In every age there
is always a slight difference between the familiar style and the chastened
style; but they do not differ as two foreign languages do within the Ego of a polyglot.]
VI.C.15.273(d)
VI.B.14.013
(a) relativelimbed
phrase > / participial phrase >
Note: The first chevron is Joyce’s.
VI.C.15.274(b)
(b) pres part app. to subject
Les
Soirées 187-8:
J’ai compris, mon cher ami. Vous faites le procès des phrases que jalonnent
mollement les seuls adjectifs ou participes épithètes. On en pourrait donc
tirer en français deux règles de syntaxe et de style formelles.
Première
règle: la
proposition relative est, quoi qu’en pense un vain peuple, plus légère et mieux
articulée que la proposition dite participiale. [187] Deuxième règle:
tout participe présent en apposition à un substantif qui ne joue point le rôle
de sujet, sera réputé lourd et incorrect.
[I understand, dear friend. You argue against those phrases solely and
weakly articulated by adjectives and descriptive participles used as
adjectives. We could derive from this two rules of formal syntax and style in
French. First rule: the relative clause is, contrary to shallow belief, lighter
and clearer than the so-called participle clause. Second rule: each present
participle affixed to a noun that does not have the function of subject, will
be considered heavy and incorrect.
VI.C.15.274(c)
(c) sculptor dodges weight / writer — ?
This note
was probably occasioned by the repeatedly used word ‘lourd’ in this context, as
in the previous quotation.
VI.C.15.274(d)
(d) I hope you will not be / de rigueur (SD / to / GSD)
Note: SD. Stephen Dedalus. GSD. ?George Stanislaus Dempsey. Joyce’s teacher at Belvedere and the original of Mr Tate in P.
Les
Soirées 203:
Or, nous ne voulons pas nous brouiller par principe avec l'Université, qui devrait
figurer un de nos alliés naturels. J'ai donc été chargé par notre Président
d'aller rendre visite à l'un de ses plus éminents philologues, au nom du
Grammaire-Club. Entre représentants de deux grands corps constitués, la courtoisie,
à défaut de sympathie, est de rigueur. [But we do not intend to quarrel with the University,
which ought to be one of natural allies. I have therefore been charged by our
President to pay a visit to one of the most eminent philologists, in the name
of the Grammar-Club. Between the representatives of such great bodies, there
should be politeness if not sympathy.]
VI.C.15.274(e)
(e) false reflexive
Les
Soirées 214:
Souffrez que je tire de ma poche ce papier, car moi aussi, j’ai mes fiches, qui
ne me quittent guère: Voyons... Apud "Confidences d’une Biche"
p.112, édition Lemerre. 1909: "L’exposition allait s’ouvrir... tous les
rois étaient espérés." Qu’en dites-vous? n’est-ce pas d’un fort joli
français? Et cette nuance entre les deux tournures! la première offre le faux
réfléchi, car l’exposition ne s’ouvre pas seule, à la façon des huîtres; et la
seconde montre à plein un vrai passif indubitable, irréfutable. [Allow me to take out of my pocket
this piece of paper, because I too have my filing cards that fail me hardly
ever : Let’s see … Apud "Confidences d’une Biche" p.112, édition Lemerre. 1909:
"L’exposition allait s’ouvrir... tous les rois étaient espérés."
What do you say :
isn’t that a rather beautiful kind of French?
And the nuance between the two clauses. The first contains a false
reflexive, because the exhibition will not open itself, as oysters do; and the
second has a true passive, without doubt and irrefutable.]
VI.C.15.274(f)
(f) il m’a dit qu’il viendrait
demain / (future in the past)
Note: Fr.
Il m’a dit qu’il viendrait demain. He told me he would come tomorrow.
Les
Soirées 218: Bon,
bon, prenons autre chose. Qu’est-ce qu’un conditionnel?
-J’aimerais, ts aimerais, il aimerait!
-Et il
m’a dit qu’il viendrait demain! Pourquoi appelez-vous conditionnel, dans vos vieilles
grammaires, ce futur dans le passé?
-Ça n’a
pas une grosse importance! c’est encore un conditionnel, puisque c’est un futur
rapporté sans garantie, un futur indirect! [Fine, fine, let’s take something else. What is a
conditional?
-J’aimerais,
tus aimerais, il aimerait!
-Et il m’a
dit qu’il viendrait demain!Why do you call conditional, in your old grammars, what is a future in
the past ?
-That does not matter. It is still a
conditional because it is future reported without guarantee, an indirect future!]
VI.C.15.274(g)
(h) muscle (little mouse) >
Note: Muscle. Derived from Latin musculus (little mouse).
VI.C.15.275(a)
(i) beryl (briller) >
Note: According to some etymologists, the French verb briller (to shine) derives from the Latin beryllus (beryl).
VI.C.15.275(b)
(j) horrid (chair de poule)
Note: Fr. Chair de poule. Goose bumps. Horrid comes from Latin horrere, to bristle.
Les
Soirées 227-8:
M. Jean Paulhan a écrit une bien jolie brochure intitulée Si les mots sont
des signes. Il y rappelle que presque tout fut métaphore à l’origine et
qu’on serait bien ridicule d’essayer de tout ramener à un sens pur, frais et
prégnant. Pour moi, je n’aurai pas, vous pensez bien, l’ambition de prendre
briller au sens de luire comme un béryl ni muscle au sens
de petit rat ni horreur aus sens de chair-de-poule. C’est
pourtant le procédé du [227] génial M. Claudel dans ses célèbres traductions. [M. Jean Paulhan has written a nice
booklet under the title of Si les mots sont des signes. He reminds us
that in the beginning everything was a metaphor and that it would be silly to
reduce everything to a pure meaning, fresh and pregnant. As far as I’m
concernced, I do not have the ambition, to take briller in the sense of luire
comme un béryl or muscle as meaning petit rat or horreur
in the sense of chair-de-poule. And still that is the strategy of the
brilliant M. Claudel in his famous translations.]
VI.C.15.275(c)
(k) il est midi = impossibl /
moins 5 = fiasco
Note: Fr. Il est midi. It is noon. Midi moins cinq. Five to twelve. In Argot, Il est midi can indeed mean: too late, nothing doing. Il était moins cinq, however, usually conveys the idea of a near miss rather than a fiasco.
Les
Soirées 228:
Mais il me paraît cependant indispensable de retremper le plus possible celles
des images verbales qui ne sont pas encore usées à leur source primitive celles
des images verbales qui ne sont pas encore usées. Et mieux encore, de ne pas
trop créer de ces images inutiles, qui n’ornent pas tant le style qu’ils ne
l’encombrent et ne l’affectent de caducité. On court sans cesse après une expressivité
plus grande et l’on ne s’aperçoit pas qu’on tue à mesure cette qualité-là. Le
peuple dit volontiers: il est midi pour trop tard, ou même pour impossible!
ou il emploie moins cinq pour dire cela a failli arriver.
Imaginez que ces métaphores allusives et leurs pareilles, passent toutes dans
le bon usage c’en serait fait rapidement de toute expression logique et directe
des faits et des idées; c’en serait fait d’une langue articulée. Déjà nos
médiocres écrivains se remarquent à ce trait qu’ils ne peuvent plus, ne
s’expriment plus que par images. Le symptôme est grave. [But I tend to believe that it is absolutely
necessary to bring back to their primitive source those verbal images that have
not been used up. And better still, not to create useless new images, that do
not adorn one’s style but that congest it and that make it dispensable We keep
running after a greater expressiveness and we don’t see that this is how
we kill it. Oridnary people prefer to say il est midi when they mean trop
tard, or even impossible! Or they say moins cinq to say: cela
a failli arriver. Imagine that these allusive metaphors and their like
would all end up as good usage: that would be the end of all logical and direct
expressions of facts and ideas; that would be the end of articulate language.
Even our mediocre writers have noticed that they do not think anymore, do not
express themselves other than with images. This is a very grave symptom.]
VI.C.15.275(d)
(l) sweet greenrising
bosom
Note: Not found in Les Soirées, unless it is an
impromptu Joycean example of a confusing and useless mere image, devoid of all
logical and direct expression of facts and ideas, so abhorred by the philologue
in the above diatribe.
VI.C.15.275(e)
(m) le sujet parlant
Note: Fr. Le
sujet parlant. The speaking subject.
Les
Soirées 235-6: Et
pourtant nous sommes des sujets parlants. Cette expression me rappelle
l’élégante périphrase dont M. le général Cartier de Chalmot appelait [235] ses outils
tactiques. Pour l’intendant, il n y pas d’hommes, mais des rationnaires,
pour le député, il n’y a que des bulletins de votes; pour le linguiste, il n’y
a que des sujets parlants. And still we are speaking subjects. [This expression reminds me
of the elegant peraphrase which Monsieur the general Cartier de Chalmot used to
mention his outils tactiques. For the Quartermaster general, there are
no people, just ration eaters, for a member of parliament there are only voting
tickets; for the linguist there are only speaking subjects.]
VI.C.15.275(f)
VI.B.14.014
(n) r(my bouncer)
MS 47482b-90, TMA: You’re talking out of yer turn ^+my bouncer+^. | JJA 58:055 | Nov-Dec 1924 | III§3A.*2/3B.*0 | FDV 244.12
VI.B.14.015
(g) Olivier Basselin /
Vaux-de-Vire / vaudeville
Traveller’s
Handbook for Normandy
125: Olivier Basselin, the poet, who collected and arranged the satirical songs
known as Vaux-de-Vire, and which have given rise, it is said, to the expression
vaudeville, was born in the valley of the Vire ; and the house in which he
was born is in the Vux-de-Vire, near the village of Martilly, about a
mile from Vire.
VI.C.15.276(m) – 277(a)
(h) 250 (S Michel) /
Note: Until the fifteenth century, the Benedictine priory on St Michael’s
Mount in
VI.C.15.277(b)-(c)
(i) Le Coesnon par sa folie / Mit
S Michel en Normandie
Traveller’s
Handbook for Normandy 125: “Le Coesnon par sa folie Mit saint Michel en Normandie.” The ancient monastery is one of the
most prominent objects from all points on the coast, and is as picturesque as
the smaller town of the same name in
VI.C.15.277(d)
(j) Benedictine
Traveller’s Handbook for Normandy 125: The Benedictine Abbey of Mont St. Michel was founded by St. Aubert, Bishop of Avranches, in 708, by order of the archangel Michael, who appeared to the bishop in a vision.
VI.C.15.277(e)
(k) some day you’ll be a knight / immensi tremor Oceani
?Baie du Mont-Saint-Michel, 69-70: On
sait aussi que cette apparition donna occasion […] à Louis IX (n), d’instituer
à Amboise, le 1er août 1469, «l’ordre militaire de monseigneur saint Michel,
archange, premier chevalier, qui, pour la querelle de Dieu, victorieusement
batailla contre le dragon, ancien ennemy de nature humaine, et le trébucha du
ciel.» Depuis l’établissement de cette nouvelle chevalerie, les assemblées s’en
tinrent constamment au Mont, jusqu’au temps où Louis XIV les transféra en la
salle des cordeliers à Paris.[We also know that this apparition gave […] Louis IX (n) the opportunity to institute at
Amboise on August 1, 1469 “the military order of Monseigneur Saint Michel,
archangel, first knight, who, during the holy struggle, victoriously fought
against the dragon, the ancient enemy of humanity, and tumbled it from the
sky”. Since the time this new order was established, its assemblies were always
held at the Mount, until the reign of Louis XIV when they were transferred to
the Chamber of Cordeliers in
(n) […]
La devise immensi tremor Oceani, dit
M. de la Roque, fut en particulier ajoutée au bijou, par allusion au mont
Saint-Michel; mais peut-être aussi la vanité du prince y eut-elle sa petite
part. [According to M. de la Roque,
the motto immensi tremor Oceani was
added specifically to the jewel as an allusion to the Mont Saint-Michel, but
perhaps the prince’s vanity also played a small part.]
Les
Grandes Légendes 123 Immensi tremor Oceani. / (Devise des chevaliers de St-Michel.) [Immensi tremor Oceani. / (Motto of the knights of Saint-Michael.)]
Note: L. Immensi tremor oceani. The tremor of the huge ocean.
VI.C.15.277(f)
VI.B.14.016
(a) The Great She Bear
Les
Grandes Légendes 125-6: Les étoiles s’éteignent. La
Grande-Ourse [125] plange de sa partie inférieure dans la mer des
vapeurs comme un chariot enlizé dont on ne voit plus que le timon. [The stars disappeared. The Great Bear plunges with
its lower part into the sea of steam like a chariot sunk in quicksand of which
one only sees the shaft.]
VI.C.15.277(g)
(b) the
blue savage
Les
Grandes Légendes 127: C’est la baie normande, sauvage et bleue, the blue savage norman bay, comme l’appelle un poète anglais. [This is
VI.C.15.277(h)
(c) Si
bonne n’était Normandie / S Michel ne s’y serait mis >
Note: See 015(k).
VI.C.15.277(i)
(d) a changes course
Note: See 015(k).
Les
Grandes Légendes 126-7: L’estuaire du Couësnon, qui sépare la Bretagne de la Normandie,
trace maintenant son lit sablonneux à gauche du Mont. Autrefois, il passait à
droite. Aussi, Bretons et Normands se sont-ils disputé le rocher porteur du
sanctuaire et séjour de l’archange protecteur de la France. Les Bretons
disaient:
Le Couësnon, dans sa folie,
A mis le Mont en Normandie.
Les
Normands ripostaient:
Si bonne n’était Normandie,
Saint Michel ne s’y serait mis.
[The estuary of
the Couësnon, which separates
The Couësnon,
in its folly
Has put the
The Normands
replied:
If
Saint Michel
would not have gone there.]
VI.C.15.278(a)
(e) qui donc a jeté ces pierres /
dans le ciel >
VI.C.15.278(b)
(f) Vauban devant Coutances
Les Grandes Légendes 129: Roc, ville, château-fort, formant une masse homogène, d’une seule poussée hardie. En présence de ce magnifique morceau d’architecture et d’histoire, nous revient le mot de Vauban en face du dôme de Coutances: “Qui donc a jeté ces pierres dans le ciel?” [Rock, city, castle-fort, one homogeneous mass, of one bold thrust. In the presence of such a magnificent piece of architecture and history, we think of what Vauban said in front of the dome at Coutances: “Who has thrown these stones into the heavens?”]
VI.C.15.278(c)
(g) Ceci a tué cela n
Les Grandes Légendes 132: [In 1594 a fire destroyed the spire of the
VI.C.15.278(d)
(h) b model >
VI.C.15.278(e)
(i) One me vend partout
Les
Grandes Légendes 136-7: [Schuré meets a strange-looking figure, a simpleton, he thinks, ‘un
innocent’): Voyant qu’il m’intéressait, il mit le point sur la hanche, comme
pour me faire admirer sa pose. “Qui êtes-vous? lui dis-je. — Marchand de
coquilles et modèle d’atelier.
Tous les peintres qui viennent ici font mon portrait. Voulez-vous [136] que je
pose pour vous? — Je ne suis pas peintre, malheureusement. — Voulez-vous faire
le tour du Mont sur les grèves? je vous conduirai. [...] Chemin faisant,
l’innocent m’énumérait tous les tableaux pour lesquels il avait posé, et il
ajoutait avec un tranquille orgueil, en étendant ses bras et en se baignant ses
haillons dans le soleil couchant: “On
me vend dans le monde entier.” [Seeing that I was interested, he put the point on his hip, as if he
wanted me to admire his pose. “Who are you?” said I? — Seller of shells and
painter’s model. All the painters who come here have made my portrait. Do you
want me to pose for you? But I am not a painter, unfortunately. Do want to walk
around the
VI.C.15.278(f)
(j) œil de Dieu (blue spot in / cloudy sky) >
VI.C.15.278(g)
(k) goeland
Les
Grandes Légendes 138: Dans le ciel brouillé s’ouvrait une de ces crevasses éblouissantes,
une de ces trouées d’azur que
les marins appellent oeil de Dieu.
Le Mont-Saint-Michel se profilait en noir sur ce fond blafard. Sanctuaire,
forteresse et prison ne semblaient plus qu’un écueil sauvage aus milieu des
flots, un nid de goëlands. [In the closed sky one of those
openings seemed to blossom, one of those azure holes that the sailors call the eye of God. The
VI.C.15.278(h)
(m) our melancholies are / dark ages of past
Les
Grandes Légendes 139: Il [the past] vit mystérieusement en nous, ce passé celtique,
chrétien, chevaleresque et révolutionnaire. Il vit dans nos passions, dans nos
luttes, dans nos aspirations latentes, dans nos mélancolies incompréhensibles; il entre dans la substance même
de nos pensées. Les races sommeillent; elles n’oublient pas. Elles ont de
profondes ressouvenances et des réveils surprenants. L’âme d’une nation se
compose de tout ce qu’elle a vécu dans
le cours des âges, et dont le sphinx de l’avenir se réserve la synthèse.
[It lives mysteriously
in all of us, this Celtic, Christian, knightly and revolutionary past. It lives
in our passions, our strife, in our latent aspirations, our incomprehensible
melancholies; it enters the very substance of our thought. Races slumber, they
don’t forget. They have deep recollections and surprising awakenings. The soul
of a nation is composed of everything that it has lived through in the course
of the ages, and for which the sphinx of the future will supply the synthesis.]
VI.C.15.278(j)
VI.B.14.017
(a) Tom Belen (Sungod)
Les
Grandes Légendes 142: Tout au bout, entre l’océan des chênes et celui des flots, se
dressait la pyramide granitique qui devint plus tard le Mont-Saint-Michel. Les
druides l’avaient consacré au dieu solaire et le nommaient Tom Bélen. [At the very end, between the ocean of oaks and that of the
waves, there is the granite pyramid that would later become the
Note: See 017(n).
VI.C.15.279(a)
(b) College of 9 Senes >
VI.C.15.279(b)
(c) druidesses
>
VI.C.15.279(c)
(d) ashen arrows shot coppertipped / against éclairs
Les
Grandes Légendes 143: Un collège de neuf
prophétesses appelées Sènes
habitait ce sanctuaire défendu par la fôret sacrée et le sauvage océan. Sur ces
rochers et aux alentours, les druidesses
célébraient leurs rites, leurs mystères, leurs sacrifices. Les marins qui
affrontaient la mer venaient les consulter dans cette caverne. C’est là
qu’elles rendaient leurs oracles, qu’elles vendaient à prix d’or ces flèches magiques en bois de frêne, à
pointe de cuivre, barbelées de plumes de faucon, qui étaient censées détourner les orages, et que les Gaulois lançaient
dans la nue quand grondait la foudre. [A college of nine prophetesses called Senes lived in this sanctuary defended
by the sacred forest and the savage ocean. On these rocks and environs, the
druidesses celebrated their rites, their mysteries, their sacrifices. The
sailors who ventured out onto the sea came and consulted them in their cavern.
It is there that they gave their oracles, that they sold for gold their magic
arrows in ash wood and with a copper point, decorated with falcon plumes, which
were rumored to turn away thunder storms, and which the Gauls shot at the sky
when thunder roared in the skies.]
VI.C.15.279(d)
(e) Druids use Greek alphabet / for state papers (Caesar)
Les
Grandes Légendes 143-4: César dit
"qu’ils [the druids]
étudiaient les astres et leurs ré- [143] volutions, l’étendue du monde et des
terres, la nature des choses, la force et la puissance des dieux
immortels". Il ajoute que, pour les affaires d’état, ils se servaient de
l’alphabet grec; mais qu’ils considéraient comme un sacrilège de confier leurs
préceptes à l’écriture, ce qui implique nécessairement l’idée d’une doctrine
secrète. [Caesar says that “they [the
druids] studied the stars and their revolutions, the whole world and the earth,
the nature of things, the power of the immortal gods”. He adds that, for their
political writings, they make use of Greek letters; but that they consider it a
sacrilege to commit their secrets to writing, which seems to imply a secret
doctrine.]
VI.C.15.279(e)
(f) Adolphe
Pictet / Geneve 1854 / Le Barde Breton >
VI.C.15.279(f)
(g) Abred - changer. >
VI.C.15.279(g)
(h) Gynfyd ^+Gwynfyd+^
= happin >
VI.C.15.279(h)
(i) Ceugant = G
Les
Grandes Légendes 144-5: Ses grandes lignes [of the‘triades bardiques’] reparaissent dans le
mystère des bardes bretons1.
“Les âmes, disaient les druides, sortent de l’abîme de la nature, où règne
l’implacable fatalité; mais elles émergent dans Abred, le cercle des
transmigrations, où tous les êtres [144] subissent la mort et
progressent par la liberté; enfin, elles atteignent Gwynfyd, le cercle du
bonheur, où tout procède de la vie éternelle, où l’âme retrouve son
génie primitif et recouvre la mémoire de ses existences précédentes. Quant au cercle de Dieu, Ceugant, océan de l’infini, il
enveloppe et contient les trois autres, les soutient de son souffle, les
pénètre de sa vie.” [These
great lines [of the bardic triads] appear again in the mystery of the Breton
bards. “The souls, said the druids, come out of an abyss of nature in which
implacable fate reigns; but they emerge in Abred, the circle of
transmigrations where all beings undergo death and progress towards liberty; in
the end they reach Gwynfyd, the circle of happiness, where everything comes
from the eternal life, where the soul finds its original genius again and the
memory of previous existences. As to the circle of God, Ceugant,
the ocean of infinity, it envelops and contains the three others, it supports
it with its breath, penetrates it with its life.]
Note: Traduit par
Adolphe Pictet; Genève, 1854.
VI.C.15.279(i)
(j) druids in centre / – esses in isles / virgins in ile de sein >
See (b)-(c) and 006(d).
VI.C.15.280(a)-(c)
(k) Namnetes – m. visit H at / night in bark
Les
Grandes Légendes 146-7: Leurs druides avaient leurs
collèges au centre de la Gaule; les
druidesses régnaient seules dans les îles de l’Océan atlantique. Leurs
règles variaient selon les collèges. A
l’île de Seine, elles [146] étaient vouées à une virginité perpétuelle.
A l’embouchure de la Loire, au contraire, les prêtresses des Namnètes étaient mariés et visitaient leurs maris furtivement, à la nuit
close, sur des barques légères qu’elles conduisaient elles-mêmes. [Their druids had their colleges at
the centre of Gaul ; the druidesses reign alone on the islands in the
VI.C.15.280(d)
(l) Tombelene
~ >
Note: See 017(a).
VI.C.15.280(e)
(m) —
Moon votary
Les
Grandes Légendes 147: Au Mont-Bélénus, elles [the priestesses of the Namnetes] avaient
substitué au culte mâle du
soleil celui de la lune qui
favorisait leurs maléfices, leurs philtres et leurs incantations. Elles s’y
livraient la nuit sur l’îlot aujourd’hui appelé Tombelène. [At
the Mount of Belenus, they [the priestesses of the Namnetes] had exchanged the
male cult of the sun for the one devoted to the moon that favoured their curses,
their potions and their incantations. At night they indulged in them on the
island that is today called Tombelene.]
VI.C.15.280(f)
(n) rJ.J. second sight
Les
Grandes Légendes 147: La seconde vue était
rare, le délire sacre se perdait, et les jalouses druidesses étaient avares de
leur science. [Second
sight was rare, the sacred delirium was lost and the jealous druidesses did not
share their knowledge.]
MS 47482b-86, ILA: – Will you swear ^+to your 2nd sight now+^ ^+to it & recant+^ now that all you swore to them was false? | JJA 58:047 | Nov-Dec 1924 | III§3A.*2/3B.*0 | FW 520.29
Note: See 119(g).
VI.B.14.018
(a) Unite Odin, Druids, / †anity, Hellenes
Mystère des bardes 17: L’idée de la métempsychose, bien qu’assez
naturelle en elle-même, ne s’est pas formulée en doctrine religieuse chez un
grand nombre de peuples divers. On ne la trouve systématiquement développée que
dans l’Inde ancienne, en Égypte, et probablement aussi chez les druides ; car
on ne saurait faire entrer en ligne de compte les grossières notions de ce
genre observées chez les Groënlandais et quelques peuples de l’Afrique et de
l’Amérique. Les idées de Pythagore à ce sujet étaient étrangères à la Grèce, et
empruntées à l’Égypte sans doute plutôt qu’à la Gaule, alors presque inconnue
aux Hellènes. [The idea of metempsychosis, natural
enough as it is in itself, was not formulated as a religious doctrine among a
large number of different peoples. One only finds it systematically developed
in ancient
VI.C.15.280(g)
(b) runes made of twigs
Les
Grandes Légendes 151: Et elle disposait par terre toutes sortes de rameaux d’arbres noués avec des feuilles de chênes. Elle formait ainsi les rûnes ou les lettres magiques. [On
the earth she had all sorts of boughs of trees that had been knotted with oak
leaves. With these she made runes and magic letters.]
VI.C.15.280(g)
(c) vervein (aphro)
Note: See VI.B.5.153.
Les
Grandes Légendes 151: Puis, excitée par l’odeur de la
verveine froissée, elle entrait en délire. Alors le Gaulois accroupi sur
la roche sentait avec épouvante et stupeur que le monde des ombres lui
disputait déjà cette femme qu’il pressait tout à l’heure dans ses bras chauds
et puissants. [Then,
excited by the smell of rumpled verbena, she became entranced. The
VI.C.15.280(h)
(d) Awen = spirit >
VI.C.15.280(i)
(e) Annoufen >
VI.C.15.280(j)
(f) Kilk y Abred / — y Gwynfyd
Les
Grandes Légendes 152 [the prisoner, crazy with lust, fou de désir, rips the druidess
from her trance and takes her into the deep cave]: Elle devenait plus belle et
presque terrible, ses yeux le transperçaient comme deux poignards, quand elle
lui révélait les trois cercles de l’existence: Annoufen, l’abîme, ténébreux d’où sort toute la vie; Kilk y Abred, où les âmes émigrent
de corps en corps; Kilk y Gwynfyd,
le ciel radieux où règne le bonheur, où l’âme recouvre sa mémoire primordiale,
où elle retrouve son Awen, son génie primitif. [She became more beautiful and almost
frightful, her eyes cut through him like two daggers, when she revealed to him
the three levels of existence. Annoufen,
the abyss, the dark from which all life comes; Kilk y Abred, where the souls go from body to body; Kilk y Gwynfyd, the radiant heaven
where happiness reigns, where the soul recovers its primordial memory, where it
finds again its Awen, its primitive genius.]
VI.C.15.bfr(a)
(g) if & belladonna poison
Les
Grandes Légendes 153: Quand le flambeau avait disparu, elle vidait une coupe remplie du suc
empoisonné de l’if mêlé de belladone. Aussitôt un sommeil lourd engourdissait
ses membres, et d’épaisses ténèbres recouvraient pour toujours les yeux de la
voyante. [When the torch
had disappeared, she emptied a cup filled with poisoned juice of taxus mixed
with belladonna. Immediately a deep sleep came over his limbs and thick shadows
covered forever the eyes of the seer.]
VI.C.15.bfr(b)
(i) Maire disposses Merovingien / kings, shows them to / people on shield, / tonsures them
Les Grandes Légendes 158-9: Car les Mérovingiens n’étaient plus, à cette
époque, que des fantômes de rois, des mannequins entre les mains des maires du
palais. Mais le respect superstitieux pour cette famille, épuisée par ses
débauches et ses crimes, subsistait dans le peuple. La Neustrie et l’Austrasie
se disputaient avec acharnement ces simulacres de royauté. Le maire usurpateur les faisait élever sur le
bouclier aux acclamations des Franks, puis les enfermait dans une ville
et régnait à leur place. Presque tous finissaient ou assassinés, ou
honteusement [158] tonsurés, au
fond d’un convent. [Because
the Merovingians were no longer, at this time, but ghosts of kings, mannequins
in the hands of the palace mayors. But the superstitious respect for that
family, exhausted by their crimes and debauchery, remained among the people.
VI.C.15.bfr(c)
(j) Aeolian harp b
Les
Grandes Légendes 160 [about Saint Aubert]: Il traversait la mystérieuse forêt de bouleaux,
où les druidesses suspendaient jadis les petites rotes gauloises, en guise de harpes éoliennes dont le murmure les
plongeait dans le sommeil magnétique. [He traveled through the mysterious birch forest, where the druidesses
used to hang little gaulish rotes, in the form of Aeolian harps the murmur of
which plunged them into a magnetic sleep.]
VI.C.15.bfr(d)
(k) owind turns over pages
Les
Grandes Légendes 162: L’apparition tourna vers lui son épée et Aubert eut peur. Il pencha
la tête vers les saintes écritures ouvertes sur ses genoux. Aussitôt un ouragan passa sur le livre et en froissa
toutes les feuilles. Il resta ouvert au XIIe chapitre de l’Apocalypse. [The apparition
turned its sword to him and Aubert was afraid. He turned his face to the holy
scriptures open on his knees. Immediately a hurricane passed over the book and
turned all the pages. It remained open on the twelfth chapter of the Apocalypse.]
MS 47472-17, ILA : So ^+,
how idlers’ wind turning pages on pages+^ annals of themselves | JJA 44:118 | Nov-Dec 1926 | I.1§1.*2/2.*2
| FW 013.29
VI.B.14.019
(a) Monte Gargano
Les
Grandes Légendes 163: Aubert envoya des chanoines en Italie, au mont Gargano, le seul endroit où saint Michel eût déjà un culte. [Aubert sent Canons to
VI.C.15.bfr(e)
(b) Adolphe Frank Kabbale
Les
Grandes Légendes 164 (footnote): Dans son beau livre sur la Kabbale (2e édition, 1889), M. Adolphe Frank affirme et démontre l’existence, chez les juifs,
d’une doctrine secrète et d’une tradition orale indépendante de leur tradition
écrite, qui s’est conservée jusqu’au moyen âge et fut rédigée alors dans le
livre de Zohar et du Sépher Jetzirah. M. Franck [sic] trouve
l’origine de cette doctrine dans celle des mages persans. [In his fine book on the Kabbala
(2nd edition, 1889), M . Adolphe Frank affirms and demonstrates
the existence, among the jews, of a secret doctrine and an oral tradition that
is independent of the written one, which has been conserved until the Middle
Ages and then written down in the book of Zohar and of Sépher
Jetzirah. M. Franck finds the origin of this doctrine among the Persian
magi.]
VI.C.15.bfr(f)
(c) battles / 687 [Testri] end of Meroving / 732
Les Grandes
Légendes 166:
Le fait prend sa vraie signification, si l’on considère qu’il eut lieu vingt
ans après la bataille de Testri (687), qui marque la défaite de la dynastie
mérovingienne et vingt-cinq ans avant la bataille de Poitiers (732), où Karl Martel défit
les Sarrasins, bataille qui marque le
commencement de la dynastie carolingienne et l’aurore de la France. [The fact becomes even more
meaningful when we realise that it took place twenty years after the battle of
Testri (687), which marks the defeat of the Merovingian dynasty and twenty-five
years before the battle of
VI.C.12.001(a)
(d) Norman = Danes >
VI.C.12.001(b)
(e) ships = seaserpents >
VI.C.12.001(c)
(f) dragon poopend >
VI.C.12.001(d)
(g) black & tan sails >
VI.C.12.001(e)
(h) seahorses
Les
Grandes Légendes 167: La dernière invasion, celle des Normands, ne fut pas la moins
terrible. Charlemagne s’était déjà inquiété de ces rois de mer, “qui ne
dormaient jamais sous les poutres enfumées d’un toit et ne vidaient jamais la corne
de bière auprès d’un foyer habité”. Il était devenu pensif à la vue
de ces pirates du Nord, qui, sur
de longs vaisseaux appelés serpents de
mer, rasaient les côtes et rôdaient aux embouchures des fleuves. Avec
leurs proues élancées, sculptées
et peintes en têtes de dragon,
avec leurs voiles rouges rayées de noir,
ces navires ressemblaient à des bêtes fantastiques, à des monstres terriblement
vivants. Admirablement construits, munis de rameurs excellents, “ces chevaux de mer,” — c’est ainsi
que les Norvégiens eux-mêmes les nommaient, — montaient légèrement sur les plus
grosses vagues et semblaient hennir de joie au fort de la tempête. [The last invasion, that of the
VI.C.12.001(f)
(i) smoke & ravens
Les
Grandes Légendes 167: On les voyait venir dans un flamboiement d’épées, chassant devant eux
les populations en fuite; puis ils repartaient avec leur butin, laissant
derrière eux la fumée de
l’incendie et des spirales de corbeaux
tournoyant dans le ciel gris comme des feuilles mortes. [One saw them come in a flamboyance
of swords, chasing before them a population in flight; then they left again
with their booty, leaving behind the smoke of arson and the spirals of the
crows turning in the grey sky like dead leaves.]
VI.C.12.001(g)
(j) Wotan
(Zoroaster) >
Note: See reproduction. There is a line from Zoroaster to (l)
VI.C.12.001(h)
(k) heartscald
Note: See 108(e).
Les
Grandes Légendes 168: La religion d’Odin semble avoir été créée par un Scandinave, qui
aurait été initié à la religion de Zoroastre
et qui l’aurait appliquée aux moeurs et aux passions d’un peuple barbare, en
haine de l’empire romain, et pour préparer ce peuple à une immense invasion.
[...] Cet Odin Frighe, plus tard divinisé par les Scaldes et identifié avec le Dieu suprême, Wôdan, fut évidemment l’organisateur
primitif de la religion scandinave et germanique. [The religion of Odin seems to have
been created by a Scandinavian who was initiated in the religion of Zoroaster
and who applied it to the habits and the passions of a barbarous people, hating
the
VI.C.12.001(i)
(l) in
Odinism Evil >
VI.C.12.001(j)
(m) conquers
good
Les
Grandes Légendes 169: Dans la religion de Zoroastre, qui servit de modèle à la religion odinique, le bien finit par
triompher du mal. Dans celle d’Odin, c’est
le mal qui finit par avoir raison du bien, et l’univers s’effondre dans
un effroyable cataclysme, où les deux même sont engloutis. [In the religion of Zoroaster, which
served as a model for the religion of Odin, good ended up triumphing over bad.
In that of Odin, it was the bad that bested the good, and the universe would
end in a frightful cataclysm, in which the two are sunk.]
VI.C.12.002(a)
(n) oVikings speak to / Benedict through / Saxon dragoman
Les Grandes Légendes 169: En l’an 841, les
bénédictins du Mont-Saint-Michel virent arriver une flottille de Normands. Les
pirates abordèrent pour voir si ce rocher pourrait leur servir de retraite. Ils
entrèrent en conversation avec les religieux, au moyen d’un interprète saxon
qu’ils traînaient avec eux et qui savait à peu près toutes les langues du
continent. [In the year
841, the Benedictines of Mont-Saint-Michel saw a fleet of
MS 47484a-92, ILS: I never knew how rich I was
carrying my ass ^+dragoman+^, Meath’s marvel, | JJA 58:212 | Apr-May 1926 | III§3A.5/3B.5 | FW 479.09
(o) Duke Rollo m d. / of Chas Simple >
VI.C.12.002(b)
(p) baptised at
Les Grandes Légendes 170:
Quand Charles le Simple offrit au duc Rollon sa fille en mariage et la cession
du duché de Normandie à condition de rendre hommage au roi de France et de se
convertir au christianisme, le Normand n’hésita pas et se fit baptiser en
grande pompe à Rouen: ses compagnons l’imitèrent. [When Charles the Simple offered duke Rollo his
daughter in marriage and the transfer of the duchy of Normandy in return for
paying homage to the king of France and to convert to Christianity, the Norman
did not hesitate and he had himself baptized with pomp and circumstance in
Rouen: his companions did likewise.]
VI.C.12.002(b)
(q) la cloche Rollon
Les
Grandes Légendes 171: Cent ans avaient donc suffi pour réaliser la prédiction du prieur de
Saint-Michel. Le descendant des Vikings, le pirate Rollon, fut un de ceux qui
aidèrent à élever la basilique du Mont par ses riches dotations, et la grosse
cloche de l’abbaye, celle qu’on sonnait en cas d’alarme, prit le nom de cloche Rollon. [One hundred years were enough for
the prophecy of the prior of Saint-Michel to come true. The descendant of the
Vikings, the pirate Rollo, was one of those who helped to erect a basilica on
the Mount with rich donations, and the large bell of the abbey, the one that
was used in case of emergency, was called the Rollo bell.]
VI.C.12.002(c)
VI.B.14.020
(c) Du
Guesclin
Les
Grandes Légendes 175: Mais plus attirante que tous ces épisodes est la figure de Bertrand Du Guesclin, qui fut capitaine de
Pontorson et du Mont-Saint-Michel à la fin du XIVe siècle. [Even more appealing than all these
episodes is the figure of Bertrand Du Guesclin, who was captain of Pontorson
and of the Mount-Saint-Michel at the end of the sixteenth century.]
VI.C.12.002(f)
(d) gb reads his hand
Note: See 020 (n).
Les
Grandes Légendes 176: A quelque temps de là, une
religieuse vint en visite au château. C’était une juive convertie, très considérée pour son habileté en médecine
et en chiromancie. Voyant Bertrand relégué dans un coin, traité de pâtre et de charretier
par ses parents, elle lui dit: “Mon enfant, que celui qui a souffert
la passion vous bénisse!” Bertrand, croyant qu’elle voulait se moquer de lui
comme les autres, la menaça de la frapper. Mais la religieuse lui prit la main
d’un air compatissant, et, après avoir longuement étudié les lignes de la paume, lui prédit qu’il serait sage et
heureux et que personne, dans le royaume de France, ne serait plus considéré. [In those days, a nun came to visit
the castle. She was a jewish convert, famous for her knowledge of medicine and
necromancy. When she saw Bertrand exiled in a corner, treated as a shepherd and
wagoner by his parents, she told him: “My child, he who has suffered the
passion blesses you!” Bertrand, who thought that like the others she wanted to
mock him, threatened to hit her. But the nun took his hand with compassion,
and, after having studied the lines in his hand carefully, she predicted that
he would be wise and happy and that nobody, in the
MS 47483-112, TsIA: girls who they were all rushing for the post ^+to read his kisshands+^ | JJA 57:178 | Mar 1926 | III§1A.5/1D.5//2A.5/2B.2/2C.5 | FW 430.20-1
(f) nun
(conv. jewess)
Note :
See (d) for source.
VI.C.12.002(h)
(g) S
G. v S Michael
Les
Grandes Légendes 177: Quand éclata la guerre pour la succession du duché de Bretagne, Du
Guesclin prit parti pour Charles de Blois, qui rendait hommage au roi de France, contre Simon de
Montfort, qui reconnaissait le roi
d’Angleterre. [When
the war broke out for the succession of the duchy of
VI.C.12.002(i)
(h) adcraft
VI.C.12.002(j)
(l) Tiphaine Ravenel >
VI.C.12.003(c)
(m) du
Guesclin
Les
Grandes Légendes 179-180: Tiphaine Ravenel,
jeune fille noble, âgée de vingt-quatre ans, et qu’on appelait “la belle de
Dinan”, prédit cette victoire à Du
Guesclin. “Elle avait, dit le chroniqueur, du sens d’astronomie et de
philosophie, était bien écolée, et c’était la plus sage et la mieux doctrinée
du pays.” [Tiphaine
Ravenel, a young noblewoman, aged twenty-four, who was called “the beauty of
Dinan,” told Du Guesclin that he would win. “She had knowledge, the chronicler
says, of astronomy and philosophy, had been well schooled, and she was the
wisest and the most learned of the land.”]
VI.C.12.003(d)
(n) gb horoscope
Note: See 059(c)-(f).
Les
Grandes Légendes 180: Du Guesclin lui fit construire une maison de retraite sur le
Mont-Saint-Michel. C’est là que la tradition a conservé sa pensive et chaste
figure. [...] Elle la voit encore dans sa tourelle ronde, entourée de cartes
célestes, traçant de grands cercles sur des feuilles de vélin et y disposant
les signes du zodiaque avec les planètes pour trouver l’horoscope de son mari, pendant qu’il guerroyait en Espagne ou en
Navarre. [Du Guesclin
made her a house of retreat on the Mount-Saint-Michel. It is there that tradition has preserved his
pensive and chaste face. […] It sees it still in the round tower, encircled by
celestial charts, tracing great circles on leaves of vellum and placing the
signs of zodiac with the planets to find the horoscope of her husband, while he
made war in
MS 47483-112, ILA: Jaun, easily made out ^+thought his horoscope+^ the features of his fond sister Izzy | JJA 57:178| Mar 1926 | III§1A.5/1D.5//2A.5/2B.2/2C.5 | FW 431.14
(o) le
droit seigneur >
VI.C.12.003(e)
(p) celui
que Dieu protège doit / proteger les autres
Les
Grandes Légendes 182 (about Du Guesclin): La chanson populaire de Bretagne l’appelle “le droit seigneur” et lui fait dire cette
belle parole: “Celui que Dieu protège
doit protéger les autres.” Lui-même, dans ses grandes indignations, ne
cessait d’appeler Dieu “le droiturier”. [The popular songs of
VI.C.12.003(f)
VI.B.14.021
(d) tell in style of legend (Knock)
Les
légendes du Mont-Saint-Michel 8-9: Alors que tant de légendes peuvent [8] être si
aisément démarquées qu’il est possible, sans nuire à l’intérêt du récit, de
changer les noms et les qualités des personnages ou de les transporter, sans
inconvénient, d’un lieu dans un autre, celles du Mont-Saint-Michel ne sauraient
être modifiées, ni dans leurs traits particuliers, ni même dans leur
physionomie générale; réflexion faite, on se demande même si ce sont bien là
des légendes. Les savants chroniqueurs y ont mis tant de précision, les pieux
annalistes tant de foi, que l’on croit, en les lisant, se trouver en présence
de purs récits historiques. Sans doute, de temps en temps, un anachronisme
éclate ; souvent, la piété ardente du narrateur dépasse les limites de la
naïveté permise ; l’invraisemblance finit par sauter aux yeux. N’importe ; le
grand souffle de foi qui anime l’œuvre, l’amour profond qui s’attache à
l’abbaye-forteresse, centre de ce cycle légendaire, font revivre des scènes
imaginées de toutes pièces avec une telle intensité qu’on les croit réelles. [While so many legends can so easily
be demarcated that it is possible, without diminishing the story’s interest, to
change the names and the characteristics of the characters or to transport
them, without difficulty, from one place to another, those about Mont-Saint-Michel
cannot be modified, neither in their particularities, nor in their general
form; when you think of it, they may not even be legends, after all. The wise
chroniclers have put so much precision in them, the pious annalists so much
faith, that one thinks, in reading them, to be in the presence of historical
events. Undoubtedly, from time to time, a anachronism appears; occasionally the
ardent piety of the narrator surpassed the limits of permitted naivety; the
improbability becomes obvious. No matter, the great breath of faith that
enlivens the work, the deep love one feels for the abbey-fortress, centre of
these cycle of legends, revive these scenes imagined with such an intensity
that one believes they are real.]
Note:
Knock. A village in Co. Mayo. In August 1879 two
village women reported seeing apparitions of Joseph, Mary and John on the gable
of the church: official acceptance by
VI.C.12.003(i)
(e) knights head on altar >
VI.C.12.003(j)
(f) priest >
VI.C.12.003(k)
(g) helmet, gauntlets & /
drawn sword
Les légendes du Mont-Saint-Michel
31-2: Soudain l'évêque [Norgod, who is a knight and bishop of Avranches] pousse
un cri de surprise joyeuse; aucune flamme ne s’élançait à l’endroit où, tout à
l’heure montait à ses yeux l’escalade effrayante du feu. !
Et comprenant que le
Seigneur venait de faire pour lui seul un miracle, il ne douta
pas que Dieu avait permis ce prodige à la prière de l’archange saint Michel,
dont trop souvent, hélas, il avait refusé d’écouter les voix! [Suddenly
the bishop cries out with joy, not a flame appears in the place where just now
there was a frightful mountain of fire! And,
understanding that the Lord had just performed a miracle for him alone, he was
certain that God had allowed this wonder at the praying of the Archangel Saint
Michel, whose voices he had, alas, all too often refused to hear!]
Note: In the source, the bishop Norgod is at the same
time a knight, a ‘knight-priest’ as it were. The entries (e), (f) and (g) may
therefore be one note and could then be read as ‘knight ^+-priest^+ laid on
altar / helmet, gauntlets & / drawn sword’.
VI.C.12.003(l)
(h) Helen & Montgomery
Les légendes du Mont-Saint-Michel 34:
A une demi-lieue du Mont-Bélénus, son autre frère de granit, le
Mont-Saint-Michel, se profilait, large et régulier, dominant les terres du sud
qui s’étageaient vers Dol en un cirque voilé par la brume des lointains.
C’était dans cette
solitude mystérieuse que Montgommery et
la belle Hélène de Terregatte cachaient, habituellement, leurs tendres
et fidèles amours. Depuis des mois, avant l’aurore, ils se retrouvaient, chaque
jour, sur le Mont-Bélénus. Dans la paix nocturne, isolés du reste du monde, ils
échangeaient leurs rêves, leurs caresses, et leurs baisers et bientôt, ce fut
pour eux un charme pénétrant que d’être ainsi obligés de dissimuler leur
mutuelle tendresse, puisque le père d’Hélène ne voulait point que celle-ci
épousât un chevalier brave et loyal, sans doute, entre tous, mais dont la
famille était sa rivale par la gloire et par la fortune depuis près de quatre
siècles! [At half a mile from Mont-Belenus, its brother of granite, the
It was in this
mysterious solitude that Montgommery and the beautiful Hélène of Terregatte
used to hide their tender and faithful love. For months, before sunrise, they
would meet, each day, on the Mont-Belenus. In the nocturnal quiet, isolated
from the rest of the world, they exchanged dreams, caresses, kisses and soon,
it was for them deeply entrancing to be thus obliged to hide their mutual
tenderness, because the father of Hélène did not want her to marry the knight,
no doubt brave and loyal above all, but whose family had been his rival in
glory and fortune for close to four centuries.]
Note: See 069(c).
VI.C.12.004(a)
(i) miraculised
Les légendes
du Mont-Saint-Michel 40: L’abbé interrogea l’étranger.
Il n’eut pas de peine à
reconnaître que cet individu appartenait à l’une de ces bandes, plus ou moins
honnêtes, qui s’introduisaient dans les monastères, y recueillant, souvent,
d’abondantes aumônes, en racontant des histoires extraordinaires et édifiantes,
dont ils prétendaient avoir été les héros. Ils se disaient, généralement, des miraculés,
affirmant avoir été guéris des maladies les plus graves et les plus cruelles,
grâce à l’intercession des saints particulièrement honorés dans le monastère
qu’ils visitaient. Othbert raconta alors, avec une incroyable volubilité et une
mimique souvent grotesque, l’aventure terrible dont il avait été le héros en
1021, dans la petite ville de Colebige sur le Wisper (aujourd’hui Kölbigh,
duché d’Anhalt près de Bernburg). [The abbott interrogated the stranger. He had
no trouble recognising that this individual belonged to one of the gangs, more
or less honest, who came to the monasteries, often collected there lots of alms,
telling extraordinary and edifying tales of which they pretended they had been
the hero. They called themselves, generally, miraculised, affirming that they
had healed from the most serious and most cruel illnesses, thanks to the
intercession of saints that were particularly honoured in the monastery that
they were visiting. Othbert told the story, with an unbelievable loquacity and
an often grotesque mimicry, the terrible adventure of which he had been the
hero in 1021, in the little city of Colebige on the Wisper (today Kölbigh, the
duchy of Anhalt close to Bernburg)]
VI.C.12.004(b)
(j) pays de predilection / for
Devil (Brittany) >
Note: Fr. Pays de prédilection. Favourite country.
VI.C.12.004(c)-(d)
(k) Delaney (Delaunay)
Les
légendes du Mont-Saint-Michel 44: Nicolas
Delaunay est poète à ses heures ; il adore les légendes, où rayonne
Madame Marie et où Messire Satanas montre ses cornes. Aussi, le moine vous
conduit-il auprès d’un gros bloc de pierre: «Voyez-vous cette empreinte?», vous
demandera-t-il. Par politesse, vous dites: «Oui». La vérité est que vous ne
distinguez pas très bien. Alors le bon prieur vous affirmera, sans rire, que c’est la griffe du Diable poursuivi par
l’Archange. Celui-ci force celui-là à se réfugier en Bretagne, son pays
de prédilection, assure un chroniqueur du temps qui, à n’en
pas douter, était normand. Si vous déclarez, tout net, au prieur que
l’empreinte n’est pas celle d’un pied fourchu, il vous répondra, qu’après tout,
c’est peut-être le pied de l’Archange... [Nicolas Delaunay is a poet at times ; he adores
the legends where Madame Marie shines and Messire Satanas shows his horns. The
monk will lead you to a great stone block. “Do you seen this imprint?” he will
ask you. Politely, you will say: “Yes.” The truth is that you don’t quite see
it. Then the good prior will declare, without a smile, that this is a trace of
the Devil chased away by the
VI.C.12.004(e)
(m) the dubious pilgrim
Les
légendes du Mont-Saint-Michel 47 [La punition
de pèlerin voleur quoique dévot]: II arriva qu’au temps où l’abbé
Hildebert II était à la tête du monastère du Mont-Saint-Michel, (1017-1023), un pèlerin, venu d’Italie, s’empara par dévotion sans doute, mais en cachette,
d’une petite pierre du rocher sur lequel le grand Archange avait voulu que les
hommes lui bâtissent un sanctuaire. [The punishment of the pilgrim who was a thief as well as pious. It came
to pass at the time when abbot Hildebert II was head of the monastery of
Mont-Saint-Michel, a pilgrim from
VI.C.12.004(f)
(n) the good overnoisy Sexton / who does not genuflect / enough before M. St Michel
Les légendes du Mont-Saint-Michel 55 [Le
châtiment du sacristain Drogon]: Pourquoi donc le vénérable Abbé fait-il,
souvent, de sévères remontrances au sacristain?
C’est que Drogon n’est
pas toujours suffisamment recueilli, quand il prend soin de l’église! II
souffle trop bruyamment sur les cierges; il dépose avec une vivacité exagérée
les chandeliers et les vases sacrés sur le marbre des autels; il remonte, avec
une précipitation trop grande, les lampes suspendues à la voûte du Lieu Saint.
Il se hâte, quand il époussète les balustres, les stalles et les
confessionnaux; et chose plus grave, l’Abbé et les bénédictins ont remarqué
qu’il s’incline à peine, quand il passe devant l’autel de Monsieur saint Michel
en la Nef. Voilà pourquoi Drogon a reçu du bon Abbé plus d’un sévère
avertissement. [Punishment of the sexton Drogon : Why did the
venerable abbot sometimes severely chastise the sexton? Because Drogon was not
always sufficiently careful when taking care of the church. He blew too
forcefully on the candles; he moved the candelabras and the sacred vessels with
exaggerated zeal on the marble of the altars; he mounted with too great an
effort, the hanging lamps on the vault of the
VI.C.12.004(g)
VI.B.14.022
(a) vision always disappearing >
VI.C.12.004(h)
(b) not enough imagination / to imagine a furnished / room empty
?Les légendes du Mont-Saint-Michel
57-8 [Le châtiment du sacristain Drogon]:
Et, ce disant, il donna un soufflet à l’enfant.
Puis il le saisit par le
bras et le conduisit vers l’autel pour lui faire honte devant les pèlerins qui
priaient toujours et qui n’avaient pas [57] tourné la tête au bruit du
soufflet. Drogon passa devant la statue sans s’incliner. Il reçut aussitôt,
d’une invisible main, un formidable soufflet qui claqua bruyamment dans
l’église et qui le renversa par terre, où il resta, quelques minutes, étendu
sans connaissance; tandis que Nicolas priait l’Archange de toute son âme, car
l’enfant avait compris qu’un événement extraordinaire venait de s’accomplir.
Quand Drogon se releva,
encore tout étourdi, les trois pèlerins avaient disparu; or, toutes les portes
étaient bien fermées!
Le malheureux
sacristain, à moitié mort de peur, s’en fut aussitôt trouver le vénérable Abbé
et il lui raconta ce qui s’était passé. [The punishment of Drogon
the Sexton: And, saying this, he hit the child. Then he took it by the arm and
brought it before the altar to shame him before the pilgrims who prayed always
and who had not turned their heads at the sound of the blow. Drogon passed
before the statue without bowing. He immediately received, from an invisible
hand, a formidable blow that resounded in the church and that threw him on the
floor, where he stayed, for a few minutes, unconscious; in the meantime Nicolas
prayed to the
When Drogon got up,
still stunned, the three pilgrims had gone, while all the doors were firmly
closed!
The unhappy sexton, half
dead with fear, immediately went to the abbot and told him all that had
happened.]
VI.C.12.004(i)–005(a)
(c) rpious clamour
Les
légendes du Mont-Saint-Michel 63-4 [La clameur des moines]: Dans ce dessein, il
a réuni ses religieux et ils tiennent conseil dans la Crypte de l’Aquilon.
L’Abbé leur a exposé les ravages que Jean de Thomas exerce sur les terres de
l’abbaye, et, après une courte délibération, les bénédictins décident, — ce qui
est immédiatement transcrit sur les registres des Actes—que « sans omettre
un seul jour, il sera célébré, devant l’autel Saint-Michel, pendant que l’on
chantera la messe, une CLAMEUR TRÈS
PIEUSE en présence du
Très-Saint et très véritable Corps de Notre-Seigneur Jésus-Christ, chantant
avec larmes MISERERE MEI et clamant KYRIE ELEISON! » [63] [...]
Voilà une semaine que la clameur très
pieuse s’élève vers l’Archange, et la fureur de Jean, loin de s’arrêter,
augmente encore! [The
clamour of the monks : In this plan he has brought together his monks
and they hold council in the Crypt of the Aquilon. The Abbot has told them
about the ravages of Jean de Thomas on the lands of the abbey, and, after a
short deliberation, the Benedictines decide, which is immediately entered in
the register of the Acts, that “without omitting a single day, there will be a
celebration, before the altar of Saint Michel, while one chants mass, a VERY PIOUS
CLAMOUR in the presence of the Most Holy and True Body of Our Lord Jesus
Christ, chanting with tears MISERERE MEI and clamouring KYRIE ELEISON.” For a
week the very pious clamour rises to the
MS 47473-32v, TsLPA: on the ^+whilst
trying ^+with pious clamour+^ to get ^+wheedle+^
(d) Maure!/ Moine?
? Les légendes du Mont-Saint-Michel 66 (Le clameur des moines):
Jean a sauté de son cheval. Il a levé sa main armée:
« Moines, s’écrie-t-il
avec un tremblement de colère dans la voix, moines, est-il vrai que chaque
jour, vous criez contre moi jusqu’à Dieu? »
L’Abbé a répondu : « C’est vrai! »
« Moines, s’écrie Jean
courroucé, vous êtes bien osés, vous qui ne craignez pas de faire des vœux pour
que la vengeance du Ciel s’appesantisse sur ma tête? Pourquoi cette clameur? »
[Jean jumps from his horse. He lifts an armed hand. « Monks, he
cries out with a voice that trembles with fury, is it true that each day, you
cry out against me to God?” The abbot answers: “It is true.” “Monks, cries
Jean, angrily, how dare you make vows to call down heaven’s vengeance on my
head? Why this clamour?”]
VI.C.12.005(b)-(c)
VI.B.14.024
(i) rLa conscience avec son tic-toc / Est la clochette de S. Kolledoc
Proverbes et dictons 29: La conscience avec son tic-toc / Est la clochette de Saint Kollédoc (1). [Conscience with its tick-tock is the bell of Saint Kollédoc]
Note 1: Dans la croyance populaire, St Ké, appelé aussi St Kollédoc, possédait une clochette qui l’avertissait du bien qu’il devait faire ou du mal qu’il devait éviter. [According to popular belief, St Ké, also called St Kolledoc, owned a hand-bell that warned him of the good he had to do or the evil he had to avoid.]
MS 47474-29, TsILA: the weight of his breath, ^+the fog of his brainfag, ^+the tic of his conscience,+^+^ the height of his rage | JJA 47:411 | Apr-May 1925 | I.7§1.3/2.3 | FW 180.22
VI.B.14.025
(a) avel, holl avel! / Ez eo red mervel
Proverbes et dictons 30: Avel, holl avel! / Ez eo red mervel. [Wind, all is wind! We must die.]
VI.C.12.007(c)
(c) 3 butter bread, the priest / . . . holy, the lord . . . noble, / the poor . . . fool
Proverbes et dictons 37: Trois classes d’hommes mettent du beurre sur leur pain: les prêtres, parce qu’ils sont sacrés ; les gentilshommes, parce qu’ils sont nobles ; et les paysans, parce qu’ils sont sots. [Three kinds of people put butter on their bread: the priests, because they are holy; the gentlemen, because they are of noble blood; and the peasants, because they are stupid]
VI.C.12.007(e)
VI.B.14.026
(d) jan (lann) / Ulex)
Proverbes et dictons 68-9: N’euz baz spern na baz lann / Evit harpa oc’h baz Iann.
N’est bâton d’épine ou de jan (1) / Qui résiste au bâton de Jean. Note 1: Ulex europæus, L. [There is no thornstick or no gorse (1) that can withstand John’s stick. Note 1: Ulex europæus, L.]
VI.C.12.009(e)
VI.B.14.029
(a) Druids 1. / Nobles 2 / People 3 } politically
Dictionnaire 490: DRUIDE (…) ministre de la religion
chez les peoples de la grande Bretagne (…) Les Druides réunissoient le sacerdoce
& l’autorité politique, avec un pouvoir presque souverain.
I. Ils
tenoient le premier rang dans les Gaules, tandis que les nobles occupoient le
second, & que le peuple languissoit dans la servitude & dans
l’ignorance.” [DRUIDS (…) religious
ministers among the people of greater
I. They occupied the first
rank in
VI.C.12.012(a)-(b)
(b) bards, vacerres, eubages >
Note: Bards, vates and eubages were the three classes of druids.
VI.C.12.012(c)
(c) sacrifice
. . augurs
Dictionnaire 491: II. Les Druides, connus aussi sous
les noms de Bardes, Eubages, Vacies, Saronides, Samothées ou Simnothées, étoient
distingués en trois principaux ordres. Les premiers étoient les Prêtres chargés
des sacrifices, des prières & d’interprêter[sic] les dogmes de la Religion.
(…) Les Bardes étoient commis pour chanter des vers (…) Les Eubages tiroient
les augures des victimes. [II. The
Druids, also known under the names of Bards, Eubages, Vacies, Saronides,
Samothees or Simnothees, were distinguished by means of three major orders. The
first were the Priests responsible for the sacrifices, the prayers & the
interpretation of religious dogmas. (…) The Bards were charged with singing
verses (…) The Eubages drew auguries from the victims.]
VI.C.12.012(d)
(d) white robe >
VI.C.12.012(e)
(e) guilt leather belt >
VI.C.12.012(f)
(f) houppe de laine & 2
back bands / like mitre >
VI.C.12.012(g)
(g) (archdruid)
Dictionnaire 494: Les chefs des Druides portoient
une robe blanche, ceinte d’une bande de cuir doré, un rochet & un bonnet
blanc tout simple ; & leur souverain Pontife étoit distingué par une
houppe de laine avec deux bandes d’étoffe, qui pendoient derrière comme aux
mîtres des Évêques. [The chief
Druids wore a white robe with a gilt leather belt, a surplice & a very
simple white cap; & their sovereign high priest was distinguished by a
woollen tassel with two strips of cloth, which hung at the back like the strips
at the back of bishops’ mitres.]
VI.C.12.012(h)
(h) write 0
Dictionnaire 492: Ceux, qui vouloient entrer dans le
corps des Druides, devoient en être dignes par leur vertu, & quelques-uns
travailloient à s’en rendre capables, par un cours de vingt années d’étude,
pendant lequel il n’étoit pas permis d’écrire la moinde[sic] des leçons qu’on
recevoit; il falloit tout apprendre par cœur, soit que ce fût pour exercer la
mémoire (…) ou pour ne pas divulguer les mystères. Après le cours d’étude, on subissoit un examen, & l’on
n’étoit admis qu’en récitant plusieurs milliers de vers, soit en principes,
soit en réponses à des questions [Those who wanted to enter the corps of Druids
needed to be fit for it by their virtue, and some worked hard to prepare
themselves by means of a course requiring twenty years of study, during which
students were not allowed to write down any aspect of the classes they
attended; everything had to be memorized, either in order to exercise their memory
(…) or in order not to divulge the mysteries. At the end of the course on had
to take an exam, which consisted in reciting several thousands of verses, in
the form of either principles, or answers to questions]
VI.C.12.012(i)
(i) 1st coll
Dictionnaire 492: IV. Le premier, &
originairement l’unique college des Saronides, étoit entre Chartres & Dreux
[IV. The first, & initially the
only college of the Saronides was located between Chartres & Dreux]
VI.C.12.012(j)
(j) Pliny, mistletoe >
VI.C.12.012(k)
(k) aiguelabes >
VI.C.12.012(l)
(l) gui de l’an neuf
Dictionnaire 494: Les Druides distribuoient le gui,
par forme d’étrennes, au commencement de l’année ; c’est de là qu’est
venue la coutûme du peuple Chartrain, de nommer les présens qu’on se fait
encore à pareil jour, Éguilables,
pour dire le gui de l’an neuf. [The
Druids distributed the mistletoe, as a New Year’s present, at the beginning of
the year ; hence the custom among the people of
VI.C.12.012(m)
(m) goldembroidered skull cup
Dictionnaire 495: Les ordonnances sur les devoirs
qu’on devoit rendre aux morts. C’étoit, par exemple, honorer leur mémoire, que
de conserver leurs crânes, de les faire border d’or ou d’argent, & de s’en
servir pour boire. [Instructions
on the tribute to be paid to the dead. It was considered as a way of honoring
their memory to preserve their skulls, trim them with gold or silver and to use
it as a cup to drink.]
VI.C.12.013(a)
(n) mistletoe . golden
sickle / 6th moon . powdered >
VI.C.12.013(b)
(o) makes enceinte
Dictionnaire 495: Le gui doit être cueilli très
respectueusement avec une serpe d’or, & s’il est possible, à la sixième
lune ; étant mis en poudre, il rend les femmes fécondes. [The mistletoe should be cut very
respectfully with a golden sickle, & if possible during the sixth
moon ; in powdered form it makes women fertile.]
See also 046(l).
VI.C.12.013(c)
(p) Tiberius fells their forests
Dictionnaire 495-496: Leur puissance a constamment
subsisté jusqu’à la conquête des Gaules par les Romains, & ils continuèrent
encore l’exercice de leur religion pendant près de soixante ans, jusqu’au tems
où Tibère, craignant qu’elle ne fût une occasion de révolte, fit massacrer les prêtres
Druides, & raser les bois dans lesquels ils rendoient leur culte. [Their power has constantly subsisted
until the conquest of
VI.C.12.013(d)
(q) De
– rhouid >
VI.C.12.013(e)
(r) God – sayer
Dictionnaire 498-9: Il [M. Fréret] soupçonne que le
mot Derouydd est compose des deux
mots Celtique de ou di, Dieu, & Rhouydd ou Rhaidd,
participe du verbe Irlandois, Rhaidhim
ou Rhouidhim, parler, dire,
s’entre-[498]tenir. [He
(M. Fréret) presumes the word Derouydd
is composed of the two Celtic words de
or di, God, & Rhouydd or Rhaidd, participle of the Irish verb Rhaidhim or Rhouidhim, to
talk, to tell, to converse.]
VI.C.12.013(f)
VI.B.14.030
(b) Blanca Lourdes >
VI.C.12.013(h)
(c) manicurist >
VI.C.12.013(i)
(d) Angel Firpo
Note: On 21 July 1925 the Argentine boxer Luis Angel
Firpo was detained at
VI.C.12.013(j)
(g) found death (Ir) >
VI.C.12.013(m)
(h) Irish seaserpent = famine >
VI.C.12.014(a)
(i)
VI.C.12.014(b)
(j) 10th cent. >
VI.C.12.014(c)
(k) King Elgar >
VI.C.12.014(d)
(l)
Les légendes
du Mont-Saint-Michel 72-3: Vers le milieu du Xe siècle,
l’Irlande ayant pour roi Elgar
et pour archevêque, à Armagh,
siège primitial, Ivor, d’origine
norvégienne, fut éprouvée par
une grande calamité.
Un serpent, vomi sans doute par l’enfer,
désolait l’île entière. C’était une bête épouvantable, longue de plus de cent
pieds ; son corps était plus gros que le plus énorme des chênes de la séculaire
forêt de Limerick; des écailles aux sinistres reflets, passant du vert
violacé au rouge le plus éclatant, faisaient au monstre une invulnérable
cuirasse. Dans la tête, hérissée d’une double corne pointue, les yeux aux
prunelles sanglantes fulguraient au-dessus d’une gueule dont les mâchoires
étaient armées d’une triple rangée de dents et de crocs; la langue, pointue
comme un javelot, distillait une bave empoisonnée.
Tantôt le monstre se
repliait en anneaux tortueux; il glissait alors sur le sol et s’avançait [72]
en bonds saccadés ; tantôt il filait droit comme une flèche et rapide comme un
éclair.
Ni les montagnes
basaltiques, dont les flancs sont plus escarpés que les murailles, ni les
fleuves tumultueux, ni même les bras de mer où les flots déferlent avec furie,
ne l’arrêtaient dans sa marche effrayante.
Le serpent ne laissait
que ruines sur son passage ; les champs, sur lesquels son corps avait traîné,
devenaient aussitôt stériles et les herbes étaient brûlées dans les grandes
prairies qu’il avait traversées, en dévorant les bœufs et les chevaux.
L’eau des rivières, où
il s’abreuvait, était empuantie et des miasmes fétides, engendrant des maladies
inconnues, s’échappaient des forêts où le monstre se retirait, la nuit.
Longtemps, il s’était repu
d’animaux ; mais depuis plusieurs semaines, il dévorait les gens; le soir, il rôdait autour des villes,
happant de sa gueule formidable les gens attardés; des femmes allant au lavoir,
des enfants revenant de l’école, avaient été engloutis par centaines.
Personne n’osait plus
sortir et, dans les villes opulentes aussi bien que dans les plus misérables
hameaux, les Irlandais frappés de stupeur recommandaient leurs âmes à Dieu.
Quel crime l’île avait donc commis pour que le Seigneur envoyât un
pareil fléau?
[Towards the middle of the tenth century, Elgar being king of
VI.C.12.014(e)
(m) chef des milices celestes
Les légendes du Mont-Saint-Michel 76 (Le
serpent de l’Irlande): La nuit suivante, après une longue veille de
prières, Ivor vit en songe l’archange saint Michel. Celui-ci lui ordonna de
faire porter, sans retard, au sanctuaire de prédilection qu’il avait choisi au
monde terrestre, les armes dont il s’était servi pour mettre à mort le serpent.
Mais, avant que
l’archevêque n’ait eu le temps de demander au chef des milices célestes le nom et le lieu du sanctuaire qui lui
était agréable entre tous, saint Michel disparut. [The next
night, after a long wake of prayers, Ivor in a dream saw the Archangel Saint
Michael. He ordered him, without delay, to bring the weapons that that had
served him to kill the serpent to the sanctuary that he had chosen on earth.
But, before the bishop had the time to ask the chief of the celestial armies
for the name of the sanctuary that pleased above all others, Saint Michael
disappeared.]
VI.C.12.014(f)
(n) Godons (les Anglais)
Les
légendes du Mont-Saint-Michel 81-2 (Les tribulations de Jean Douville): Mais,
ce qui avait mis le comble à l’exaspération des Normands contre les Godons (on appelait ainsi les Anglais dans les campagnes),
c’était [81] une ordonnance du duc de Bedford, interdisant les pèlerinages au
Mont-Saint-Michel et ce fut la rage au cœur que les gens de Coutances et
d’Avranches plus particulièrement, entendirent bannir, après la grand’messe du
jour Toussaint 1422, l’interdiction du roi d’Angleterre
[But what had
crowned the dispair of the Normans against the Godons (this is what they
called the English during the campaign), it was the order of the duke of
Bedford forbidding the pilgrimage to Mont-Saint-Michel and this brought a rage
to the hearts of that the people of Coutances and Avranches, more particularly
heard, after the great mass of the day of All Saints 1422, the ban of the king
of England being proclaimed]
VI.C.12.014(g)
(o) in pace (oubliette)
Note: See
033(h) and 059(b).
Les légendes du Mont-Saint-Michel 104-5: D’après eux, il faisait
plus clair au fond des mines de Sibérie que dans ces puisards tortueux, ces oubliettes étroites, ces abominables in
pace, où les moines, affirmaient-ils, précipitaient par milliers ces
lamentables et [104] innocentes victimes du despotisme royal et du fanatisme
religieux.
[According to
them, there was more light at the bottom of the mines of
VI.C.12.014(h)
(p) heart with parchment / (ex voto)
Les légendes du Mont-Saint-Michel 120:
Une des cuves contenait exclusivement tous les cœurs d’or, d’argent et de
cuivre que les fidèles pèlerins, au cours de ces siècles, avaient accumulés
autour de l’Archange, en reconnaissance de grâces obtenues.
Le
cœur était, en effet, l’ex-voto
le plus offert. Il était généralement surmonté d’une petite croix ou d’une
flamme, entouré d’une couronne d’épines, incrusté de fleurs ou d’initiales;
souvent, il était creux; il s’ouvrait alors comme une montre, et à l’intérieur,
on mettait un petit morceau de parchemin
sur lequel on avait écrit l’objet du vœu formé ou exaucé. Il y avait des cœurs
en or avec des pierres précieuses; d’autres étaient en argent, de très nombreux
en cuivre, en beau cuivre jaune, en or de Villedieu, comme on dit dans cette
partie de la Normandie, où depuis des siècles, on travaille ce métal pour en
faire des chaudrons et des poêles.
[One of the cellars contained only all the gold, silver and copper
hearts that the pious pilgrims, in the course of the centuries, had collected
around the
Note: Ex voto. An offering made in pursuance of a vow.
VI.C.12.014(i)
(q) une romaine (scale)
Les
légendes du Mont-Saint-Michel 121: Jacques Fromond et le bijoutier se placèrent devant
une petite table; l’expert déterminait la nature du métal, pesait chaque objet au moyen d’une romaine et le remettait au
procureur qui prenait note de ses constatations. [Jacques Fromond and the jeweller stood before a
little table; the expert determined the nature of the metal, weighed each
object by means of a scale and gave it back to a proctor who made a note of the
findings.]
VI.C.12.014(j)
(r)
®l’auteur de l’auteur
?Les
légendes du Mont-Saint-Michel 137: Faut-il aussi remarquer que l’auteur de la brochure de 1622 met
toujours au masculin l’oiseau qui pond l’œuf: c’est le bouleversement de
l’histoire naturelle!
[Must we add
that the author of the 1622 brochure always makes the bird that lays the egg
masculine: it overturns the natural order!]
VI.C.12.014(k)
VI.B.14.031
(a) huguenote (flatchested) W / no homage to saints
Les
légendes du Mont-Saint-Michel 137: Ne disait-on pas d’une femme, dont la poitrine était plate, que c’était
une huguenote. Cette
expression ou plutôt cette comparaison intrigua longtemps les folkloristes;
enfin l’un d’eux, plus avisé, fit remarquer à ses confrères que les protestants
ne rendaient pas aux saints le
culte qui leur était dû. Et voilà, du coup le surnom expliqué!
[Did one not
say of a woman with a flat chest that she was a Huguenote. This
expression or better this comparison has intrigued the folklore specialists for
a long time; finally one of them, slightly more intelligent, told his
colleagues that the protestants did not render to the saints the
veneration that was their due. And that explained the surname!]
Note: Fr. seins, breasts, is
homophonous with saints.
VI.C.12.014(l)-015(a)
(b) cocks lay eggs
Les légendes du Mont-Saint-Michel 137
(Le mystère de l’aigle à l’oeuf d’or): Faut-il aussi remarquer que l’auteur de la brochure de 1622 met
toujours an masculin l’oiseau qui pond l’œuf : c’est le bouleversement de
l’histoire naturelle ! Je me rappelle, toutefois, avoir entendu dire qu’au
Mont-Saint-Michel et sur la côte voisine, les coqs pondaient des œufs. Je demandai, un jour, à un grand
savant, l’explication de ce phénomène: «Oubliez-vous donc, me dit-il, qu’au
cours de la Guerre de Cent Ans, c’est-à-dire à l’origine de l’artillerie, le
canon gronda terriblement au Mont-Saint-Michel? Tous les coqs du pays furent
épouvantés : ils eurent la chair de poule. » § Vraiment, les
folkloristes ont réponse à tout. [Must we add that the author of the 1622 brochure always makes the bird
that lays the egg masculine: it overturns the natural order! I remember, in any
case, being told that in
VI.C.12.015(b)
(c) cockle - beggar’s oyster / cardium edule >
VI.C.12.015(c)
(d) rFerre noctuam Athenas / owls to Athensr / coquilles à S Michel
Les légendes du Mont-Saint-Michel
138-139 (La coque des grèves): Quand les poètes célèbrent les fleurs,
ils consacrent leurs plus jolis vers à l’humble violette; c’est elle qui décore
le plus aimablement du monde la fameuse guirlande de Julie; les grèves du
Mont-Saint-Michel ont aussi leur violette.... si l’on peut dire: c’est la
coque, la modeste coque qui se cache sous les sables blonds; c’est encore
l’huître du pauvre; le naturaliste, lui, la désigne sous le nom de Cardium
Edule, comme qui dirait: Cœur Comestible! Pour les profanes, la coque n’est
qu’un petit mollusque, formé de deux valves symétriques également bombées. Elle
abonde dans les estuaires des petits fleuves bretons et normands, à
1’embouchure de la Vilaine, dans l’anse de la Fresnaye, sous le cap Fréhel et,
surtout, dans la baie du Mont-Saint-Michel. De cette abondance est né ce
proverbe qui signifie faire une chose inutile : « C’est porter des coquilles
à Saint-Michel », c’est porter de l’eau à la rivière et des
chouettes à Athènes: Ferre noctuam Athenas. Le poète Mathurin Régnier |
connaissait l’expression. Il a dit quelque part: § « Et mes coquilles vendre à ceux de
Saint-Michel ».
[When the poets celebrate flowers, they devote their most beautiful
verses to the humble violet ; it is that flower that decorates most nicely
the famous garland of Julie; the coast at Mont-Saint-Michel has its own violet
… if one can say that: it is the cockle, the modest cockle that hides in the
blond sand; it is the oyster of the poor; the naturalist calls it by the name Cardium
Edule, as if to say edible heart! For the profane among us, the cockle is
no more than a humble mollusk, formed by two symmetrical valves. They are
everywhere in the estuaries of the little Breton and Normand rivers, in the
delta of the Vilaine, in the cove of Fresnaye, under
Note: Cardium edule. Latin name
of the common cockle. L. Ferre noctuam
Athenas. Carry an owl to
MS 47473-36v, TsLPA: superciliouslooking Greek
ees ^+oddly ^+awkwardlike+^ perched here and there ^+ there and
here +^ out of place ^+date+^ like sick owls brought ^+back+^ ^+hawked
back+^+^ to
VI.C.12.015(d)
(e) sable à l’ardoise >
VI.C.12.015(e)
(f) grouet blanc
Les
légendes du Mont-Saint-Michel 141 (La coque des grèves): Les coques
s’assemblent par bancs, mais ces bancs sont très changeants, car les coques se
déplacent et émigrent suivant les saisons et peut-être les circonstances de
leur vie... sociale! Toussenel, seul, dans l’Esprit des Bêtes, aurait pu
nous dire le motif de leur changement de résidence; elles choisissent des bancs
de sable de différente nature;
il y a le banc à l’ardoise, quand le
sable est légèrement bleu; les coques qu’on y prend ont alors un goût de vase;
elles sont bien meilleures dans le grouet
blanc ou roux, c’est-à-dire dans les lits de sable pur. [The cockles assemble in banks, but
these banks are very changeable because the cockles move and emigrate according
to the seasons and maybe according to their … social life! Toussenel, alone, in
his The Soul of the Animals, could have told us the reason for their
change of address; they choose banks of sand of a different nature; there is
the slate bank, when the sand is light blue; the cockles that one catches there
taste like mud; they are much better in the white or reddish grouet,
which means in bed of pure sand.]
VI.C.12.015(f)
(g) Pisciferos amnes, multo
salmone feraces
Les légendes du Mont-Saint-Michel
142-3: Je me contenterai de vous dire en langue vulgaire qu’on péchait dans la
baie des saumons, des lamproies, des congres, des marsouins, des soles, des
turbots, etc ; le saumon était abondant; un poète du XIIIe siècle a dit en
parlant des rivières qui se jettent dans l’estuaire normand-breton :
Pisciferos amnes, multo
salmone feraces.
On a même prétendu que les saumons étaient si communs que les
domestiques des fermes du [142] rivage stipulaient, dans leur contrat de louage
de services qu’on ne pourrait les nourrir de saumon plus de deux fois la
semaine. C’est une légende; on la retrouve même en Angleterre. [I will restrict
myself to telling you in the vernacular that one used to fish in the bay for
salmon, lamprey and conger eel, porpoise, sole, turbot, etc; the salmon was
abundant; a poet of the thirteenth century said of the rivers that feed the
Normand-Breton estuary: Pisciferos
amnes, multo salmone feraces.
One has even said that the salmon were so common that the farm servants
of the river shores stipulated in their contracts that they could only eat
salmon twice a week. This is a legend that one can also hear in
Note: L. Pisciferos amnes, multo salmone feraces. Streams well-stocked with fish, abundant in salmon.
VI.C.12.015(g)
VI.B.14.032
(c) Omar Homard Petris / Pince - Rire
Les légendes du Mont-Saint-Michel 156:
En 1704, un Algérien fut instruit des vérités chrétiennes par Dom Hougats : «
Le 8 octobre 1704, dit un registre, Homar Mahomet, de Barbarie, fut baptisé par
M. le chanoine Desnots; le dit Homard
(sic) fut nommé Nicolas Joseph Pétris
et signa l’acte de baptême. »
Pourquoi le nom d’Omar
fut-il transformé en celui de Homar et même en Homard ? Les bons scribes
religieux pensaient-ils à ces excellents crustacés, aux longues et fortes
pinces, dont la baie de Saint-Malo était alors abondamment pourvue? C’est une
supposition ; on comprend plus facilement qu’Omar ait été prénommé Nicolas, du
nom de son parrain : mais pourquoi Pétris? Un savant étymologiste auquel
j’ai confié mon embarras, m’a répondu: « Pétris vient de petra,
pierre ; or le homard vit précisément sous les pierres. » Ce philologue
me paraît, lui aussi, être comme le homard: un pince sans rire. [In 1704,
an Algerian was introduced into the christian truths by Dom Hougats :
« On 8 October 1704, says a register, “Homar Mahomet, of
VI.C.12.016(e)
(d) 1 rouge liard >
VI.C.12.016(f)-(g)
(e) couleuvrin
(culverin)
Les légendes
du Mont-Saint-Michel 163-5: Au cours de l’année 1760, un incident de
ce genre se produisit entre les Mauristes, la municipalité du Mont-Saint-Michel
et l’administration paroissiale, représentée à Avranches par M. Angot. On avait
à juste titre signalé à l’in-[163] tendant de la Géneralité de Caen le mauvais
état des casernes, du corps de garde de la Grande Porte et surtout celui des
citernes. Tout le monde était d’accord sur la nécessité des travaux, mais
personne ne voulait les commencer; les entrepreneurs, après avoir pris
connaissance des devis et des plans, refusaient leur concours et puis...
personne ne voulait payer! [...]
La Municipalité, elle, répondait tout simplement : « Je n’ai pas le sou
! »
Pendant ce temps-là, les
couleuvrines, c’est-à-dire les
fissures des citernes, s’élargissaient démesurément. Plus d’eau ; on en était
réduit à aller en chercher par tonne ou par tonneau, à la [164] Rive, à plus
d’une demi-lieue. [...]
Comment sortir d’une
situation dont tout le monde souffrait beaucoup? Les Montois ne possédaient pas
dans leur caisse municipale un
rouge liard; le Trésor Royal était à sec... comme les citernes. Seuls
les religieux étaient riches ou, plutôt, les malheureux passaient pour tels: terrible
et dangereuse réputation! Il fallait les faire casquer comme on dit de nos
jours. Mais comment? [In the year 1760 an incident of this kind occurred
between the Maurists, the
VI.C.12.016(h)
(f) rPetite
Egypte >
?MS 47484a-294v, TsLPA: ^+[…] was not I rockcut
^+rosetted+^ on two stelas of little
(g) goglu
(pisteur)
Les légendes du Mont-Saint-Michel 215-7:
La foule descend, tumultueuse et bruyante vers les hôtels; elle s’écoule par la
rue étroite; elle suit les remparts; il y a des rencontres entre ceux qui
montent vers l’Abbaye et ceux qui en sortent; à certains passages rétrécis, à
des coudes brusques, le long des degrés, ces rencontres deviennent des
collisions. Toutes ces conversations produisent une rumeur étrange: soudain un
cri s’élève: « Au voleur! au voleur! On m’a fait mon portemonnaie! »...
Consolez-vous, madame.
Vous eûtes, au Moyen Age, des sœurs d’infortune; aux époques lointaines des grands
pèlerinages, la Petite Egypte
s’abattait aussi sur les foules dévotes au grand Archange; jongleurs,
baladins, tire-bourses, vide goussets, faux éclopés, aveugles... aux yeux de
lynx, toute la Cour des Miracles, envahissait le Mont-Saint-Michel. Ils
étaient, cependant, sous la surveillance de la police: c’est ainsi que ces
bohémiens étaient tenus de faire des déclarations de changement de domicile ou
de résidence, quand ils se transportaient d’un lieu dans [215] un autre. Une
loi récente oblige maintenant les nomades, même d’origine française, à faire
viser leurs carnets d’identité par les maires et la gendarmerie. Un curieux
registre, déposé aux Archives de la Loire-Inférieure, nous apprend qu’en 1509,
les autorités de Nantes délivrèrent un passeport à «Guillaume de la Roque,
Capitaine de la Petite Egypte,
pour se rendre de Nantes au Mont-Saint-Michel, en se logeant dans les faubourgs
des villes et des bourgades». Il lui étailt fait expresse défense d’extravaguer,
c’est-à-dire de vagabonder ou plutôt de passer par des endroits autres que
ceux portés sur le permis de circulation. Naturellement il se glissait, parmi
ces Egyptiens, des filous et des voleurs; aussi les plaintes de leurs victimes
étaient-elles fréquentes; on découvrait quelquefois ces malandrins, mais on
mettait rarement la main sur les bourses dérobées ou quand on retrouvait
celles-ci sur le pavé de la rue, elles étaient vides. Cela se reproduit encore
maintenant.
Les pèlerins se
plaignaient aussi des goglus.
Les goglus n’étaient
autres que les pisteurs, les
insupportables pisteurs de nos
jours. Goglu, d’après Littré, est d’origine incertaine; ce philologue, aussi
érudit que prudent, aimait mieux ne rien dire du tout que de dire une bêtise.
Nos étymologistes actuels trouvent, dans le mot [216] goglu, la racine celtique gog
qui impliquerait une idée de fraude ou de tromperie. Quoiqu’il en soit, le
chroniqueur Thomas Le Roy signale, en mai 1646, l’effronterie de ces vilains
personnages. Il nous montre l’archidiacre du Mont faisant, à cette date, des
remontrances à plusieurs bourgeois de la ville unis à certains goglus, lesquels leur amenaient des
pèlerins et, par ce moyen, ôtaient à ceux-ci la liberté deloger où bon leur
semblait.
Le gogluage était un
délit ; c’était aussi un péché; pour être absous, il fallait passer par le
tribunal de la Pénitence «Le révérend père archidiacre, nous apprend Thomas Le
Roy, a rendu une sentence aux termes de laquelle il défend le gogluage et se
réserve de donner l’absolution des cas commis par les délinquants et fait
défense à tous les confesseurs du Mont de les absoudre.» C’était un cas réservé;
les théologiens d’aujourd’hui sont-ils aussi sévères et le cas est-il aussi
fréquent?
[The crowd
descends, tumultuous and noisy, toward the hostels; it flows through the narrow
street; it follows the ramparts, those who go up to the abbey, meet those who
come out of it; in the narrow passages, at sharp turns, along the stairs, these
encounters become collisions. All those conversations produce a strange murmur:
suddenly a cry is heard: “Thief! Thief, someone has taken my purse!” … Let me
comfort you, madam. In the Middle Ages, there were sisters of misfortune ;
in the long-gone days of the pilgrimages, the Little Egypt also assailed
the masses devoted to the Archangel: jugglers, clowns, pickpockets, the fake
lame, the blind … with eyes of a lynx, all of the Court of Miracles was in
The pilgrims also
complained of the goglus. These were not other than pisteurs, the
unbearable pisteurs of today. Goglu, according to Littré, is of
uncertain origin; that philologue, as erudite as he was prudent, would rather
say nothing than say something stupid. Our current etymologists find, in the
word goglu, the Celtic root gog which implies a sense of fraud or
deception. However that may be, already in 1646, Thomas Le Roy writes about the
crimes of these bad people. He shows how the archdeacon of the
Gogluage was a crime; it
was also a sin; in order to be redeemed one had to pass through the tribunal of
Penitence “The reverend father archdeacon, Thomas Le Roy tells us, has given a
sentence he forbids gogluage and he reserves the right to absolve these cases
committed by delinquents and he forbids all the confessors of the Mont to
absolve them.” It was a reserved case: are the theologians today as severe and
is the case still so common?]
VI.C.12.016(i)
(h) beatilles
Les
légendes du Mont-Saint-Michel 174: La petite ville du Mont-Saint-Michel, bâtie au
flanc méridional du rocher et que les anciennes chroniques de l’abbaye
désignent sous le nom pittoresque de pendula villa, comptait à peine, au
XVIIIe siècle, 250 habitants. C’étaient, pour la plupart, des aubergistes, des
marchands de béatilles et
d’objets de pèlerinage, des marins et des pêcheurs.
[The little
city of
Note: Fr. Béatilles. Titbits, as cocks’ combs, sweetbreads, etc. in a pie; also in
convents applied to sSmall pieces of
needlework (as pincushions, ‘samplers’ embroidered with sacred subjects) worked
by nuns. See 069(n).
VI.C.12.017(a)
(i) restomaqué >
MS 47474-34v, TsLPA: to let you have your
Sarday spree and Sunset ^+holinight+^ sleep & leave to lie till
paraskivee (O your estomach!) | JJA 47:422 | Apr-May 1925 |
I.7§1.3/2.3 | FW 192.22
(j) maréchaussée
Les légendes
du Mont-Saint-Michel 178: Donc, le 5 avril 1757, Guillaume Ridel exploitant, lui-même,
l’hôtellerie de La Licorne, fut tout estomaqué quand il vit pénétrer chez lui la force publique.
L’officier de la maréchaussée et
le prieur de l’abbaye «en sa qualité de commandant du château pour le roi »,
lui apprirent, à brûle-pourpoint, que son auberge était réquisitionnée pour y
loger des officiers de troupe.
[So, on 5 April
1757, William Ridel, owner of the hotel La Licorne, was all
flabbergasted when he saw the police enter his house. The officer of police and
the prior of the abbey “in his quality as commander of the castle for the king”,
let it be known, at point blank, that his inn was requisitioned to lodge the
officers of the troupe.]
Note:
Fr. Maréchaussée.
In pre-revolutionary
VI.C.12.017(b)
(k) injurieuse
verités
Les légendes du Mont-Saint-Michel
182-183 (La tragique aventure de l’hôtelier de « La Licorne ». Du Mont à la
Bastille.): M. Meslé ne prit pas les choses au tragique; le 26 juillet
1764, il écrivait à l’intendant, à Caen: «Deux femmes, au Mont-Saint-Michel, se
sont prises de bec et, comme c’est l’ordinaire entre femelles de cette espèce,
on s’est dit et redit bien d’injurieuses
vérités. Ridel, effrayé de la persécution de ce gouverneur à longue
robe noire, (le prieur) a enfilé la porte et s’est réfugié à Avranches; je ris
de l’aventure et je [182] vous la raconte en badinant; mais nos juges d’Avranches
le prennent sur un autre ton; l’affaire sera sérieuse, surtout pour Dom Houël.».
[M. Meslé was
not a tragedian ; on 26 July 1764, he wrote to the intendant at
VI.C.12.017(c)
(l) mangé pour mangé / je préfère
Les
légendes du Mont-Saint-Michel 192: Le résultat de l’entretien est demeuré secret mais
il semble bien qu’à partir du 13 février 1783, il ne s’éleva plus d’incident;
les juges du bailliage d’Avranches, saisis, comme on l’a vu, par les religieux
d’une requête introductive d’instance, mirent l’affaire en délibéré. Ce
délibéré ne fut jamais vidé, comme on dit au Palais. Le Contrôleur des
Guerres n’exigea pas l’exécution des ordres prescrivant la mise en route pour
le service des Gardes-Côtes des habitants des Quatre Paroisses et
ceux-ci reprirent, sans murmurer, leur faction aux portes et sur les remparts
du Mont.
Mangés pour
mangés, ils préféraient l’être à la sauce bénédictine
plutôt qu’à la sauce royale: peut-être n’avaient-ils pas tout à fait tort?
[The result of
the interview was kept a secret but it seems that from 13 February 1783 no more
incidents occurred; the judges of the bailiwick in Avranches, forced, as we
have seen, by the religious to hold an introductory request, began to deliberate.
This deliberation was never emptied, as they say in the palace. The
Comptroller of Wars did not demand the execution of the order for the
prescription of the route for the service of the Gardes-Côtes of the
inhabitants of the Four Parishes and they took up again, without complaint,
their work on the walls and the gates of the
Since there was no escaping being
eaten, they preferred to be eaten with a Benedictine sauce rather with a royal
one; and who will say they were wrong?]
VI.C.12.017(d)
VI.B.14.033
(a) throw bonnet over mill
Les légendes du Mont-Saint-Michel 199:
«Mais, continue le poète, j’oubliai la contorsion du télégraphe au-dessus de ma
tête pour ne regarder que cet admirable horizon, où la mer se soude à la
verdure et la verdure aux grèves.»
[Victor] Hugo pensa-t-il
à rechercher son chapeau ou fit-il comme les jolies filles qui se lamentent à
moitié, quand elles ont lancé leur
bonnet par dessus les moulins? [« But, continued the poet, I forgot the
contortion of the telegraph above my head in order not to look at anything but
the beautiful horizon, where the sea becomes the green and the green becomes
the coast.
Was Hugo looking for his
hat or did he do like the beautiful girls who half-complain when they have
thrown their hats above the mills [i.e. acted wildly]?]
VI.C.12.017(e)
(b) Conrart breaks silence / to write a bêtise
Les légendes
du Mont-Saint-Michel 199: Toutefois, il est bien certain qu’elle
parla de cette visite à la Cour et à la Ville. J’en ai la preuve dans une pièce
de vers que le fameux Conrart,
célèbre par son silence, adressait à Mme de Sévigné. Chose singulière! La muse
de Conrart est plutôt bavarde;
elle babille tout au long d’une colonne de soixante-seize alexandrins. Vous les
trouverez dans le manuscrit 5418 de la Bibliothèque de l’Arsenal, à Paris, tome
IX, fos 485-486. Conrart termine
sa longue épitre par cette affreuse tirade :
Cette roche superbe.
Vos beaux
pieds l’ont foulée ainsi qu’on foule l’herbe,
Elle fléchit
pour vous son invincible orgueil,
Et sentant
sur sa croupe (!) une charge si belle,
Elle vous
caressa par un muet accueil,
Puis, de
votre départ voyant l’heure cruelle,
Dans ses
concavités (!!), elle en pleura le deuil...
Elle ne le
dit pas: je vous le dis pour elle.
Vraiment, ne trouvez-vous pas que Conrart eût
été mieux inspiré en gardant cette fois encore, son fameux silence prudent?
[It was in any case certain that she mentioned
the visit both at the Court and in the City. I have proof in the form of a
verse that the famous Conrart, famous by his silence, wrote to Madame de
Sévigné. Strange case! Conrart’s muse is rather talkative: she babbles in a
long column of 76 alexandrines. You will find it in manuscript 5418 of the
Library at the Arsenal in
This
superb rock.
Your beautiful feet have touched it like one
touches the grass,
It bends before its invincible pride,
And feeling on its croup (!) a weight so
beautiful,
She caresses you with a dumb welcome,
Then, when she sees of your departure the
cruel hour,
In her concavities (!!), she weeps out of
mourning …
She does not tell you: I tell you for her.
Don’t you agree that Conrart may have been
better inspired to keep this one time again, his famous prudent silence?]
Note: Valentin Conrart
(1603-1675), founder of the Académie Française, satirized by Nicolas Boileau
for his ‘prudent silence’ because during his ilfetime he never published a work
of interest or importance.
VI.C.12.017(f)
(c) fire out of heaven >
VI.C.12.017(g)
(d) bellringer (partner / for adulterers) rings / 13 for 12
Les légendes du Mont-Saint-Michel 216-7:
La dame acquiesça d’un air entendu. «Donc, continuai-je, la première cloche
dont les Annales du Mont aient gardé le souvenir se nommait Rollon; elle
sonnait déjà, en 1048, pour rallier les vassaux de l’abbaye, quand celle-ci
était attaquée par les brigands de Bretagne. Au cours des siècles, on lui donna
des sœurs et, grâce à la générosité des rois de France, des princes de l’Eglise
et des dévots pèlerins, le carillon du Mont-Saint-Michel fut un des plus beaux
du monde; malheureusement le feu du ciel détruisit souvent la tour et les
cloches fondaient dans le brasier.
«Parmi ces cloches il y
en avait toujours une qui avait une mission spéciale « donner adresse aux
pauvres gens égarés dans le brouillard.» On l’appelait pour cette raison la cloche
de brume.
Au commencement du
XVIIIe siècle, elle fut fêlée. La tradition voulait que, dans certaines
circonstances, le seigneur de Fougères sonnât cette cloche, jusqu’à ce que le
prieur du Mont, ému de sa fatigue, lui retirât la corde des mains. C’était une
sorte de pénitence. Un jour, le
seigneur du dit lieu, qui avait sur la conscience de gros péchés d’infidélité
conjugale, demeura si longtemps cramponné à la corde [216] qu’il agitait
fiévreusement, que la cloche fut fêlée. Les religieux furent désolés; leurs
lamentations parvinrent jusqu’au delà du Rhin à leur abbé commendataire:
c’était un Allemand.
[The lady agreed knowingly. « So, I continued, the first bell of
which the Mont Annals have a record was named Rollon; she sounded already, in
1048, to rally the abbey’s vassals, when it was attacked by Breton thieves. In
the course of the centuries, she was given sisters and, thanks to the
generosity of the kings of France, the princes of the Church and devout
pilgrims, the
Among the bells there is
one still today with a special mission, to give guidance to poor people lost in
the fog? It is called for that reason the bell of the mists. At the
beginning of the eighteenth century, she cracked. Tradition tells us that, in
certain circumstances, the lord of Fougères sounded the bell, until the prior
of the
VI.C.12.017(h)
(e)
Lycaenion Daphnis & Chloe
Les
légendes du Mont-Saint-Michel 219 : Il est impressionnant, ce rocher sauvage,
avec son front chauve et ses flancs broussailleux, sur lesquels court,
régulière et noirâtre, la laisse des eaux. Tombelaine fut, paraît-il,
dans la préhistoire, le siège d’un collège de druidesses, de très petite
vertu, s’il faut en croire les pudibonds chroniqueurs du Mont-Saint-Michel. Ces
dames avaient, disait-on, la spécialité de donner à la jeunesse certaines
leçons de choses que la charmante nymphe Lycénion dévoila au naïf Daphnis,
se consumant pour Chloë. [It is impressive, this wild rock,
with its bare front and its bushy flanks on which runs, regular and blackish, la
laissa des eaux. Tombelaine was, it seems, in prehistory the seat of a
college of druidesses, of small virtue, if we are to believe the prudish
chroniclers of
VI.C.12.017(i)
(f) Jean Deluge or Tombelaine
Les
légendes du Mont-Saint-Michel 222 (Le marquis de Tombelaine): Jean de Tombelaine se noya accidentellement,
après s’être aventuré une nuit sur les grèves, qu’il connaissait fort mal,
d’ailleurs, entre le Mont et la côte bretonne. On retrouva son cadavre,
quelques jours après, à Colombel, en Saint-Broladre. Le marquis de Tombelaine
figure sur le registre de l’état-civil de cette commune (Décès décembre 1892,
folio 3, recto), sous le nom de Jean
Déluge ou Jean de Tombelaine, « individu s’étant dit tel ».
[John of
Tombelaine was accidentally drowned, after venturing out one night on the rocks
that he did not know well, between the
VI.C.12.018(a)
(j) if Jeremy was, as he was — — —
Note: Unit ends with what appear to be three ditto signs.
Kinane Saint Patrick 2-3:
If the Prophet Jeremias was sanctified, as he was, in his mother's womb,
because his heavenly mission was to announce to the world the mysteries and
revelations of the [2] Almighty; if St. John the Baptist was sanctified, as he
was, before he was born, because he was destined to baptize the Saviour of the
world, to point out the Redeemer in person, “Behold the Lamb of God;” if these
Saints were holy because they approached near God, and were destined to fulfill
a high and holy mission; what special unique privileges, graces, and favours
must not the Almighty have reserved for our Blessed Lady, ...
VI.C.12.018(d)
VI.B.14.034
(a) rreputed father of Jesus
Kinane St. Patrick 16: Pious Reflection. My soul! reflect on the sweet and tender mercy and goodness of Jesus to thee.[…] A most tender touch of the mercy of Jesus for thy salvation is in having given thee as advocate Mary, His Mother […] Joseph, His reputed father, and next to Mary in power and glory
Note: Final ‘s’ of ‘Jesus’ joined by a line to initial ‘s’ of unit (b), below.
?MS 47474-25v, LPA: ^+one
moment blowing great guns ^+blunderguns+^ about his farfamed fine Poppamore, Mr
Hamhum and another moment giving 3 jeers for his rotten little ghost of a
Peppybeg, Mr Himmyshimmy+^ | JJA
47:404 |Apr-May 1925 | I.7§*1.3*/2.3 | FW
173.22
?MS
47482b-070v, LPA: Was your ^+reputed+^ uncle the Cornywaller ^+Cornelwaller+^
| JJA 58:20 | Nov-Dec 1924 | III§3A.*1+ | FW 000.00
(b) where under Jesus
Kinane St. Patrick 11: Nations
were converted, and at the touch of persecution have lost the faith; to-day,
after centuries of unparalleled suffering and trials, Erin professes the same
holy faith which St. Patrick, nigh fifteen hundred years ago, preached to the
Kings at Tara; she professes the same faith as pure and holy as it fell from
the divine lips of Jesus Christ Himself. Under God, thanks to the prayers of
our glorious Apostle,
VI.C.12.018(g)
(e) rSaint J--
Kinane
St. Patrick 18:
Note: Although cancelled with (d) above, this unit was not transferred to the draft.
(f) Socket (Succoth)
Kinane
St. Patrick 23: The Vita Quinta, written by Probus, in the ninth century,
begins thus: / “St. Patrick, who was
called Socket, was a Briton by birth [...]”
Note: Succoth. The Jewish feast of tents or tabernacles. See 034(p), 074(d), 109(c), 155(e).
VI.C.12.018(i)
(o) Calpurnius / Conches / -essa
Kinane St. Patrick 31: “I Patrick [...] had Calpurnius, a deacon, for my father, the son of Potitus, a priest.” His mother’s name was Conches, or Conchessa
VI.C.12.019(g)
VI.B.14.035
(a) Father Roman / Mother Hungarian
Note: A line leads ‘slaves’ to after ‘Mother’.
Kinane
St. Patrick 32: From the weight of authority we are of opinion that his
father’s family were of Roman origin [...] Conchessa, like her uncle or
brother, St. Martin of Tours, was born in
VI.C.12.020(a)
(g)
Kinane St. Patrick 42: the mother of St. Francis of Assisium [...] gave birth to her son upon a bed of straw
VI.C.12.020(f)
VI.B.14.036
(e) P. march Sambre et Meuse
?Kinane St. Patrick 57: [describes journey through desert]
Note: ‘Le régiment de Sambre et
VI.C.12.021(i)
VI.B.14.037
(b) Scot / Finte (Killfine) / tablets Pallere (†) / Sylvester & Salonius / Dunlavin / martyr
Note: Lines connect ‘Finte’ and ‘Dunlavin’, ‘Palladius’
and ‘ Patrick’, ‘Sylvester’ and ‘Pallere’ and between ‘Palladius’ and
‘Pallere’.
Kinane St. Patrick 74: Palladius, entering the land of the Scots [...] built three churches [...] one which is called Kill-fine (i.e. church of Finte: perhaps the present Dunlavin) [...] the tablets on which he used to write, which, in Irish, are called from his name, Pallere [...] the holy companions of Palladius, viz., Sylvester and Salonius [...] [Palladius said to have been] crowned with martyrdom
VI.C.12.022(e)
(i) 45th † Patrick
Kinane St. Patrick 84-5: Almost all historians [84] agree that he was consecrated bishop in the year 432, or “towards the latter end of 431.” Our Saint’s age at his Consecration depends upon the date assigned to his birth. We agree with those writers, who hold that St. Patrick was born in the year 373; taken captive in 389, in his sixteenth years of his age; returned to his native country in 395; and after 38 years spent in study, prayer, penance, and the science of the Saints, under the greatest masters in Christendom, was Consecrated bishop in 432 in the sixtieth year of his age. Dr. Langan and many learned writers assign 387 for the date of our Saint's birth, and his consecration in 432, in the 45th year of his age.
VI.C.12.023(e)
(j) or 60
Kinane St. Patrick 85: [Patrick] was Consecrated bishop in 432 in the sixtieth year of his age.
VI.C.12.023(f)
VI.B.14.038
(d) P looks about him to / remember & recall / place & tongue after / 40 years
Not found in Kinane St. Patrick,
but this was probably inspired by Kinane’s description of Saint Patrick’s
return to
VI.C.12.023(n)–024(a)
(f) born 29/ix >
VI.C.12.024(c)
(g) ocorded friar >
MS 47484a-253, TsILA: so many counterpoint words. ^+What can’t be coded can be decorded […]+^ | JJA 58:323 | Dec 1928-Jan 1929 | III§3A.8/3B.8 | FW 482.35
(h) 1 lb of parchment >
VI.C.12.024(d)
(i) Plato
in music case
Le Mont Saint-Michel Inconnu 2-3:
Je me suis épris sitôt, en vérité, de cette fameuse abbaye! Mes yeux de cinq
ans l’aperçurent, dans le lointain brumeux de sa grande baie, à travers les
arbres du Jardin des Plantes d’Avranches, où les collégiens prenaient leurs
ébats; Tiphaine Raguenel, l’astrologue du Mont Saint-Michel, m’eût peut-être
prédit, si j’avais sollicité un horoscope de sa science divinatoire, que le nom
de l’archange viendrait souvent sous ma plume, puisque je suis né un 29 septembre, jour de la fête du Prince des Milices
Célestes; mais je ne suis ni présomptueux ni superstitieux à ce point et je
m’explique tout naturellement pourquoi m’ont tant séduit les travaux
historiques sur le Mont Saint-Michel. / Avranches, d’où je suis originaire, a
été, depuis près de trois cents ans, l’atelier michelien le plus actif et le
plus fécond de toute la Normandie. De la presse de son premier imprimeur est
sorti un petit manuel du Pèlerin au Mont, œuvre du père Feu-Ardent, cordelier tout enflammé d’amour pour
le mont Tumbe; ce fut aussi dans les greniers de l’Ecole Centrale de cette
ville, à quelques pas de cette Ecole fameuse où la tradition veut que saint
Anselme et Lanfranc aient professé, que furent entassés, [2] après le pillage
de l’Abbaye par les révolutionnaires, ces superbes manuscrits, gloire et
honneur de la Cité des Livres. Ce fut leur avant-dernière étape; ils y
perdirent encore quelques-uns de leurs feuillets qu’on arrachait pour avoir de
belles images; on en vendait aussi le
parchemin à la livre. Enfin, ils furent déposés à la bibliothèque de la
ville et mis dans un ordre plus ou moins méthodique[1] sur des rayons voisins
d’une gouttière, à l’endroit le plus humide de la salle. Depuis une quinzaine
d’années, ils occupent une place moins dangereuse et plus digne.
1. Il y a quelques années, on voyait encore dans les collections
avranchaises, un gros volume d’une traduction latine des œuvres de Platon, PLATONIS OPERA, dans la case de la
musique... naturellement!
[I was immediately taken, to be sure, by this famous abbey. As a five
year old saw it, through the distant fog of the great bay, through the trees of
the Garden of Plants in Avranches, where the college boys would frolic;
Tiphaine Raguenel, the astrologer of the Mont-Saint-Michel, could have told me,
if I had asked for horoscope of her divination arts, that the name of the
archangel would often come out of my pen, because I was born on 29 September,
the feastday of the Prince of the Heavenly Host; but I am neither so
presumptuous nor so superstitious, so I had better explain why I so much like
the historical works on the Mont-Saint-Michel.
For three hundred years,
Avranches, where I was born, has been the most active and fecund michelian
workshop of all of
1. Some years ago, one still saw in the collection of Avranches, a big
volume of Latin translations of Plato, PLATONIS OPERA, in a bookcase for music,
naturally.]
VI.C.12.024(e)
(j) 99 huguenots buried / killed 29/ix/591 >
VI.C.12.024(f)
(k) rabbit warren
Le Mont
Saint-Michel Inconnu 13: Il y a quelque trente ans, ce bois n’était
pas d’un accès facile. Quelques privilégiés pouvaient y descendre par les
poternes de la Merveille; mais, si on voulait y monter du rivage, il était
nécessaire d’escalader une pente abrupte et sauvage,
La roche droite et naïve
Qui contre la grand mer
est rive,
suivant l’expression si vraie et si pittoresque du trouvère Benoit de
Saint-More. Il fallait enjamber les débris de cet escalier qui s’élevait de la
fontaine Saint-Aubert, au tourillon conique, jusqu’à la porte basse des
Montgommeries; on était obligé d’écarter d’épaisses broussailles à l’endroit
même où furent enterrés les « nonante-huict » huguenots, tués dans la nuit du 28
au 29 septembre 1591. En écartant les fougères presque arborescentes, on
découvrait même les débris de cette « garenne prohibitive » comme l’appellent
les titres de l’abbaye, où les moines élevaient des lapins.
[Thirty years ago, the wood was not so easy to access. Some of the
privileged could descend by way of the posterns of the Merveille, but, if one
wanted to go up from the shore, it was necessary to scale a steep and wild
slope,
The rock straight and
naïve
That is a shore against
the great sea,
according to the true and picturesque expression of the troubadour
Benoit de Saint-More. You had to climb over the ruins of the stairs that used
to go from the fountain of Saint-Aubert, with the conic trunnion, all the way
to the low gate of the Montgommeries; you were obliged to push aside the thick
brush at the same spot where the 98 Huguenots were buried, killed on the night
of 28 and 29 September 1591. In pushing aside the almost tree-like ferns, you
could still see the ruins of the “prohibitive warren” as the titles of the
abbey put it, where the monks kept rabbits.]
VI.C.12.024(g)
(l) rx quartermaster
Note: See 056(a).
? Le
Mont Saint-Michel Inconnu 15: J’ai suivi le conseil du vieux maître et ce sont douze plantes de mon
herbier michelien que j’offre ici au lecteur indulgent.
[I have
followed the advice of the old master and it is these twelve plants from my old
michelian herb collection that I here offer to my indulgent readers.]
MS 47482b-67, BMS: And as they ^+the
quartermasters+^ spread ^+their ^+azure+^drifter net from Matt to Mark from to
the next ^+mystagogue+^ and so on to the donkeyman beyond him+^ | JJA 58:013 | Nov-Dec 1924 | III§3A.*1+ |
FW 477.13
VI.B.14.039
(b) gthat was to say P
MS 47483-130, TsILA: when I took a closer look
at him, ^+that was to say, +^ greatly altered | JJA 58:220 | Apr-May 1926 | III§3A.5/3B.5 | FW 429.10-11
(g) S P. invert miracle / of druids (paradox)
Kinane St. Patrick 105: By spells and incantations the magician brought snow upon the ground up to men’s girdles; but was unable to remove it. Our Saint turning towards the four points of the heavens blessed the plains, and the snow disappeared […] The Druid now brought darkness over the plains; but was unable to remove it. St. Patrick prayed to the Lord, and immediately a bright sun dispelled the darkness—second victory over the enemy.
VI.C.12.025(c)
VI.B.14.040
(b) meets Conal & Cairbre / s. of Niall >
Note: A line joins ‘Conal’ to the same name in (c).
VI.C.12.025(g)
(g) Cruachan (Roscommon) / Ethne fair / Fieldelm red } d of Leary / McNeil >
VI.C.12.026(d)
VI.B.14.041
(a) S.P. II / illustrates 7 / sacraments on / corpore vili
Kinane St. Patrick 118-20: They
wondered at the appearance of the clerics, and imagined they were fir-sidhe, or
phantoms. They questioned Patrick, 'Whence are you, and whither (sic) have you
come? Is it from the sidhe? Are you gods?' Patrick said to them, 'It would be
better for you to believe in God than to ask regarding our race.' The elder
daughter said, 'Who is your God, and in what place is He—in heaven or in earth?
Is it under the earth, or on the earth, or in the seas, or in the streams, or
in hills, or in valleys? Has He sons or daughters? Has He gold and silver? Is
there a profusion of every good in His kingdom. Tell us plainly how we shall
see Him, and how He is to be loved, and how He is to be found. Is He young or
old, or is He ever-living? Is He beautiful, or have many fostered His son, or
is His daughter handsome, and dear to men of the world?' St. Patrick, full of
the Holy Spirit, responded: 'Our God is the God of all, the God of heaven and
earth, the God of the seas and the rivers, the God of the sun and the moon, and
of all the other planets; [118] the God of the high hills and the low valleys;
God over heaven, in heaven, and under heaven ; and He has a mansion—i.e., heaven
— and the earth, and the sea, and all things that are in them. He inspireth all
things, He quickeneth all things, He enkindleth all things; He giveth light to
the sun and to the moon. He created fountains in the dry land, and placed dry
islands in the sea, and stars to minister to the greater lights. He hath a Son
co-eternal and co-equal with Himself; and the Son is not younger than the
Father, nor is the Father older than the Son. And the Holy Ghost are not divided.
I desire moreover to unite you to the Son of the heavenly King, for ye are
daughters of an earthly king.' And the daughters said, as if with one mouth and
heart, ' How shall we come to believe in that King? Teach us duly that we may
see the Lord face to face —teach us, and we will do as you will say to us.' And
St. Patrick said, 'Do you believe that through baptism the sin of your mother
and your father shall be put away from you?' They answered,' We believe.' 'Do
you believe in repentance after sin?' Yes.' And they were baptized, and Patrick
blessed a white veil upon their heads, and they desired to see Christ face to
face. And [119] Patrick said to them,' You cannot see Christ except that you
first taste death, and unless you receive the body of Christ, and His blood.'
And the daughters replied, saying, ' Give us the communion, that we may be able
to see the Prophesied One.' And they after this received the communion, and
fell asleep in death, and Patrick placed them under one covering and in one bed
(grave), and their friends made great lamentations over them.”
This beautiful passage delineates the faith and zeal of our Saint, as
well as the grace and unction attached to his preaching, while on the other
hand, it unfolds the beautiful simplicity of the youthful princesses, and the
wondrous effect of God's efficacious grace upon their hearts and souls.
VI.C.12.026(g)-027(a)
VI.B.14.042
(b) Prince Aengus’ of Cashel foot
Kinane St. Patrick 139: Whilst our Saint preached and baptized at Cashel, the prince Aengus stood by his side; and the sharp point of the crozier […] pierced his foot from which the blood flowed most copiously; the fervent convert bore the pain in silence; and when St. Patrick, seeing the blood, and understanding the great pain caused by the accident, asked why he did not complain, the heroic prince replied, that he thought “it was the rule of faith,” or a part of the ususal ceremony.
VI.C.12.028(b)
(l) Gratzacham!
Kinane St. Patrick 157-8: Daire said unto the saint: ‘Lo, this cauldron is thine.’ And St. Patrick said: ‘Gratzacham.’ Then Daire returned to his own home and said: ‘The man is a fool, for he said nothing good for a cauldron of three firkins, except ‘Gratzacham.’ Then Daire […] said to his servants: ‘Go and bring us back our cauldron.’ […] Then Daire asked his people, saying: ‘What said the Christian when ye took away the cauldron?’ But they answered: ‘He said Gratzacham again.’ Daire […] said: Gratzacham when I give, Gratzacham when I take away. His saying is so good that with those Gratzachams his cauldron shall be brought back to him.’
Note: See 219(a)
VI.C.12.029(b)
VI.B.14.043
(a) rdeath day
Kinane St. Patrick 177: God sometimes gives to his great Servants while on earth, a foretaste of the joys of heaven. Hence, we are not surprised that extraordinary, heavenly signs and prodigies are recorded to have taken place at the death of our Saint. On the 17th of March, in the year 493, at the age of 120, amid the sweet songs of the Angels, and a supernatural light from heaven, St. Patrick, the Apostle of Ireland, breathed forth his pure soul into the hands of his Creator.
MS 47474-032, TMA: his last
public misappearance^+, ^+on the deathday of Saint Ignaceaus,+^ circling the
square, ^+[...]+^+^ | JJA 47:417 | April-May 1925 | I.7§1.3/2.3 | FW
186.12
Note: FW 186.12 derives from VI.B.8.016.
VI.B.14.044
(c) g200 genuflections
Kinane St. Patrick 201: [St Patrick at Lerins] the night he usually divided into three parts. During the first part he recited a hundred Psalms, making at the same time two hundred genuflections
Not located in MS/FW. This entry was later used at FW 519.35, but there it was taken from its
reappearance on VI.C.2.013(c).
(h) gI cannot repeat enough b
Note: Not found in Kinane St. Patrick, but Kinane’s text is characterised by repetition. Compare the citations at (c) and (g) for example. See also 36(a).
MS 47483-114, TMA: ^+I
cannot repeat enough that+^ | JJA 57:181 | Mar 1926 | III§1A.5/1D.5//2A.5/2C.5
| FW 436.19-20
VI.B.14.045
(d) Cité des Livres >
VI.C.12.031(f)
(e) Culmen Contemplationis
Le Mont Saint-Michel inconnu 17-18: La plus célèbre abbaye
forteresse d’un monde [17] qui, au moyen âge, mérita d’être appelée la Cité des
Livres a été l’objet de travaux intellectuels d’une valeur inégale sans doute,
mais en nombre considérable. Une des premières pages de son histoire a été
écrite sur la toile grossière de la Broderie de Bayeux. C’est le fragment où
l’on voit Harold et Guillaume, passant tous deux près du sanctuaire de
l’Archange, avant d’aller guerroyer contre Conan, duc de Bretagne[1]. Le Mont
apparaît, sur la toile de la reine Mathilde, massif et déjà colossal avec ses
arcades romanes. Ce n’est déjà plus le culmen
contemplationis des anciennes chroniques, la forteresse s’y devine. On sent
que, placé entre l’enclume et le marteau, entre la Bretagne et la Normandie
dont le duché va s’accroître d’un royaume, il aura à subir d’incessants
assauts, à recevoir mais aussi à donner de rudes coups.
[The most
famous abbey-fortress of world which, in the middle ages, was rightfully called
the City of
Note: Dupont uses the term ‘culmen contemplationis’
earlier in the book and explains that this is a hill that brings you closer to
heaven.
VI.C.12.031(g)
(f) White Book
Le Mont Saint-Michel inconnu 21: Après Robert de Torigni,
Pierre Le Roy, vingt-neuvième abbé (1386-1410), brille d’un éclat incomparable.
S’il fut un des grands moines bâtisseurs du Mont, il partage avec Robert la
gloire d’en être aussi le grand libraire. Il acheta de nombreux volumes et pour
classer avec ordre et méthode les centaines de titres de propriété du
monastère, il rédigea lui-même un registre appelé le Quanandrier ou Papier
Rentier, ainsi qu’un autre livre, dit le Livre Blanc, à cause de la couleur de
sa couverture et sur lequel il avait fait transcrire tous les originaux des
actes de donation relatifs à l’abbaye. Ce registre a disparu.
[After Robert
de Torigni, Pierre Le Roy, twenty-ninth abbot (1386-1410), shines with an
incomparable light. One of the great monastic builders of the
VI.C.12.031(h)
(g) Chartrier / muniment room
Le Mont
Saint-Michel inconnu 22-23: Aussi Pierre Le Roy fit-il construire un
local spécialement aménagé pour conserver les trésors littéraires et les titres
de propriété du Mont. Il est l’architecte du Chartrier. / Le Chartrier se
trouve à l’angle nord-ouest de la Merveille; il est formé de trois petites
salles superposées; la première seule est voûtée; le [22] cloître, dans sa
partie occidentale, communique avec le deuxième étage de ce local un peu exigu.
Il est construit d’après les règles de l’architecture bénédictine et répond,
presque trait pour trait, à la description du fameux chartrier de l’abbaye de
Thélème que Rabelais nous donne avec son habituelle faconde. Actuellement, le
chartrier auquel les touristes n’ont pas accès forme à l’étage supérieur, un
petit musée où ont été réunis quelques objets découverts au cours des travaux
de réfection.
[Pierre Le Roy also built a room specially designed to hold the literary
treasures and the property titles of the
Note: Muniment room is one of the senses of the French word chartrier (cartulary). It can also designate the contents of this room, i.e. all the charters, titles and deeds of a cathedral, monastery or castle.
VI.C.12.031(i)
(h) cut away gilt capitals
Le Mont Saint-Michel inconnu 25: « Le hasard, dit M. de
Gerville, me conduisit dans un grenier placé au-dessus de la bibliothèque où
j’aperçus de sales et poudreux in-folios, jetés à l’aventure. Les premiers que
j’ouvris étaient d’anciens manuscrits sur vélin, d’une écriture soignée et
passablement conservée; quelques-uns avaient des initiales dorées et
enluminées; dans quelques autres, cette dorure avait excité la cupidité des
enfants et des oisifs; elle avait été coupée à l’aide de ciseaux. L’écriture
ordinaire n’avait tenté personne et n’avait essuyé d’autres injures que celles
du temps. Nous passâmes plusieurs heures à les appareiller et à en faire
l’inventaire et nous y retrouvâmes le précieux Cartulaire dont nous déplorions
la perte. »
[Luck, M. de
Gerville tells us, led me into an attic above the library where I saw dirty and
dusty in-folios thrown at hazard. The first I opened turned out to be ancient
manuscripts on vellum, of a careful writing and more or less well conserved;
some of them had gold and illuminated initials; in a few others this gold had
aroused the greed of the idle or of children: it had been cut out by means of a
pair of scissors. The ordinary writing had tempted nobody and it had suffered
no other wounds than those of time. We passed several hours in repairing them
and to make an inventory and we found the precious Cartulary which we had
feared lost.]
VI.C.12.032(a)
(i) I cogged this love all for eve >
Note: Cog. To falsify or feign; to flatter; to wheedle.
VI.C.12.032(b)
(j) place of refreshment >
VI.C.12.032(c)
(k) Fiat in Domino! >
Note: L. Fiat in Domino! Let it be in the Lord. Perhaps short for Fiat in nomine Domini. Let it be, in the name of the Lord.
VI.C.12.032(d)
(l) anathema on robs / vae!
Le Mont
Saint-Michel inconnu 35-6: Dans un autre ouvrage, le scribe a écrit
de mauvais vers latins, à la suite d’un hymne de saint Ambroise: « Vive la main
qui a pris soin d’écrire si bien! Si quelqu’un veut savoir, le nom du copiste,
le voici: «c’est le frère Félix Frémond qu’on doit aimer à travers les âgés ! »
Un autre ajoute ceci à un sermon de saint Augustin: « Moi, très humble
nourrisson de saint Michel, j’ai nom Gérard; j’ai transcrit ce doux volume,
afin de mériter la grâce du Christ qui est dans les cieux. » Un autre réclame
instamment une prière: « A quiconque dira pour l’âme du copiste un pater et un
ave, que Dieu lui fasse la grâce d’avoir une place dans un lieu de rafraîchissement,
de lumière et de paix. » / Un moine copiant du Sénèque, constate [35] avec
tristesse (on est aux mauvais jours de la Guerre de Cent Ans), que l’ordre des
choses est bouleversé; la pensée est jolie et poétiquement exprimée : « Miles
in claustro, monachus in prœlio, azur in cœlo. » / Enfin plusieurs manuscrits
portent des mentions d’anathème contre ceux qui oseraient s’emparer indûment
des ouvrages appartenant à la bibliothèque bénédictine «Quicumque hunc librum
furatur, anathema sit. Fiat, Fiat in Domino.» Relevons, enfin, une curieuse
annotation, faite en marge de l’histoire d’un abbé, dont la conduite et
l’administration avaient été vivement critiquées par les religieux : Væ, Væ, Væ,
a écrit par trois fois une main tremblante et vengeresse.
[In another work, the scribe has written bad Latin verses, following a
hymn by Saint Ambrose: “Long live the hand that has written so well! If someone
wants to know the name of the scribe, here it is: “It is brother Félix Frémond
who needs to be loved through the ages!” Another adds the following to a sermon
by saint Augustin: “Me, the very humble child of saint Michel, my name is
Gérard; I have transcribed this sweet volume, in order to get credit from the
grace of Christ who is in heaven.” Still another demands a quick prayer: “To
anyone who prays for the soul of the scribe a pater and an ave, may God give
him with grace a place in a location where there will be refreshment, light and
peace.” A monk copying Seneca, finds with sadness (we are in the worst years of
the Hundred Year war), that everything has been turned upside down; the thought
is beautiful and poetically worded: “Soldiers in the cloister, monks are
fighting, blue in the sky.” Also several manuscripts carry anathemas against
those who unlawfully would acquire the volumes belonging to the Benedictine
library. «Quicumque hunc librum furatur, anathema sit. Fiat, Fiat in Domino.»
Finally let’s mention a strange note in the margin of a history of an abbot, whose
administration and behaviour had been criticized strongly by the clerics: Væ,
Væ, Væ, has written three times a trembling and vengeful hand.]
Note: L. Vae! Woe!
VI.C.12.032(e)-(f)
VI.B.14.046
(a) Sciant, Noscant
Le Mont Saint-Michel inconnu 41: Quant à la diplomatique
michelienne elle ne présente aucun caractère spécial; au onzième siècle, les
formules varient sensiblement; tantôt elles commencent par une invocation
religieuse, tantôt par le mot EGO suivi du nom et des titres et quelquefois de
la filiation; au douzième siècle, apparaissent les formules Sciant, Noscant et Universis tam presentibus
quam futuris: la formule Omnibus
Christi fidelibus est plus particulière aux chartes anglaises.
[The
diplomatics of the Mont does not have special characteristics; in the eleventh
century, the formulas vary considerably; sometimes they open with a religious
invocation, sometimes with the word EGO followed by the name or title and
sometimes by the filiation; in the twelfth century formulas appear Sciant, Noscant et Universis tam presentibus quam
futuris: the formula Omnibus Christi
fidelibus is typical for English
charters.]
Note: The Latin phrases translate as ‘Let them know and learn the present and
the future world’ and ‘To all the faithful in Christ’.
(d) Wanderlust W — / — letter
Note:
See 53(o).
VI.C.12.032 (j)
(e) oh & a / earlier than Deus / (heavengod)
Les
Gaulois
117-118: Les dieux célestes n’en semblent pas moins ne plus occuper, à l’époque
de la conquête romaine, qu’une place secondaire dans la religion gauloise. Des
dieux nouveaux [117] d’autre origine, des dieux sociaux, peut-on dire, ont pris
le premier rang.
[The celestial gods however do not
seem to have played, at the time of the Roman conquest, more than a minor role
in the religion of
Not located in MS/FW
(j) Brenn(an) laughs at /
mangod of
Les Gaulois 121:
Ainsi les vieilles divinités italiques s’étaient prêtées autrefois à la fusion
avec les dieux de l’Olympe. C’est que, probablement, pas plus que ceux de
l’ancien Latium, les dieux de la Gaule n’avaient une personnalité bien
nettement caractérisée. Ils étaient conçus comme de vagues esprits, puissances
abstraites de phénomènes physiques, génies plus ou moins conventionnels des
groupes sociaux. On ne leur prêtait ni figure ni corps. Le brenn qui pilla
Delphes rit beaucoup, paraît-il, à l’idée que des hommes de marbre ou de bronze
pussent représenter les dieux des Grecs. Il ne comprenait pas non plus que
l’on s’imaginât enfermer la divinité dans la cella d’un temple. Par son
indétermination même, la conception que les Gaulois se faisaient des dieux
était plus vaste et plus grandiose que les imaginations des Grecs.
[Likewise the old Italic divinities had contributed to a fusion with the
gods of the
VI.C.12.033(d)
(m) when on tree god in
Les Gaulois 125: Les druides de chaque cité
exercent sans aucun doute leur pouvoir, de façon constante, à l’intérieur de
leur peuple. Mais, de toute la Gaule, ils se réunissent chaque année à
l’ombilic de la nation, dans une forêt du territoire des Carnutes (région
d’Orléans). C’est là qu’ils décident des affaires communes du pays. A l’issue
de ces assemblées, générales ou locales, le juge se retrouve prêtre. Il
accomplit, pour le salut de la cité ou de la nation les sacrifices
solennels. D’immenses mannequins d’osier sont remplis d’hommes vivants, de
criminels de préférence, mais, à leur défaut, d’innocents. Le feu consume le
tout.
Pline l’Ancien nous montre aussi les druides présidant à
des rites moins cruels [fn: Hist. Nat., XVI, 249 sqq.]. “Les druides,
raconte-t-il, ne connaissent rien de plus sacré que le gui et que l’arbre sur
lequel il pousse, à condition que ce soit un chêne. C’est dans les bois de
chênes qu’ils ont leurs sanctuaires et ils n’accomplissent aucun rite sacré
sans feuilles de chênes. Ils croient que l’apparition du gui révèle la
présence du dieu sur l’arbre qui le porte. Quand ils en ont découvert sur
un chêne, ils le cueillent en grande cérémonie. Ils choisissent de préférence
le sixième jour de la lune, parce que ce jour-là l’astre possède, pensent-ils,
toute sa vigueur et n'a pas encore accompli la moitié de sa course. Ils font
sous l’arbre sacré les préparatifs d’un banquet et d’un sacrifice ; ils amènent
auprès de lui deux taureaux blancs dont les cornes sont vierges du
joug. Un prêtre vêtu d’une robe blanche monte sur l’arbre: il coupe, avec
une faucille d’or, le gui que l’on recueille dans un drap blanc. Les
druides immolent enfin les victimes en demandant à la divinité que le gui porte
bonheur à ceux à qui elle l’a donné.
[Undoubtedly the druids of each city
wielded their power, in a constant fashion, among their people. But from all
over
Pliny
the older shows us also that the druids presided at less cruel rites [fn: Hist.
Nat., XVI, 249 sqq.]. “The druids, he narrates, did not hold anything more
sacred than the mistletoe and the tree on which it grew, at least if it was an
oak. It was in the oak woods that they had their sanctuaries and they did not
do their sacred rites without oak leaves. They believed that the appearance of
the mistletoe reveals the presence of the god of the tree on which it grows.
When they found it on an oak, they cut it with great ceremonies. They chose the
sixth day of the moon because they believed that on that day the star possesses
all its vigour and it has not completed half of its journey. Under the sacred
tree they prepare a banquet and a sacrifice; they bring two white steers whose
horns have not yet carried a yoke. A priest in a white robe climbs the tree:
with a golden sickle he cuts it and the mistletoe is caught in a white sheet.
The druids then kill the victims while asking the god that the mistletoe may
bring happiness to all to whom he has given it.]
VI.C.12.033(g)
VI.B.14.047
(a) learn [verse]
Les
Gaulois 126:
Les grandes familles gauloises tiennent à être représentées par quelqu’un des
leurs dans les assemblées des druides. En outre, elles ont l’habitude de
confier aux druides l’éducation de leurs enfants, même lorsqu’elles ne les
destinent pas au sacerdoce. Dans chaque cité et peut-être aussi, dans certains
centres à l’écart des cités, les druides dirigent donc de véritables établissements
scolaires. Ils sont les maîtres qui façonnent la jeunesse de la Gaule.
L’éducation qu’ils donnent consiste à
faire apprendre par cœur à leurs élèves un grand nombre de vers.
[The great families in
The education they give consists of
the learning by heart by the pupils of a great number of verses.]
VI.C.12.033(h)
(d) 000 ^+100+^ – 600^+100+^ -- 664^+600+^ -- 664 / lay & clerics } holy stars
Kinane St.
Patrick 226-7: St. Aengus divides the Irish Saints into three classes. The
first class, extending from the year 432 to 534, begins with St. Patrick, and
numbers 350 Saints, all bishops and founders of Churches. The Saints in this
class are called “most holy,” and are
compared to the sun in its meridian splendour. “They had one head, our Divine
Redeemer; one leader, St. Patrick; one Mass; one mode of celebration; one
tonsure from ear to ear.”
The second class, extending from the year 534 to 600, counts 300 Saints. The Saints in this class are chiefly priests; are called “very holy,” and are compared to the moon.
The third class, extending from the year 600 to 664, numbers 100 Saints, comprising bishops, priests, and laymen. They are called “holy,” and their sanctity like “brilliant stars.”
VI.C.12.034(c)
(g) Book of Saints / - - Homonymi / - - Sons
Kinane
St. Patrick 231: [St Aengus] wrote five books on the Saints of Ireland
[...] the first book tells in three chapters the Saints.[...] / The second book
is on the Homonymi, or Saints of the same name [...] the third book is called
the ‘Book of Sons.’
VI.C.12.035(a)
VI.B.14.048
(l) P IC conventicles
Kinane St. Patrick 263: What a spectacle in the sight of God and His Angels was the
VI.C.12.036(f)
VI.B.14.049
(g) cd scarcely be bettered
Not found in Kinane St. Patrick.
VI.C.12.037(b)
VI.B.14.050
(h) Owing to continuous / absence from home
Kinane St. Patrick 4: Approbations Owing to continuous absence from home for a lengthened period, I could not acknowledge your kind letter and thank you for your gift earlier.
VI.C.12.038(h)
VI.B.14.052
(g) enough, however, I / have seen of it >>
VI.C.12.041(d)
VI.B.14.053
(k) au peril de la mer
Le Mont Saint-Michel inconnu 46: Ayant fait un pèlerinage à
Saint-Jacques de Galice, il avait remarqué que « la plupart des fidèles du
Christ qui se rendaient au Mont Saint-Michel au péril de la mer, de toutes les
parties du monde, surtout pendant l’été, étaient arrêtés par le flux et le reflux
de la mer, ne trouvaient ni passages, ni conducteurs, ni lieux destinés pour
les recevoir charitablement et où ils pussent reposer la tête.
[Having made a
pilgrimage to Saint James in Galicia, he had observed that “the greatest part
of the faithful of Christ who travel to Mont-Saint-Michel in danger of the sea,
from all parts of the world, especially during the summer, were stopped by the
ebb and flow of the sea; did not find passage, nor guides, nor places that
would offer them shelter and where they could rest.]
Note: Fr. Au
péril de la mer. In danger from
the sea. One of the names of Mont Saint-Michel is Saint-Michel-au-péril-de-la-mer.
VI.C.12.042(h)
(l) lebbra
Le Mont Saint-Michel inconnu 45: Aussi les chemins montais étaient-ils
sillonnés par des foules si nombreuses, dit un vieux texte, qu’elles ne
pouvaient souvent trouver de provisions. Les malades et les infirmes
abondaient; c’est pourquoi, dans un périmètre assez étendu du Mont
Saint-Michel, s’étaient élevées des maladreries, des léproseries ou des maisons
du pauvre. Ces hôpitaux généralement tenus par des religieux étaient presque
toujours insuffisants pour y abriter ceux qui en sollicitaient le secours. Les
déplorables conditions d’hygiène, dans lesquelles vivaient les pèlerins,
contaminaient le pays. La lèpre, surtout, faisait de terribles ravages et les
léproseries dans lesquelles on traitait, tant bien que mal les infortunés que
cette maladie dévorait, étaient toujours remplies.
[Also the roads
of the
Note: It. Lebbra. Leprosy.
VI.C.12.042(i)
(m) bonewash of Saint n >
VI.C.12.042(j)
(n) Aubert & Firmin
Note: See 015(j).
Le Mont
Saint-Michel inconnu 50-1: C’est ainsi qu’aux premiers temps du
monastère, deux religieux furent atteints d’une fièvre fort aiguë. L’un d’eux
pria ses confrères « de [50] laver la tête de saint Aubert et de lui donner à
boire la liqueur dont on l’avait lavée [1] ». Il but et il fut guéri. L’autre
moine, trop douillet « et mal fortifié des sens », disait qu’il aimait mieux
mourir que de boire une liqueur qui avait été distillée par la tête d’un homme
mort. II mourut huit jours après [2].
[1] Le chef de saint Aubert est
conservé, de nos jours, à la basilique de Saint-Gervais d’Avranches. La
tradition veut que l’archange saint Michel, au cours d’une apparition à saint
Aubert, enfonça son doigt dans le crâne de l’évêque qui restait sourd à ses
commandements. Cette curieuse relique nous montre que les os du crâne et de la
face sont tous attenants. Il n’y manque que l’os maxillaire inférieur et des
dents à la mâchoire supérieure : « A la première inspection, on remarque vers
le milieu de l’os pariétal droit, une ouverture oblongue, d’arrière en avant,
assez grande pour qu’on puisse y introduire le pouce. Les bords de celle
ouverture sont un peu amincis, lisses au dehors comme au-dedans. Rien dans le
pourtour de cette ouverture, ni dans toute l’étendue de l’os où elle se
remarque, ne peut faire supposer qu’elle soit due à une cause traumatique, ni à
l’action d’aucun instrument, d’aucune application caustique ou corrosive. Tout
est lisse comme si cette ouverture y avait été faite sans violence et depuis
assez longtemps, avant la mort du sujet. On ne peut supposer davantage que
cette ouverture soit le résultat de l’application du trépan dont elle ne
présente point la forme. » Docteur HOUSSARD, Étude anatomique de la tête de saint Aubert.
[2] La macération qui produisit le miracle rapporté ci-dessus rappelle
les prodiges opérés par l’eau dans laquelle on faisait tremper les os de saint
Firmin. On vendait aux pèlerins des bouteilles de cette eau miraculeuse. Cf. Soc. Académ. de Laon, t. XVIII, Étude de
M. MATTON.
[This is how in the early years of the monastery, two religious were
taken by an acute and strong fever. One of them asked his brothers “to wash the
head of saint Aubert and to give him to drink the liquor that they had used in
washing him. [1]” He drank and was healed. The other monk, too soft “and not
well fortified by good sense,” said that he would rather die than to drink
liquor that had been distilled from the head of a dead man.” He died eight days
later.
Footnote [1] The head of saint Aubert is preserved still at the basilica
of Saint-Gervais in Avranches. Tradition has it that the archangel saint
Michael, while appearing to saint Aubert, put his finger in the skull of the
the bishop who did listen to his commands. This curious relic shows us that the
bone of the skull and of the face are still attached. The only things missing
are the lower maxillary bone and the teeth of the upper jaw: “During a first
inspection we see towards the middle of the right parietal bone an oblong
opening, from the back to the front, large enough to introduce a thumb. The
rims of the opening are a bit thinner, smooth outside as inside. Nothing in the
periphery of the opening, neither in the length of the bone, shows the action
of an instrument, the application of something biting or corrosive. Everything
is mooth as if this opening had been made without violence and a long time
befor the death of the subject. We can neither assume that this opening was the
result of the application of a trephine of which it does not show the form.” Docteur
HOUSSARD, Étude anatomique de la tête de
saint Aubert.
[2] The maceration that
produces the miracle reported here resembles the effects produced by the waters
in which one used to dip the bones of saint Firmin. This miraculous water was
sold in bottles to the pilgrims. Cf. Soc. Académ. de Laon, t. XVIII, Étude de M. MATTON.
VI.C.12.043(a)
(o) Kinderwallfahrt
Le Mont
Saint-Michel inconnu 55-6: Nous trouverons dans les chroniques
allemandes d’utiles et curieux renseignements sur ces pèlerinages enfantins. / Trithemius
nous rapporte qu’à la date de 1456 des milliers d’enfants vinrent au sanctuaire
du « Saint Archange Michel au Mont Garganus en Normandie (sic). [l] « On
ignore, continue-t-il, ce qui les faisait entreprendre un si long voyage, sans
que personne les invitât, sans être attirés par des promesses quelconques; ils
y allaient sans prendre l’avis de leurs parents sans ressources, sans argent,
ne voulant même subvenir aux besoins de leur voyage qu’au moyen d’aumônes
recueillies en cours de route. C’étaient, pour la plupart, des enfants de 12
ans. Ils chantaient des cantiques à saint Michel et étaient précédés d’un
drapeau portant l’image de l’archange. Je les ai vus bien souvent passer en
troupes. »
[1] TRITHEMIUS, Annales de
Hirschau, anno 1456. Quelques auteurs allemands ont placé le Mont
Saint-Michel près de Rouen. Cf. MENZEL, Symbolick,
II, 129. Sur les chroniques allemandes consultez: FALK, Die grosse Kinderwallfahrt nach dem St-Michaelsberge in der Normandie
um 1157, Hist. Politisch. Blatter, 1885. Voir aussi: NICHOLAS DE MACHENHEN,
Tractatus sive Opusculum contra errores
quorumdam juvenum Masculorum, etc., anno Dom. 1468. [In the
German chronicles we find useful and curious information about these childre
pilgrimages.
Trithemus tells us that in 1456 thousands of children came to the
Sanctuary of “the Holy Archangel Michael
of Mont Garganus in
[1] TRITHEMIUS, Annales de
Hirschau, anno 1456. Some German authors have put Mont Saint-Michel close
to
Note: G. Kinderwallfahrt. Children’s pilgrimage.
VI.C.12.043(b)
(p) currendi
libido
Le Mont Saint-Michel inconnu 59: Tous ces textes démontrent,
d’une façon indiscutable, que des milliers d’enfants vinrent d’Allemagne au
Mont, dans le courant du quinzième siècle. Ces mouvements si curieux ont été
analysés avec soin par plusieurs auteurs d’Outre-Rhin. Janssen découvre dans
ces épisodes la vieille habitude des Allemands à courir le monde, le currendi libido. Hecker y voit une
maladie; Littré est de son avis.
[All these
texts undeniably demonstrate that in the course of the fifteenth century
thousands of children travelled from
Note: L. Currendi libido. Desire to
run.
VI.C.12.043(c)
(q) l’idéal n’a qu’un temps
Le Mont Saint-Michel inconnu 68: Les personnes qui
descendent de l’abbaye sont plus impatientes encore que les nouveaux arrivés.
Elles viennent de promener sous les voûtes du cloître leurs rêves romantiques;
elles ont évoqué l’histoire des temps anciens et leurs âmes ont pris leur essor
du haut des plates-formes aériennes, au delà de l’escalier de dentelle; mais
l’idéal n’a qu’un temps; les jambes sont brisées, les yeux clignotent, fatigués
d’avoir trop contemplé; le cerveau est lourd, l’estomac creux et les touristes
abandonnent enfin les sommets de l’art pour les réalités de la vie.
[People who
come down from the abbey are even more impatient than the newly arrived. They
have enjoyed their romantic dreams under the vaults of the cloister; they have
evoked the old history and their souls have soared above the high aerial
platforms, above “the stair of lace”; but the ideal lasts only for a time; the
legs are tired, the eyes are weary, tired of taking in too much; the brains are
heavy, the stomach empty and in the end the tourists abandon the summets of art
for the realities of life.]
Note: Fr. L’idéal
n’a qu’un temps. The ideal lasts
only for a time.
VI.C.12.043(d)
VI.B.14.054
(a) king of pilgrims >
VI.C.12.043(e)
(b) white sheepskin gloves
Le Mont
Saint-Michel inconnu 69n:
Elle devait être bien bizarre la cohue des pèlerins d’autrefois. Certaines
confréries, venant en groupes, devaient être, d’après leurs statuts, commandées
par un roi à cheval, ayant sur la tête une couronne d’argent; chaque pèlerin
était porteur d’un javelot, avec une cocarde verte au chapeau, une bandolière
bleuze (sic); les gants blancs de mouton étaient de rigueur. (Archives du Calvados, mai 1755;
Certificats.)
[It must have been a bizarre sight in those days, the crowd of pilgrims.
Some confraternities, coming in by group, had statutes that said that they
needed to be commanded by a king on horseback, with on his head a silver crown;
each pilgrim carried a javelin, with a green cockade on the hat, a “bleuze” (sic)
bandoleer; white sheepskin gloves were required. (Archives du Calvados, May 1755; Certificates.)]
VI.C.12.043(f)
(c) not eat salmon more / than 3 times / a week
Le Mont Saint-Michel inconnu 79: Parmi ces poissons, mulets,
bars, plies, soles, esturgeons, maquereaux, etc., le saumon de la baie du Mont
Saint-Michel est justement renommé. On a affirmé (mais jamais nous n’avons
trouvé preuve certaine de ce fait), qu’avant 1825, le saumon était tellement
commun dans le pays que les domestiques des fermes de la côte normande
imposaient à leurs maîtres, en se gageant la condition expresse de ne pas
manger de saumon plus de trois fois par semaine.
[Amongst the
fish, mulets, sea bass, plaice, sole, sturgeon, mackerel, etc the salmon of the
VI.C.12.043(g)
(d) molten bells
Le Mont Saint-Michel inconnu 90: A peine ces cloches
furent-elles installées, qu’un incendie, « allumé par une bande de canailles et
de fripons de la ville d’Avranches détruisit le monastère ». On put, cette
fois, préserver l’église. Malheureusement, l’incendie de 1300, occasionné par
le tonnerre, fut désastreux pour l’abbaye: « La foudre, dit D. Huynes, écrasa
l’église; toutes les cloches furent fondues; les toits du dortoir et des autres
logis furent brûlés et les charbons, tombant sur la ville, ne laissèrent aucune
maison sur pied. Il semblait qu’on ne devait plus penser à rebâtir si
magnifiquement ce monastère, brûlé déjà cinq fois et que c’était un signe
manifeste que Dieu n’aimait pas ces splendides édifices. »
[The bells had
only just been installed when a fire “set by a crowd of scoundrels and rogues
of the city of
VI.C.12.043(h)
(e) burning whisky
Le Mont Saint-Michel inconnu 91: La foudre qui, cette
année-là, tomba sur la tour « dont la pyramide, ainsi que le constate avec
orgueil l’annaliste Dom Huynes, était la plus haute du royaume », mit le feu au
clocher et fît couler le métal à flots « fluit aes rivis ». Cependant, Jean de
Surtainville, sur l’ordre du fermier général et de l’abbé François de Joyeuse «
fît refaire le clocher et fondre quatre cloches où fut mis le nom de l’abbé ». [The lightning that, that year,
struck the tower “of which the pyramid, as the annalist Dom Huynes proudly
boasts, was the highest of the kingdom” and set fire to the belfry and melted
the metal in flows “fluit aes rivis”. Yet Jean de Surtainville, on the order of
the tax collector and abbot François de Joyeuse, “had the bell tower restored
and made four bells on which was put the name of the abbot.”]
VI.C.12.043(i)
(f) Karq de Bebambourg
Le Mont Saint-Michel inconnu 92: Le 26 mars 1708, sous la
prélature d’un baron allemand, Frederick Karq de Bébambourg (un nom qui est une
véritable onomatopée pour le parrain d’une cloche), une nouvelle cloche fut
montée dans la tour. Elle porte gravées sur elle les armes de l’abbaye et celle
des bénédictins de la Congrégation de Saint-Maur. [On 26 March 1708, under the
prelature of a German baron, Frederick Karq de Bébambourg (a name that is
onomatopaeic for the godfather of a bell), a new bell was hung in the tower. It
carries the arms of the abbey and that of the Benedictines of the Congregation
of Saint-Maur.]
Note: Jean-Frédéric Karq de Bebambourg was abbot of
VI.C.12.043(j)
(j) 5 Probus d Meyence 849
/ copied Book of /
Fleming St Patrick viii: The fifth Life, written by Probus, an Irish monk who died in Meyence in the year 859, is considered to be an amended version of St. Patrick’s life in the ‘Book of Armagh,’
VI.C.12.044(d)
(l) 7 Tripartite
Fleming St Patrick vii: The seventh, or Tripartite Life, is of a much later date
VI.C.12.044(f)
VI.B.14.055
(k) Brotgalum (Bordo)
VI.C.12.046(b)
(l) Insula Vecta (Wight)
Le Mont
Saint-Michel Inconnu 100-1: En effet, le 6 février 1422, Henri VI, roi d’Angleterre, signait, à
Westminster, un mandement aux termes duquel il ordonnait qu’on prît les mesures
nécessaires pour empêcher tout débarquement sur la côte anglaise. L’île de Wight, [100] Insula Vecta, paraissait être très
sérieusement menacée par les Bretons qui avaient réuni, disait le roi, une grande
flotte, « cum magno classe navium ». [On 6 February 1422 Henry VI, king of England did sign in Westminster a
mandate according to which measures had to be undertaken in order to make a
landing on the English coast impossible. The Isle of Whight, Insula Vecta,
seemed seriously threatened by the Britons who had gathered, the king said, a
great fleet, “cum magno classe navium”.]
VI.C.12.046(c)
VI.B.14.056
(a) rquartermaster
?Le Mont Saint-Michel inconnu 104: ...
l’autre barge (nom inconnu), avait pour maître après Dieu, Roger Kyde de
Hamtonne (hodiè Southampton). Elle jaugeait seulement 50 tonneaux; Kyde
avait également frété un baleinier de 31 tonneaux; ces deux navires étaient
montés par 13 hommes d’armes et 56 archers et mariniers. Une nef se nommait La
Trinité; elle avait été amenée d’Orwell (Angleterre) par Gautier Dubois; sa
jauge était de 80 tonneaux, 29 hommes d’équipage et de défense la montaient.
Winchelsea avait armé Le George et peut-être La Trinité, monté par 20 hommes
capitaine compris. Granville avait armé un vaisseau qui appartenait à Damours
le Bouffi; sa jauge était de 15 tonneaux; 17 mariniers et soldats étaient à son
bord. De Portsmouth Vaultier Benêt avait amené un baleinier nommé Thomas, monté
par 10 hommes. Jean Doupté, de Dieppe, était le maître d’un autre baleinier, la
Trinité, jaugeant 45 tonneaux. [… the other barge (of unknown name) had as its master after God, Roger
Kyde of
Note: Perhaps inspired by the Homeric list of ships of the English fleet on page 103-105, on their way to fight the French in 1425, from which the above quotation is taken. But see 038(l).
MS
47482b-67, BMS: And as they ^+the quartermasters+^ spread ^+their
^+azure+^ drifter net | JJA 58:013 |
Nov-Dec 1924 | III§3A.*1+ | FW 477.13
(c) Maclovii pardis dat vulnera / cancer in vadis
Le Mont
Saint-Michel inconnu 106-7: La plupart des auteurs assignent à cet
engagement naval la date de l423. Ils répètent l’erreur commise par d’Argentré,
Dom Lobineau, Dom Th. le Roy, Baud, etc., alors qu’il est certain que ce combat
fut livré entre le 20 juin et le 9 juillet 1425. Le texte même de la Chronique
du Mont l’indique nettement : « L’an mil quatorze cent vingt-cinq, les dits
Anglois mirent derechief siège à la mer devant le dict Mont, à grande force de
navirez, des quieulz Lorens Hauldain estoit cappitaine qui furent combattu par
Monseigneur d’Auzebosc, Monseigneur de Beaufort, les bourgeois de Saint-Malou
et plusieurs aultres cheva-[106] liers et escuiers et aultres. » Le paragraphe
se termine ainsi:
Ma CloV II PardIs, dat Vvulnera CanCer In Vadis.
(Maclovii pardis dat vulnera cancer in vadis.)
Ce vers, qui constitue un véritable chronogramme, démontre bien que
rengagement se produisit, en juin ; le Cancer, signe du Zodiaque correspondant
à ce mois. Il contient, en effet
Un M == 1.000
Trois C == 3 x 100 == 300
Deux L == 50 + 50 == 100
Quatre V == 5 x 4 == 20
Cinq I == 5 x 1 == 5
_________
Total...
1.425
[Most authors place this naval battle in 1234. They repeat the error
committed by d’Argentré, Dom Lobineau, Dom Th. le Roy, Baud, etc., while it is certain that the battle took place
between 20 June and 9 July 1425. The text itself of the Chronicle of the Mont
says so explicitly: “In the year 1425, the aforementioned English laid siege
via the sea in front of the Mon, with a great force of ships, of which Lorens
Hauldain was captain and they were conquered by Monseigneur d’Auzebosc,
Monseigneur de Beaufort, the inhabitants of Saint-Malo and numerous knights and
squires and others. The paragraph ends like this:
Ma CloV II PardIs, dat Vvulnera CanCer In Vadis.
(Maclovii pardis dat vulnera cancer in vadis.)
One M == 1.000
Three C == 3 x 100
== 300
Two L == 50 + 50 == 100
Four V == 5 x 4 == 20
Five I == 5 x 1 == 5
_________
Total... 1.425
Note: The Latin motto translates as: In shallow waters, the
crab of
VI.C.12.046(d)
(d) man-at-arms, page, courtilier / 2 archer, 1 servant
Le Mont
Saint-Michel inconnu 114-15: Or, d’après les règles de l’organisation
des armées anglaises en France, au cours du quinzième siècle, on peut dire
qu’en principe la proportion des archers par rapport aux hommes d’armes était
de 3 pour 1. Chaque homme d’ar- [114] mes était escorté d’un page et d’un
coutilier; chaque couple d’archers avait un servant. Si donc, à une date
déterminée, il est dit qu’il y avait 20 hommes d’armes à Tombelaine, il faut en
conclure qu’il y avait :
Hommes d’armes. . . 20
Archers. .... 60
Pages ...... 20
Coutiliers ..... 20
Servants ..... 30
________
Au total une garnison de. . . 150
hommes. [So, according to the rules of the organisation of English armies in
Armed men 20
Archers 60
Pages 20
Courtiers 20
Servants 30
A total garrison of … 150 men.]
VI.C.12.046(e)-(f)
(e) b spy
Le Mont Saint-Michel inconnu 144: Les Anglais, dont les
représailles, on le voit, étaient terribles, usaient des mêmes moyens; ils
avaient organisé un service d’espionnes, « d’espyes », comme disent les vieux
textes; les hommes aussi étaient employés à cette œuvre répugnante sous le nom
de « messagiers ». [The
English, whose reprisals, we see, were terrible, used the same means ;
they employed a service of women spies, “d’espyes,” as the old texts have it;
men were also put to this repugnant work under the name of “messagiers”.]
VI.C.12.047(a)
(f) cachots >
Note: Fr. Cachot. Dungeon.
VI.C.12.047(a)
(g) Knoxites
Le Mont
Saint-Michel inconnu 151: Chapitre VIII: Prisonniers et Cachots / L’isolement du Mont
Saint-Michel — La Balue et Noël Béda — Les prisonniers écossais de 1546. — Knox
et la Réforme. — ... [Chapter VIII : Prisoners and Prisons / The
isolation of Mont Saint-Michel La Balue
and Noël Béda The Scottish prisoners of
1546. Knox and the Reformation.]
Note: Knoxite. Presumably a follower of John Knox (c. 1505-72), founder of the Scottish Presbyterian Church. The more standard form is ‘Knoxian’.
VI.C.12.047(b)
(h) Norman Leslie / Kircaldy of Grage^+nge+^ >
VI.C.12.047(c)
(i) Pitmillie
Le Mont
Saint-Michel inconnu 155: Aucun doute n’est plus possible sur
l’identité des Écossais enfermés au Mont et que ne nomme pas de Bourgueville.
Nirmont Lessetay n’est autre que Norman Lesley, Millort de Grange, Kirkcaldy of
Grange et le seigneur du Petimel, Pitmillie. Cette altération dans
l’orthographe des noms est très fréquente, quand il s’agit de transcrire des
noms propres étrangers. / Ces détenus étaient des personnes démarque. / Norman
Lesley fut, on le sait, un des champions les plus distingués de la Réforme en
Ecosse. En 1546, Lesley, à la tête d’une petite troupe de quinze hommes,
égorgea le cardinal Beaton au château de Saint-André et s’enferma dans la place
qu’il venait de prendre avec Knox, le grand réformateur de l’Écosse. [No doubt
is possible on the identity of the Scotsman imprisoned on the
Note: Joyce probably wrote Grange, but it looked
so much like ‘Grage’ that he wrote an extra ‘nge’ over the word to avoid
misreading.
VI.C.12.047(d)
(j) Pelham / or Adventures of a / Gentleman
Note: Pelham or Adventures of a
Gentleman. Novel by Bulwer Lytton, published 1828. See
VI.B.18.152.
VI.C.12.047(e)
VI.B.14.057
(a) he died voluntarily / of hunger
Le Mont Saint-Michel inconnu 160-2: C’est au milieu du
dix-huitième siècle que se place un événement qui a fait grand bruit par le
monde. Quatre ans avant l’emprisonnement de Stapleton, était entré dans les
cachots du Mont, le gazetier Victor de la Castagne, plus connu sous le nom de
Dubourg, et originaire d’Espalion. [160] [...] Il est certain toutefois, qu’il
fut mis en cage, car un acte de l’abbaye dit que le prieur, pour préserver
Dubourg des rigueurs du froid, fit couvrir sa cage de larges planches de bois.
Le prisonnier mourut volontairement de faim, le 26 août 1746. Le Mont l’avait
reçu en septembre 1745; sa détention avait donc duré un peu moins d’un an et
non pas [161] trente comme certains auteurs l’ont prétendu. [In the middle of the eighteenth
century something took place that made quite a noise in the world. Four years
before the Stapleton was jailed, there entered in the prison of the mount, the
gazetteer Victor de la Castagne, better known under the name of Dubourg, originally
from Espalion. […] It is certain in any case, that he was put in a cage because
a deed of the abbey says that the prior, in order to save Dubourg from the
cold, had the cage covered by large planks of word. The prisoner died
voluntarily of hunger on 26 August 1746. He had arrived on the
VI.C.12.047(f)
(b) commonwealth / ^+republic+^ of / letters
Le Mont
Saint-Michel inconnu 162-3: Ce fut également sous le règne de Louis
XV que fut enfermé au Mont un jeune homme du nom de Desforges, auquel on
reprochait d’avoir écrit un libelle violent contre le roi et la Cour. Il fut
reténu au Mont plusieurs années.
Bachaumont, dans ses Mémoires
Secrets [162] s’exprime ainsi: « La république des Lettres vient de perdre
le sieur Desforges, mort il y a quelques jours, subitement, à table. C’était un
auteur, moins célèbre par ses opuscules que par ses malheurs. [....] »
[It was also in the reign of Louis XV that a young man was imprisoned on the Mont
under the name of Desforges who was accused of a violent libel against the king
and the Court. He was held on the
VI.C.12.047(g)
(d) Mont
libre / Villefranche
Le Mont Saint-Michel inconnu 176: Ce fut à partir de la
période révolutionnaire que le Mont Saint-Michel compta le plus de prisonniers.
Il est vrai qu’on le baptisa Mont Libre et encore Villefranche. De 1793 à 1863,
on peut affirmer que 14.000 personnes y furent enfermées. [It was during the revolutionary
period and after it that the Mont Saint-Michel had most prisoners. It is true
that it was baptized Free Mount and later Villefranche. From 1798 to 1863 it
can be said that 14.000 prisoners were incarcerated there.]
VI.C.12.048(b)
(e) as dirty as a comb
Note: A line joins ‘comb’ to ‘speech’ at (f) below or separates the two entries as a virgule.
Le Mont Saint-Michel inconnu 200: Les Chevaliers de
Saint-Michel. L’administration supérieure fut harcelée de réclamations de tout
genre. Les médecins étaient des ignorants, l’aumônier était traité de monstre
en soutane, le directeur de tyran barbare et de Néron galonné ! L’aumônier,
surtout, était vilipendé. Auguste Blanqui écrivait à son ami Fulgence Girard,
avocat du barreau d’Avranches : « C’est un étrange personnage que cet aumônier
charpentier qui a un grand fils, commis aux écritures ; qui ôte sa chasuble
après la messe, pour grimper sur les charpentes, qui pose et ferme les verrous,
confesse et claquemure ses ouailles. Il est connu comme un homme avide, sans
foi, méchant, faux; il est sale comme un peigne et laid comme le plus laid des
singes. C’est lui qui a imaginé les grandes grilles qui ont transformé nos
cellules en cages de fer. » [The Knights of Saint-Michel. The superior administration was plagued by
complaints of all kinds. The doctors were ignorant, the chaplain was treated as
a monster in soutane, the director was barbaric tyrant and a uniformed Nero.
Especially the chaplain was vilified. Auguste Blanqui wrote to his friend
Fulgence Girard, lawyer at the bar in Avranches: “It is a strange person, this
carpenter chaplain who has an adult son who is a clerk, who takes away his
chasuble after the mass, to climb the frames, who opens and and closes the
locks, who confesses his cooped flocks. He is known as a greedy man, without
faith, bad, false; he is dirty as a comb and uglier than the ugliest of
monkeys. He is the one who thought up the iron bars that have turned our cells
into iron cages.”]
VI.C.12.048(c)
VI.B.14.059
(b) oubliettes
= latrines / or charniers
Note: See 030(o) and 033(h).
Le Mont Saint-Michel inconnu 204n2: Certains réduits ont été qualifiés
d’oubliettes. Ce n’étaient que des latrines ou encore des charniers. On
comprend que les assiégés ne pouvaient jeter par-dessus les remparts les corps
de ceux qui mouraient, moines et hommes d’armes, à l’intérieur du Mont. On les
faisait disparaître dans des trous dissimulés, que la passion politique a
transformés en in pace abominables! [Some of the redoubts were
called dungeon. They were no more than
latrines or else mass graves. We understand that the besieged could not throw
beyond the ramparts the bodies of those who had died inside the
VI.C.12.050(e)
(c) Typhaine Raguenel >
Note: See 020(l)-(n).
VI.C.12.050(f)
(d) la douce fée >
Le Mont Saint-Michel inconnu 209-10: Tiphaine Raguenel,
femme de Bertrand Duguesclin, est restée une des figures les plus sympathiques,
mais aussi les plus mystérieuses de l’histoire bretonne; la légende l’a auréolée;
et si les poètes et mêmes les meilleurs prosateurs, comme Froissart et
Brantôme, ont célébré « la douce fée », les chroniqueurs et les annalistes
[209] n’ont donné sur elle et particulièrement sur son séjour au Mont Saint-Michel,
que des renseignements bien vagues.
[Tiphaine
Raguenel, wife of Bertrand Duguesclin, has remained one of the most sympathetic
but also most mysterious figures of Breton history ; legend has given her
an aura; and if the poets and even the best prose writers like Froissart and
Brantôme, have celebrated the “sweet fairy”, the chroniclers and the annal
writers have only given us vague information about her and particularly about
her stay in Mont Saint-Michel.]
VI.C.12.050(g)
(e) compiles ephemerides >
Note: Ephemeris (plural ‘ephemerides’). A book or table in which the places of the heavenly bodies and other astronomical matters are tabulated in advance for each day of a certain period; an astronomical almanac (see OED).
VI.C.12.050(h)
(f) jours fortuné
Le Mont Saint-Michel inconnu 211-12: Ses occupations
journalières le prou- [211] vent, car il est dit d’elle qu’elle estoit bien
entendue à la philosophie et astronomie judiciaire, s’occupant à calculer et
dresser des éphémérides et des jours fortunez et infortunez à son mary. [Her daily occupation proves it
because it is said that she understood philosophy and judiciary astronomy,
busying herself in calculating and writing the ephemerides and the lucky or
unlucky days for her husband.]
VI.C.12.050(i)
(g) approaching the hexameter
Le Mont Saint-Michel inconnu 215: Dans ce manuscrit, chaque
mois commence par un vers (?) latin dont la mesure paraît se rapprocher de
l’hexamètre. Il indique
les jours funestes de chaque mois. [In this manuscript each month begins with a
Latin verse (?) in a measure that come close to a hexameter. It indicates the
unlucky days of each month.”]
VI.C.12.051(a)
(h) orphreys (orfrois)
Le Mont Saint-Michel inconnu 217: Le 16 octobre, l’église du
Mont célèbre l’apparition de l’archange au Mont Tumbe et il est spécifié, dans
le manuscrit, que les religieux doivent, ce jour-là, revêtir la chape brodée
d’or avec les orfrois d’argent. [On 16 October the church of the
Note: Fr. Orfrois. Orphreys: gold embroidery, or any rich embroidery.
VI.C.12.051(b)
(i) tourists shown false house
Le Mont
Saint-Michel inconnu 219-20: Recherchons, maintenant, l’endroit où
Duguesclin fit élever au Mont un logis à dame Tiphaine. / On montre de nos
jours aux touristes, gens admirateurs et crédules, une très jolie tourelle,
appelée tour du Guet. [...] [219] [...] Mais la vérité historique proteste pour
cette excellente raison que la tour du Guet fut construite sous Robert Jolivet,
de 1415 à 1419. Il suffit d’ailleurs de jeter un coup d’œil sur cette tourelle
pour y reconnaître aussitôt la facture du quinzième siècle. Or Tiphaine mourut
à Dinan en 1374, c’est-à-dire quarante-cinq ans environ avant que cette
construction ne fût élevée. [Let us look for the spot where Duguesclin had
a dwelling built for the lady Tiphaine. To this day tourists, admiring and
credulous people, are shown a very beautiful tower, called the
VI.C.12.051(c)
(j) b dates letter 7 (5)
? Le Mont Saint-Michel inconnu
222: Cuvelier est le seul témoin contemporain qui mentionne ce mariage et il
place cet événement entre l’affaire d’Evran et le procès intenté par Bertrand à
l’Anglais Felton, c’est-à-dire à la fin de 1363. Toutefois, cette date
nous semble très contestable.
[Cuvelier is the sole contemporary witness who mentions the marriage and
he places the event between the Evran affaire and the trial by Betrand of the
Englishman Felton, i.e. the end of 1363. In any case, to us the date seems very
questionable.]
Note: Inspired
by the lucky or unlucky days in Tiphaine’s star-charts (e.g. on p. 216) or by
Dupont’s unrelenting search for the right dates (e.g. on p. 222)
VI.C.12.051(d)
(k) most certainly
? Le Mont Saint-Michel inconnu
226: Par bonheur, des pièces originales ont été découvertes dans les archives
des deux pays et, grâce à certaines chartes, il est possible de fixer d’une
façon indiscutable, les dates du départ et du retour de Bertrand
Duguesclin.
? Le Mont Saint-Michel inconnu
229: Il s’appelait Geoffroy de Servon et tirait, sans doute, son nom d’une
petite paroisse située à trois lieues environ du Mont Saint-Michel et qui avait
eu pour seigneurs la noble lignée des Foulques Paynel. [Luckily
the original pieces were discovered in the archives of two countries and,
thanks to a number of charters, it is possible to fix the dates of departure
and return of Bertrand Duguesclin with indisputable certainty.
His name was Geoffroy of Servon, a name based, undoubtedly, on a small
parish at approximately three leagues from Mont Saint-Michel which had as its
lords the noble lineage of the Foulques Paynel.]
VI.C.12.051(e)
VI.B.14.060
(a) L’amour
d’une soeur / Un frère ne le connait
Proverbes et dictons 80: L’amour d’une soeur / Un frère ne le connaît. [The love of a sister is something a brother does not know]
VI.C.12.051(g)
(d) rJaun (ik)
Proverbes et dictons 82: Iann banezenn, / Iann ar peul, / Iann ioud, / Iann laou, / Ian ar seac’h, / Iannfrank-he-c’houzouk, / Iann lip-he-werenn, / Iann ar madigou, / Iann pilpouz, / Iann golo pod, / Iannik koutant. [John (stupid like a) parsnip, Pious John (the silly one), John Porridge (the stupid one), Lousy John (the dirty one), John Dry (the miser), John Wide-Throat (the heavy drinker), John Lid-on-the-Pot (the complaisant husband), Johnny Happy (the deceived husband)]
Note: In VI.B.19.036, Shem similarly receives a nickname based on a foreign (Austrian) paradigm (Sheml, after Franzl).
MS 47482b-57, ILA: but all
the same, listen, ^+Jaunik+^ accept this last minute gift | JJA 57:115 | late 1924 | III§1A.*3/1D.*3//2A.*3/2C.*3 | FW 457.36
(j) looking for a fifth
foot / (goat)
Proverbes et dictons 91: Chercher cinq pieds à un mouton. (Chercher midi à quatorze heures.) [Looking for the fifth foot of a sheep (To miss the obvious)]
VI.C.12.052(c)
VI.B.14.061
(d) glao = rain
Proverbes et dictons 128-9: Milin laz-logod, — e vez dour awalc’h d’eur zilienn pa vez glao. Moulin tue souris, — assez d’eau pour une anguille il a quand vient la pluie. [A mill kills a mouse,—comes the rain, it has enough water for an eel]
VI.C.12.052(g)
VI.B.14.062
(d) Bouch Kerneou / Staoter en he graou
Proverbes et dictons 152: Bouc’h
Kerneou / Staoter en he graou. [He-goat from
VI.C.12.053(i)–054(a)
(f) gwenn = white
Note: See 079(h).
Proverbes
et dictons 158-9: C’houez ann the hag ar c’hafe / A zo gant merc’hed Landerne; / C’houez
ann thin hag ar roz gwenn / A zo gant merc’hed Lesneven
Qui sent le thé et le café? / Ce sont les filles de Landerneau. / Qui sent le thym et les roses blanches? / Ce sont les filles de Lesneven. [Who smells like tea and coffee? The girls from Landerneau. Who smells like thyme and white roses? The girls of Lesneven]
VI.C.12.054(c)
VI.B.14.063
(g) desiderantur
Not found in Myrdhinn. ?Myrdhinn 431: (Prophetiae
desiderantur.)
Note: This is the single occurrence
of the word in the book. L. Prophetiae desiderantur. Prophets are
wanted.
VI.C.12.055(c)
(h) Columbanus (black) /
conv. Merlin
Myrdhinn 66-7: trois hommes vraiment saints cherchent Merlin pour le convertir [...]
Le premier arrive d’Irlande; il est monté sur un
cheval noir, son manteau est noir, sa chevelure est noire, sa figure est noire,
toute sa personne est noire. Merlin reconnaît le grand
docteur de l’Eglise irlandaise, Colomban [three truly holy men come to convert
Merlin […] The first comes from
VI.C.12.055(d)
(l) gb bit torn
Myrdhinn 98: Quel fut l’effet de cette nouvelle dans l’école du pédagogue, et le cri des Armoricains? Une rature du manuscrit empêche de le dire expressément; mais de jeunes Cambriens n’auraient pas manqué de s’écrier: ‘Merlin l’avait prédit!’ [What was the effect of this news in the teacher’s school, and the cry of the Armoricans? A deletion in the manuscript makes it impossible to be certain; but the young Cambrians cannot have failed to have cried ‘Merlin had predicted it!’]
MS 47483-120, TsILS:
listen, Jaunick, accept this last moment gift ^+widow’s mite ^+though
a+^ little weeny ^+bit torn ^+in 1 or 2 places+^,+^ from my hands | JJA 57:187 | Mar 1926 | III§1A.5/1D.5//2A.5/2B.2/2C.5
| FW 458.01
VI.B.14.066
(j) gDruimsaileach / (Field of Sallows) /
MS 47483-117, TsIA: ^+for them breezes ^+zipping+^ round by Drumsally do be devils to flirt.+^ | JJA 57:184 | Mar 1926 | III§1A.5/1D.5//2A.5/2B.2/2C.5 | FW 449.26
VI.B.14.068
(e) the marches
Le Mont Saint-Michel Inconnu 232-3: Non loin de ce château dont l'importance était considérable, puisqu'il
se trouvait sur les confins des marches normande et bretonne, s'élevait
l'église de la paroisse, humble ecclisiole de campagne, dont les bienfaiteurs
étaient les Malesmains, depuis le commencement du [232] treizième siècle. [Not far
from the considerably important castle, because it was at the border of the
Normandy and Brittany, the church of the parish rose up, a humble country
chapel, the benefactors of which had been, since the beginning of the
thirteenth century, the Malesmains.]
VI.C.12.060(d)
(g) His words were
eloque >
(h) Quand il eut quitté ses /
habits sacerdotaux le bon / abbé prodigua certainement / des paroles de
consolation / à l’infortuné connétable. / Elles, à n’en pas douter, /
éloquentes et persuasives: / quelques mois après / Duguesclin épousait / Jeanne
de Laval
Le Mont
Saint-Michel inconnu 235-6: Il y avait à peine trois ans que
Tiphaine n’habitait plus sa maison du Mont Saint-Michel, quand, en 1374, elle
tomba malade à Dinan, peut-être dans ce logis de la rue de la Croix, où la
tradition seule prétend qu’elle demeura. Sentant sa fin très prochaine, bien
que son quarantième printemps n’eut pas encore fleuri, elle appela auprès
d’elle Goeffroy de Servon. Il accourut. Six heures suffisaient pour se rendre
du Mont à Dinan. En passant par Pleudihen, il dut jeter un regard attristé sur
le château de la Bellière où Tiphaine aimait aussi à venir. Il la réconforta
par de pieuses paroles et ils évoquèrent, assurément, plus d’un souvenir du
Mont Saint-Michel; puis le bon abbé, ayant fait à dame Duguesclin les suprêmes
onctions, l’âme un peu mystique de la fée s’échappa de son corps gentil et
s’envola vers l’éternité à travers les espaces | éthérés où roulent les mondes.
Deux jours après, Geoffroy officiait pontificalement en l’église Saint-Sauveur
de Dinan et sa voix tremblait, sans doute d’émotion, quand il donna la dernière
absoute; enfin le convoi se dirigea, lentement, vers le couvent des Jacobins et
le cercueil disparut bientôt dans les sombres caveaux de la chapelle. / Quand
il eut quitté ses habits sacerdotaux, le bon abbé prodigua certainement des
paroles de consolation à l’infortuné connétable. Elles furent, à n’en pas
douter, éloquentes et persuasives: quelques mois après Duguesclin épousait
Jeanne de Laval. [It was not yet three years since Tiphaine had
lived in her house in Mont Saint-Michel, when, in 1374, she fell ill in Dinan, perhaps
at her lodgings in the rue de la Croix, where tradition tells us she lived.
Feeling that she was close to the end, although her fortieth spring had not yet
blossomed, she called Geoffroy de Servon to her side. He came. Six hours was
enough to go from the
Note: See 20(c). Duguesclin married his second wife, Jeanne de Laval, in 1373.
VI.C.12.060(e)–061(a)
VI.B.14.069
(a) excellent catholic
Le Mont Saint-Michel inconnu 238: Mlle Zoë de V.....
appartenait à la meilleure noblesse de la Basse-Normandie; un de ses ancêtres
faisait partie de la fameuse expédition de 1066 et plusieurs de ses aïeux
avaient joué un rôle considérable dans l’histoire du Mont Saint-Michel.
Excellente catholique, elle ne s’offusquait pas de ce que plusieurs membres de
sa famille aient été huguenots et même elle rappelait volontiers qu’une de ses
arrière-grand’mères, dont la naissance remontait au début du dix-septième
siècle, lui disait vers 1789: « Ma petite Zoë, je ne te souhaite pas de revoir
jamais des moines au Mont Saint-Michel. » [Mlle Zoë de V… belonged to the best nobility of Lower
Normandy ; one of her ancestors was part of the famous expedition of 1066
and several of them played an important part in the history of Mont
Saint-Michel. Excellent Catholic as she was, she did not mind that several members
of her family had been Huguenots and she even liked to recall that one of her
great-grandmothers, who was born at the beginning of the seventeenth century,
told her around 1789: “My little Zoë, I wish you would never see the monks in
Mont Saint-Michel again.”]
VI.C.12.061(b)
(b) Send turbot to bishop / to get power to confess
Le Mont
Saint-Michel inconnu 250-1: Cependant, le prélat ne demeurait pas
toujours sensible à la politesse que lui faisaient les moines; c’est ainsi
qu’en mai 1646 « un estur- [250] geon parfaitement beau, gros et grand», fut
péché entre le Mont et Tombelaine, il fut apporté « tout vif, dans la cuisine
du monastère et là y fut mesuré, ayant 9 pieds et demi de longueur et gros à
proportion. Le R. P. Dom Dominique Huillard, prieur, de l’advis de la
communauté l’envoya, dès le bon matin, à Messire Roger d’Aumont, révérendissime
et illustrissime évêque d’Avranches, lequel eut fort agréable ce présent qui
méritait bien aussi estre agréé, croyant par là obliger le seigneur à aimer le
monastère et la Religion ; mais l’issue en a été différente ainsi que je le
dirai en son lieu [1]. »
[1] Les moines voulaient obtenir de l’évêque l’autorisation de confesser
tous ceux qui se présenteraient à eux; ils engagèrent à ce sujet des
conversations avec l’évêque d’Avranches et c’est au cours de ces négociations
qu’ils offrirent le beau turbot. Ils en furent pour leurs frais. Le 2 mai 1647,
Monseigneur d’Avranches défendit aux religieux d’ « ouyr les confessions du
peuple et invalida toutes les absolutions ». Cette mesure irrita les moines à
un degré que l’on ne saurait imaginer. Aussi firent-ils sur son nom un jeu de
mots; ils l’appelèrent Rodomont.
[Still, the prelate was not always susceptible to the politeness shown
him by the monks ; thus in May 1646 “a perfectly beautiful, heavy and big
sturgeon” was caught between the
1. The monks wanted from the bishop the privilege of being able to hear
confession of everybody who came to them; they started negotiations with the
bishop of Avranches for that purpose and it was during these that they offered
him this beautiful fish. It was in vain. On May 2, 1647, His Grace of Avranches
forbade the monks to “hear confessions of the people and he invalidated all
their absolutions.” This decision irritated the monks to a degree that cannot
be imagined. So they made a pun on his name: they called him Rodomont.]
VI.C.12.061(c)
(c) like a
Note: See 021(h).
VI.C.12.061(d)
(d) horse shod backwards
Le Mont
Saint-Michel Inconnu 252-3: Les Montgommery étaient, peut-être, les
plus grands personnages du pays; ils brillaient au premier rang parmi les
huguenots dans ce coin de province dont fait partie le Mont Saint-Michel,
l’Avranchin. Jacques, sieur de Lorges, comte de Montgommery, originaire
d’Ecosse, attaché au service de François 1er, avait eu un fils Gabriel Ier, dit
le Grand Montgommery, celui-là même qui avait blessé à mort, dans une joute
d’armes, le roi Henri II. Marié avec Isabeau de la Tiral qui fut, après sa
mort, dame de Ducey, il eut quatre garçons et quatre filles. Il fut décapité en
1574, mais la sentence de villenage portée sur ses enfants n’eut pas de suites.
Son fils aîné, Gabriel II, marié à Suzanne de Boucquetot dont il eut cinq fils
et une fille, fut pour le Mont un terrible adversaire. On sait qu’il faillit
s’emparer par ruse de l’abbaye-forteresse, dans la nuit du 29 au 30 septembre
1591. / Cette tragique aventure le rendit célèbre et odieux dans
le pays; tout homme vindicatif, injuste, impie et cruel, était immédiatement
ap- [252] parenté par le peuple à Montgommery, tant et si bien qu’on ne
distingua plus entre eux les membres de la famille. On ne faisait aucune
différence entre Jacques ni les deux Gabriel. La fatalité, qui avait pesé sur
les Montgommery, dont le second chef était devenu dans la langue populaire «
celui qui avait tué le roi » (et un autre aïeul en jouant, n’avait-il pas brûlé
cruellement, avec un tison, le roi François 1er?), avait encore accru leur
renommée. La légende le représentait comme errant sans cesse sur la côte
normande, de Coutances à Pontorson. Pas un seul château qu’il ne visitât tous
les mois. Il venait battre de la fausse monnaie à Tombelaine; la nuit,
détrousseur de grands chemins, ferrant son cheval au rebours, afin de dépister
ceux qui osaient se lancer à sa poursuite, il arrêtait les pèlerins attardés;
devenu le diable en personne, dès qu’il était en selle, il martyrisait les
pauvres prêtres qu’il forçait de célébrer des messes sacrilèges dans ses
prêches de Chasseguay, de Cormeray et de Ducey.
[The Montgommercys were, perhaps, the greatest of the land ; they
were among the first of the Huguenots in this corner of the province of which
Mont Saint-Michel was a part, the Avrancin. Jacques, sire of Lorges, count of
Montgommery, originally Scottish, in the service of François I, had a son
Gabriel I, called the Great Montgommery, the same one who had mortally wounded,
in a joust, Henry II. Married to Isabeau de la Tiral who was, after his death,
dame of Ducey, he had four boys and four girls. He wsa beheaded in 1574, but
the sentence of villenage against his children was never executed. His elder
son, Gabriel II, married to Suzanne de Boucquetot with whom he had five sons
and a daughter, was a terrible enemy of the
VI.C.12.061(e)
(e) C’est la part de >
VI.C.12.061(f)
(f) Rien pour les autres, tout
pour lui
Le Mont Saint-Michel inconnu 258n2: Voici sur Montgommery un dicton de l’Avranchin:
C’est la part de Montgommery
Rien pour les autres, tout pour lui. [This is a saying on Montgommery from
Avranchin : This is the part of Montgommery / Nothing for the others, all
for him.]
Note: From ‘la part de’ Joyce drew a line
to ‘Montgommery’.
VI.C.12.061(g)
(g) Cyrographum >
Note: Cyrographum. Obsolete form of ‘chirograph’, a word with various meanings: an indenture; a bond given in writing; one of three forms in which the will of the Papal See is expressed in writing (OED).
VI.C.12.062(a)
(h) Litis Divisio >
Note: L. Litis divisio. The division of a legal argument.
VI.C.12.062(b)
(i) souch cheque >
Note: Fr. Souche. Stub.
See reproduction: there is a zigzagging line between the two words, representing the perforation between the cheque and the stub.
VI.C.12.062(c)
(j) v false abbatial titledeed
Le Mont Saint-Michel inconnu 262-3: Il suffit de remarquer
que la charte confirmant la prétendue donation est datée de 1085; or, elle est
signée de Léofric, lequel mourut en 1072. Elle porte donc en elle-même la
preuve de sa fausseté. Ces supercheries ne sont pas rares; tantôt elles
procèdent d’un excès d’amour des religieux pour leur moustier; plus l’origine
de l’abbaye ou du prieuré était reculée, plus grande paraissait sa gloire;
tantôt les faussaires avaient pour but de faciliter aux descendants des
donateurs la revendication des biens concédés par leurs ancêtres. Cette
pratique coupable, contre laquelle des peines sévères étaient édictées, fit
naître les chartes doubles, sur lesquelles on écrivait en grosses lettres les
mots CYROGRAPHUM ou LITIS DIVISIO; on coupait ensuite le titre en deux parties,
soit en ligne droite, soit [262] en ligne ondulée, soit en dents de scies ou en
créneaux, mais ces endentures ne supprimèrent pas les fraudes. [It is enough to say that the charter
that seems to confirm this donation is dated 1085 ; yet it is signed by
Leofric, who died in 1072. It carries thus in itself the proof its mendacity.
These frauds are not rare; mostly they derive from an excessive love on the
part of the monks for their monastery; the older the abbey or the priory, the
greater its glory; so the forgers wanted to help the descendants of the donors
to regain the goods that had been given by their ancestors. This guilty
practice, against which severe penalties were enacted, gave rise to double
charters, on which one wrote in large letters the words CYROGRAPHUM or LITIS
DIVISIO; the title was then cut in two, either in a straight or a wavy line or
in saw teeth or in battlements, but these indentures did not suppress the
frauds.]
VI.C.12.062(d)
(k) a hide of grassland
Le Mont Saint-Michel inconnu 265: Dans un autre passage de l’Exon Domesday, le Mont Saint-Michel de
Normandie est porté comme tenant une hide de terre et deux églises dont l’une
avait appartenu au comte Harold et l’autre à lady Eadgyth; dans le Devonshire,
il possédait trois seigneuries, dont Harold et Gytha avaient été spoliés. Enfin
dans le Hampshire, il tenait du roi une hide et la dîme du manoir de
Basinguestoches, aujourd’hui Basingstoke. [In another section of the Exon Domesday, the
Mont Saint-Michel of
Note: Hide. Old English measure of land, the equivalent of 120 acres, variously defined as sufficient to support a family, or as much as could be ploughed in one year.
VI.C.12.062(e)
(l) Hastings
Senlac
Le Mont Saint-Michel inconnu 266n3: Le débarquement des troupes de Guillaume eut lieu à Pevensey,
le 28 septembre; la bataille de Senlac se livra le 14 octobre: elle est
improprement appelée bataille de Hastings par tous les historiens français;
plus de 3 lieues séparent Hastings de la colline où s’engagea l’action de
Guillaume contre Harold. [The
landing of William’s army took place at Pevensey, on 28 September ; the
battle of Senlac was on 14 October, it is wrongly called the battle of
VI.C.12.062(f)
(m) Chinese seals in Irish / fields
? Le Mont Saint-Michel inconnu
280: Enfin, il y a quelques années, un archéologue appelait notre attention sur
une excavation creusée en plein roc, derrière une maison située à gauche en
montant l’unique rue de la ville, tout auprès d’un assez beau logis,
remarquable par ses larges cintres en granit et ses longues fenêtres décorées,
que les vieux montois nomment la Chapelle Saint-Sébastien et où M. Pigeon a
voulu placer l’ancien Hôtel des Monnaies. Au fond du trou, creusé dans le
granit, on avait trouvé deux ou trois petits lingots de métal. [Finally a
few years ago an archeologist called our attention to an excavation in the rock,
behind a house to the left when one goes up the only street in the city, close
to a rather nice lodging that the old Montois called the Chapel of Saint
Sebastian and where M. Pigeon had wanted to place the old Hotel des Monnaies.
At the bottom of the hole, carved into the granite, one found two or three
metal ingots.]
Note: Possibly inspired by this account of an
archeological excavation, or by the ‘
VI.C.12.062(g)
(n) beatille in his hat
Le Mont
Saint-Michel inconnu 280-1 [immediately following the previous
quotation]: Un examen rapide nous démontra que cette [280] excavation n’avait
rien de commun avec un four monétaire, le local eût été trop exigu comme
atelier; de plus, on ne l’eût certainement pas établi en pleine ville en raison
des gros risques qu’il y aurait couru; sa place eût été dans l’intérieur de
l’abbaye, non autre part. Il est bien plus probable que cette excavation
servait fondre des béatilles ou plombs de pèlerinage; la nature du métal
trouvé, étain et plomb, le démontre. Ce four devait dépendre d’une boutique de
quincaillerie, car s’il est certain que l’on vendait au Mont des enseignes de
pèlerinages, fabriqués surtout à Paris [1], on en confectionnait aussi sur
place, puisque l’ordonnance de dégrévement, rendue par Charles VI, le 15
février 1395 en faveur des boutiquiers du Mont, porte que le roi « ouït la
supplication des povres gens demeurant au Mont Saint-Michel faisans et vendant
enseignes de Monseigneur Saint Michel ».
1. L’enseigne (on appelait ainsi tout objet de métal, bijou, figurine ou
médaille) se portait attachée à la bérette. La plupart de ces images
étaient fondues dans des moules d’ardoise ou en pierre de Munich. [A rapid
examination showed that this excavation had nothing in common with a coin
smithy, the place was too narrow for a workshop; also it would never have been
built in the city because of the risks involved; its place would have been in
the abbey, nowhere else. It is much more reasonable to assume that this
excavation was supposed to serve as foundation for a shop used to melt béatilles
or leads for pilgrims; this is evident from the nature of the metal found, tin
and lead. This oven was part of a shop of an ironsmith, because it is certain
that while the pilgrimage signs sold on the Mont were usually made in Paris
[1], they were also made in the city, because the ordonance of relief given by
Charles VI on 15 February 1395 in favour of the shopkeepers of the Mont, claims
that the king “hears the complaints of the poor people living on the Mont
Saint-Michel who make and sell signs of Monsieur Saint Michel.”
1. The sign (this was the name of any object of metal, jewel, figure or
medal) was worn attached to a beret. Most of the images were molten in slate or
Note: Fr. Béatilles. See 032(h).
VI.C.12.062(h)
(o) Aber = bay >
Note: Breton. Aber. The mouth of a river. It is used in geography to designate a narrow
valley invaded by the sea.
VI.C.12.062(i)
(p) r8th wonder of world
Le Mont
Saint-Michel inconnu 284-5: Il est certain que la baie du Mont
Saint-Michel, limitée par le cap Lihou (Granville) et le Groin de Cancale, est
plus bretonne que normande | par l’étendue de ses côtes, la nature de ses
falaises et sa configuration générale; il ne lui manque que la profondeur de
ses eaux pour être tout à fait un « aber » armoricain. / Les Normands
eux-mêmes, si fiers de posséder sur leur terre-marine — (ce mot est du trouvère
Wace) — la huitième merveille du monde, ont reconnu, de vieille date, que la
baie appartient plus à la Bretagne qu’à leur propre province. [It is
certain that the bay of Mont Saint-Michel, between cape Lihou (Granville) and
Groin de Cancale, is more Breton than Normand by the extent of its coast, the
nature of its rockfaces and the general configuration; it only lacks water
depth in order to be altogether an Armorican “aber”. The Normans themselves, so
proud to have on their marine land (the expression was coined by the troubadour
Wace) the eighth wonder of the world, have long realized that the bay belongs
more to the Bretons than to their own province.]
MS 47472-131, LMA: white
elephant, ^+Dirty Butter, Cainandabler
VI.B.14.070
(a) knights of moon / gaugers >
Note: Gauger, gouger. Dublin slang. A cadger, a chancer,
a scoundrel.
VI.C.12.062(j)-(k)
(b) Catula (qu’as-tu-là?)
Le Mont Saint-Michel inconnu 296-7: Elles ont disparu à
jamais pour les Chevaliers de la Lune — titre donné jadis aux douaniers par les
contrebandiers de la côte — ces aventureuses nuitées que passaient, très patiemment,
[296] dans l’espoir souvent déçu d’une prise importante, ces braves Catula
(autre sobriquet né de leur interpellation : « Qu’as-tu là? ») Aujourd’hui plus
de contrebandiers dont les sacs étaient plus encore bondés de ruses et de
malice, que de sel, de poudre et de tabac. [They have disappeared forever for the Knights of the
Moon—a title given in the old days to the custom’s officers by the coastal
smugglers—these adventurous night that they spent patiently but so often in
vain in the hope of an important catch, these brave Catula (another of their
names born of their address: “What do you have there?”). Today no more
smugglers with sacks that contain more subterfuge and malice than salt, powder
or tobacco.]
Note: Fr. Qu’as-tu là? What do you have there?
VI.C.12.062(l)
(c) saumure (brine) >
Note: Fr. Saumure. Brine.
VI.C.12.063(a)
(d) rnoah = culvert
Le Mont Saint-Michel inconnu 299-300: Sur la tangue, que les
marées imprègnent, le flot dépose le sel dont il est chargé; les sauniers râclaient
le sablon avec une sorte de rabot, traîné par un cheval; quand une quantité
suffisante de ce sable vierge était amassée auprès de la saline, on l’entassait
dans une fosse, sur laquelle on versait de l’eau de mer ; cette eau, en
traversant le sablon, en dissolvait le sel et s’écoulait par des noës ou
anches, dans des tonneaux enfoncés dans la saline. Le saunier, après s’être
assuré, au moyen d’un instrument très primitif de l’état de saturation du
liquide appelé brine (c’est le mot anglais, brine, saumure), y puisait au moyen
d’un vase dit plongeou, puis il répandait la brine sur des plombs recouvrant
des fourneaux en terre sous lesquels brûlaient [299] les fumerots. [In the sands, impregnated by the
tides, the flow deposits the salt it carries ; the salt workers scraped
the sand with a kind of plane, pulled by a horse; when enough of this virgin
sand has been assembled near the salt works, it was put in a pit in which sea
water was poured; this water, going through the sand, dissolved the salt and
then flowed in “noës” or reeds, into barrels that are buried in the salt works.
The salt worker then with a very primitive instrument checks the level of
salinity of the liquid that is called brine (this is the English word for
“saumure”) which he then draws out with the help of a vessel that is called
“plongeou”, then he poured the brine on lead covers over clay stoves under
which burned wood fires.]
MS 47474-28, TsILA: ^+and noahs and culverts agush with tears of joy,+^ | JJA 47:409 | Apr-May 1925 | I.7§1.3/2.3 | FW 178.12
(e) du dernier bien
Le Mont Saint-Michel Inconnu 308: Le menu est de choix,
puisque c’est la fête « du patron Saint Maur »; M. de la Chastière se retire
enchanté, mais voici qu’une heure après, le couvent est envahi par les soldats
de la garde. Mme de la Chastière, furieuse sans doute de n’avoir pas été
invitée avec son mari, a donné l’ordre à certains officiers avec lesquels elle
est probablement « du dernier bien », de faire envahir le monastère; mais les
religieux résistent et il faut chasser de haute lutte les trois frères
portiers, auxquels les sbires du gouverneur finissent par « ravir les clefs du
chasteau ». [There is a
choice menu because it
is the feast of “the patron Saint Maur”; M. de la Chastière retires overjoyed,
but not an hour later the convent is invaded by soldiers of the guard. Mme de
la Chastière, no doubt furious that she has not been invited with her husband,
has ordered a number of officers with whom she is probably “close,” to invade
the monastery; but the religious resist and a big fight is necessary to get rid
of the three brother-gatekeepers, from whom the governor’s henchmen “ravish the
keys of the castle.”]
Note: Fr. Du dernier bien. Literally ‘of the last good’, meaning ‘as well as it is possible to be’. One says euphemistically that a man is du dernier bien with a woman to express the fact that he is her lover.
VI.C.12.063(b)
VI.B.14.071
(h) rSP bell
MS 47474-031v, LPA: and
brandishing his: ^+bellbearing+^ pen, the shining keyman of the door of — | JJA
47:416 | Apr-May 1925 | I.7§1.3/2.3 | FW
186.15
VI.B.14.072
(b) Nemhthur / heavenly (high) tower
Boulogne-sur-Mer 42: St. Fiacc states that the Apostle of Ireland was born at Nemthur—Nemthur, as all commentators agree, is not the name of a town, but of a tower.[...] “Neamthur is an Irish word which denotes a heavenly, or a high tower” (Rerum Hibernicarum Scriptores Veteres, Tom i., p. 96—O’Conor).
VI.C.12.065(d)-(e)
VI.B.14.073
(d) Niall’s raid narrated /
at
Boulogne-sur-Mer
18-19: Muir N’Icht, or Portus Ictius, then possessed
the finest harbour in northern
VI.C.12.066(f)
VI.B.14.074
(d) Succoth = feast of Tabernacles
Boulogne-sur-Mer 62: he received the name of Suchet at baptism […] This town [SP’s birthplace, Nemthur] was situated in Campo Taberniae, which is called the Field of Tents because, at one time, the Roman army pitched their tents there. In the British tongue Campus Tavern is the same as Campus Tabernaculorum.
Note: See 034(p), 109(c), 155(e). Joyce here equates Patrick’s name with Succoth, the Jewish Feast of Tabernacles (15-23 October), which commemorates the dwelling of the Israelites in their tents during their sojourn in the wilderness. The association reverberates through the Wake: see Census III, ‘Sucat’ for references.
VI.C.12.067(f)
(k) Schwyz
Uri Unterwalden >
VI.C.12.068(d)
(o)
Note: According to the legend of William Tell, in 1307, at Rütli, Werner Stauffacher, Walter Fürst, and Arnold von Melchthal swore an oath of union binding the three districts of Schwyz, Uri and Unterwalden. This was the founding act of the Swiss Confederation.
VI.C.12.068(h)
VI.B.14.075
(k) massiers >
Note: Fr. Massiers. Mace-bearers.
VI.C.12.069(g)
(l) hart / fouet >
Note: This entry is written to the right of (k) and (m).
Old Fr. Hart The more common meaning is noose or hanging, but it originally meant a thin branch, hence, in dialect, a whip (Fr. fouet) made from a branch. So this could either be a linguistic note or refer to the two penalties of hanging and whipping.
VI.C.12.069(h)
(m) croix du Fief >
Note: Fr. Croix du Fief. Cross of the fief: the name of a square in Saint Malo.
VI.C.12.069(h)
(n) all Jews & pagans out from / Spy Wedns to E - W -
Note:
Hiberno English. Spy Wednesday. The Wednesday before Easter.
Annales 1911, 160 : l’ancienne croix du Fief, qui
disparut à la Révolution. La croix se dressait jadis, en dehors des murs et
dans le port, sur un îlot de pierres brutes qui lui servait de piédestal. Elle
était l’intersigne de la juridiction de la seigneurie commune de l'Evêque et du
Chapitre de Saint-Malo. C’est au pied de cette croix, “que tous les trois mois,
les gens de la prévôté ecclésiastique venaient avertir, à son de trompe, après
le dernier coup de l’Angelus de midi, tous les tenanciers en rôture de l’évêque
et du chapitre, d’avoir à payer leurs redevances sous les trois jours, si mieux
n’aimaient voir leurs meubles vendus et leurs personnes emprisonnées, pour
encourir le bannissement, non seulement de la ville, mais aussi de tout le
territoire relevant de la juridiction ecclésiastique" (E. Herpin). C’est
aussi à la croix du Fief que “le Mercredi-Saint de chaque année, le grand chanoine
pénitencier, accompagné de son chapelain, de son enfant de choeur et de quatre
massiers, se rendait, en habit de choeur, publier l’ordonnance qui prescrivait
à tous les Juifs et païens, sous peine du hart et du fouet, de déguerpir avant
le premier son de l’Angelus, avec défense de rentrer avant le mercredi de
Pâques à midi” (E. Herpin)] [the ancient cross of the Fief, which disappeared
during the Revolution. This cross
used to stand, outside of the walls and in the port, in a little island of
rough stones that served as a pedestal. It was a symbol of the jurisdiction of
the common lordship of the Bishop and the Chapter of Saint-Malo. It was on the
foot of this cross “that every three months, people from the church’s Provost
came to warn, with the sound of trumpets after the last bell of the noon
Angelus, all the tenants in the service of the bishop and the chapter, to pay
their dues within three days, if they did not want to see their furniture sold
and themselves in prison, to be banned from the city and also from all the land
within the jurisdiction of the church”
(E. Herpin). It is also at the cross of the Fief that “on Ash Wednesday
of each year, the great penitentiary canon, accompanied by his chaplain, his
choir boy and four mace-bearers, went, in choir dress, to proclaim the
ordinance that ordered all jews and pagans, under pain of the rope and the whip,
to leave before the first sound of the Angelus, and to come back before Easter
at noon” (E. Herpin)]
VI.C.12.069(i)
VI.B.14.076
(a) ‡ templar’s cross / Lorrain
Note: The double cross is also known as the
Annales 1911, 162: On ne la remarquerait pas si elle
n’avait pas été peinte en rouge et si elle n’affectait la forme à deux
croisillons, que quelques-uns appellent, à tort, croix archiépiscopale et qu’il
serait plus just de nommer, conformément à la science héraldique, Croix de
Lorraine, ou des Templiers. [One could
hardly see it if it had not been painted red and if it did not have the two
braces that some, wrongly, call an episcopal cross and that should more
correctly be called, according to the science of heraldry, a Lorraine or
Templar’s Cross.]
VI.C.12.070(a)
VI.B.14.077
(h) Death & judgment / brought by sin n
VI.C.12.072(d)
VI.B.14.079
(a) Merlin, Irish stones
Myrdhinn 105-07: « Il y a en
Irlande, dit le devin, au sommet d'une haute montagne, des pierres d'une
prodigieuse grandeur, rangées en cercle, et formant comme une ronde, appelées
pour cela la Danse [105] des Géants. Personne de notre âge
ne connaît leur histoire; aucune force humaine ne les a mises debout; seule, la
puissance de l'esprit a pu les élever. Or voici ce que je vous propose: envoyez-les
chercher, et dressons-les ici dans le même ordre qu'elles le sont là. Nul monument
plus convénable ne pourrait être bâti en l'honneur de nos guerriers, nul ne
durera plus longtemps. »
En entendant Merlin parler ainsi, le roi ne put s'empêcher de sourire.
« Y pensez-vous? Faire venir de tels blocs de granit de si loin! Est-ce
que notre île manque de pierres?
— Ne riez pas, seigneur, répondit Merlin, car je vous parle
sérieusement. Ces pierres-là sont des pierres mystérieuses.
« Elles ont la vertu de guérir bien des maladies. L'eau que le ciel
verse dans leurs cavités ferme les blessures et rend la vue aux yeux malades. À
leurs pieds croissent des plantes douées de mille vertus salutaires. Il y a de
cela bien longtemps, des géants venus du fond de l'Afrique apportèrent ces
pierres précieuses, et les [106] rangèrent en cercle en Irlande, comme elles
l’étaient dans leur pays. »
En entendant parler Merlin, les guerriers bretons s'écrièrent:
« Ne tardons pas plus longtemps, partons! »
Et quinze mille hommes se présentèrent pour prendre part à l'entreprise.
Le roi mit à leur tête son frère Uter; les navires furent bientôt prêts, et on
les vit s'avancer vers l'Irlande, leurs voiles gonflées par le vent, et Merlin
debout à la barre du vaisseau amiral.
[There are in
Hearing Merlin speak like this, the king could not help smiling.
“Is this what you’re thinking of? To make such blocks of granite travel
such a distance! Don’t we have enough stones in this island?
— Don’t mock me, lord, answered Merlin, I am serious. These stones are
really mysterious.
“They heal many illnesses. The water that is poured by the heavens in
their cavities closes wounds and gives sight to blind eyes. At their feet grow
plants that have thousands of good uses. It has been like this for a long time,
ever since the giants who brought these stones from deepest Africa and placed
them in a circle in
“Let’s wait no longer and let’s go!” And fifteen thousand men
volunteered for this mission. The king gave them his brother Uter as their
commander; the boats were soon ready and they were seen travelling to
Note: A line connects ‘Merlin’ with ‘SP’ in the following entry.
(h) white ---
Not found in Myrdhinn, but
the word ‘gwen’ has that meaning, see 62(f).
VI.C.12.075(d)
VI.B.14.080
(b) Tu quoque veni
^+saepe+^ veni / O soror, O dilecta
Myrdhinn 129n1: Tu quoque saepe veni, soror, o dilecta [Come you also often, sister, loved one.]
VI.C.12.075(i)
VI.B.14.081
(l) shyster lawyer
VI.C.12.078(c)
VI.B.14.082
(g) PMG b
Note: P. M. G. Postmaster General.
Criterion II, VIII (July 1924) ‘Wordsworth Revisited-1’ 475: In 1813 he was appointed Stamp Distributor for Westmoreland.
Note: Alternatively, this and the following unit may be
associated with the Wireless Broadcasting Inquiry. See the note for 193(e).
Post Master General J.J. Walsh was a key person in the scandal.
VI.C.12.079(e)
(h) rtraverse yr statement
Note: See. 195(n).
Traverse. To deny at law.
MS 47482b-82v, MT: I beg to traverse above statement | JJA 58:040 | Nov-Dec 1924 | III§3A.*2/3B.*0 | FW 492.14
(i) otiose
VI.C.12.079(f)
(j) aver
VI.C.12.079(f)
(k) scuttle dash ventilator
Note: Advertisement in the papers at the time for the
Hudson and Essex Coach mentioned its ‘scuttle dash ventilator’.
VI.C.12.079(g)
(l) at home on a horse
Irish Independent 19 August 1924-7/4: Famous Cowboy Clown. […] Many
thrilling “stunts” were done by the riders, who are certainly very much at home
on horseback. Some wonderful riding was done by Tommy Tiernan, the world’s
champion.
VI.C.12.079(h)
VI.B.14.085
(f) couette
>
Note: Fr. Couette. A down bed.
VI.C.12.083(f)
VI.B.14.087
(d) kept (lived)
Miscellanies 60 [Euphranor and the narrator are going to visit
Lexilogus in his
VI.C.12.085(h)
(e) should (for this time only) not
Miscellanies 63: At last, after a little hesitation as to
whether he should wear cap and gown, (which I decided he should, for this time only, not,) Lexilogus was ready:
and calling out on the staircase to some invisible Bed-maker, that his books
should not be meddled with, we ran downstairs
VI.C.12.086(a)
(f) whenever he was
Miscellanies 69: “I suppose,” said Lycion, “your man—whatever
his name is—would carry us back to the days of King Arthur, and the Seven
Champions, whenever they were—that
one used to read about when a Child? I thought Don Quixote had put an end to
all that long ago.”
VI.C.12.086(b)
(g) Childhood / Knighthood / Manhood / Come day I’ll be a night
Miscellanies 73: The Anglo-Saxons distinguished the period
between Childhood and Manhood by the term ‘Cnihthade,’ Knighthood: a term which still
continued to indicate the connexion between Youth and Chivalry, when Knights
were styled ‘Children,’ as in the historic song beginning, “Child Rowland to
the dark tower came:” an excellent expression, no doubt; for every Boy and
Youth is, in his mind and sentiments, a Knight, and essentially a Son of
Chivalry.”
VI.C.12.086(c)
(h) though (Lat) - - - / when - - - (Greek / Said X laughing (?!)
Miscellanies 74: For, as Demopho says of young men: “Ecce autem similia omnia: omnes congruunt: Unum cognoris, omnes noris.” Mark the courage of him who is green and fresh in this Old world. Amyntas beheld and dreaded the insolence of the Persians; but not so Alexander, the son of Amyntas, άτε υέος τε έωυ, και κακωυ άπαθης (says Herodotus).
VI.C.12.086(d)
VI.B.14.088
(a) oso far as me b
Miscellanies 89: Euphranor laughed a little; and I went on:
“Better surely, for all sakes, to build up for her—as far as we may—for we cannot yet ensure the foundation—a
spacious, airy, and wholesome Tenement becoming so Divine a Tenant, of so
strong a foundation and masonry as to resist the wear and tear of Elements
without, and herself within. Yes; and a handsome house withal—unless
indeed you think the handsome Soul will fashion that about herself from
within—like a shell—which, so far as
her Top-storey, where she is supposed chiefly to reside, I think may be
the case.”
?MS 47484a-275, TsILA: ^+who ^+so far as him
was concerned+^ was only standing to the corner of
(b) did not he >
MS 47472-153v, TsLPA: ^+Did not she […] thrice sfidare him […] And did not he […] misbrand her behaveyour […]+^ | JJA 45:194 | early 1927 | I.3§1.3/2.3/3.3 | FW 068.13-19
(c) Euphranor >
(d) ocasehardened
Miscellanies 90 [immediatly following the previous quotation]:
“Ah,” said Euphranor, “one of
the most beautiful of human Souls, as I think, could scarce accomplish that.” “Socrates?” said
MS 47472-160, TsILA: but it oozed out in crossexamination ^+of the casehardened testies+^ | JJA 46:037 | 1926-7 | I.4§1A.3 | FW 087.34
(e) — , I doubt n
Miscellanies 91: Euphranor thought not.
“However, I
know not yet whether I have ever had an Infant Hero of any kind to deal with;
none, certainly, who gave any indication of any such ‘clouds of glory’ as your
Wordsworth tells of, even when just arrived from their several homes—in
Alexander‘s case, of a somewhat sulphureous nature, according to Skythrops, I doubt. No, nor of any young
Wordsworth neither under our diviner auspices.”
VI.C.12.086(e)
(f) ‘gays’ Suffolk
Miscellanies 97 [discussing nursery rhymes they learned when
young, Little Bopeep, Little Boy Blue, the London Bells etc.]: “Then that
Tragedy of ‘Cock Robin’—the Fly that saw it with that little Eye of his—and the
Owl with his spade and ‘Showl’—proper old word that too—and the Bull who
the Bell could pull—and—but I doubt whether you will approve of the Rook
reading the Burial Service, nor do I like bringing the Lark, only for a rhyme’s
sake, down from Heaven, to make the responses. And all this illustrated by
appropriate—‘Gays,’ as they call them
in
VI.C.12.087(a)
(g) Thaumas father of Iris
Miscellanies 97-8: “Then as your punning friend Plato, you told me, says that Thaumas—Wonder—is father of Iris, who directly
communicates between [97] Heaven and Earth—as in the case of that
Bed-post-kissing Apollo—you, being a pious man, doubtless had your Giants,
Genii, Enchanters, Fairies, Ogres, Witches, Ghosts——“
VI.C.12.087(b)
(h) hornbook
Miscellanies 99:
“To Master John, the Chamber-maid
A Horn-Book gives of Ginger-bread;
And, that the Child may learn the better,
As he can name, he eats the Letter.’”
Note: Hornbook. An early form of child’s primer, usually consisting of the alphabet, the ten digits and the Lord’s Prayer, written on a sheet of paper encased in a protective covering of translucent horn.
VI.C.12.087(c)
?MS 47483-39, TsIA: With his ^+unique hornbook
and his+^ prince of the apauper’s pride | JJA
57:173 | Mar 1926 | III§1A.5/1D.5//2A.5/2B.2/2C.5 | FW 422.15
(j) a piece of arable
Miscellanies 110: “And only think, said I, “if as in some
German School Fellenberg’s, I think they were, beside the Playground, a piece
of Arable to work in — perhaps at a daily wage of provender according to the
work done — what illumination might some young Lycion receive, as to the
condition of the Poor, ‘unquenchable by logic and statistics,’ says Carlyle,
‘when he comes, as Duke of Logwood, to legislate in Parliament.”
VI.C.12.087(e)
(k) no Edwin he
Miscellanies 135-6:
“Are you not forgetting,” said I, “that Burns was not then singing of himself,
but of some forsaken damsel, as appears by the second stanza? which few, by the
way, care to remember. As unremember'd it may have been," I continued, after
a pause, “by the only living — and like to live — Poet I had known, when, so
many years after, he found himself beside that ' bonnie Doon ' and — whether it
were from recollection of poor Burns, or of 'the days that are no more' which
haunt us all, I know not — I think he did not know — but, he somehow ' broke '
as he told me, ' broke into a passion of tears.' — Of tears, which during a
pretty long and intimate intercourse, I had never seen glisten in his eye but
once, when reading Virgil ‘dear old Virgil,’ as he call'd him — together : and
then of the burning of Troy in the Second Eneid whether moved by the
catastrophe's self, or the majesty of the Verse it is told in — or, as before,
scarce knowing why. For, as King Arthur shall bear witness, no young Edwin he,
though, as a great Poet, comprehending all the [135] softer stops of human Emotion in that Register
where the Intellectual, no less than
what is call'd the Poetical,
faculty predominated.
VI.C.12.087(f)
(l) ‘mismeasure’ >
VI.C.12.087(g)
(m) closet
Miscellanies 136-7:
Something to this effect I said, though, were it but for lack of walking
breath, at no so long-winded a stretch of eloquence. And then Euphranor, whose
lungs were in so much better order than mine, though I had left him so little
opportunity for using them, took up where I left off, and partly read, and
partly told us of a delightful passage from his Godefridus, to this effect,
that, if the Poet could not invent, neither could his Reader understand him,
when he told of Ulysses and Diomed listening to the crane clanging in the marsh
by night, without [136] having
experienced something of the sort. And so we went on, partly in jest, partly in
earnest, drawing Philosophers of all kinds into the same net in which we had
entangled the Poet and his Critic — How the Moralist who worked alone in his
closet was apt to mismeasure Humanity, and be very angry when the cloth he cut
out for him would not fit — how the best Histories were written
by those who themselves had
been actors in them Gibbon, one of the next best, I believe, recording how the
discipline of the Hampshire Militia he served as Captain in — how odd he must
have looked in uniform — enlighten'd him as to the evolutions of a Roman Legion
— And so on a great deal more; till, suddenly observing how the sun had
declined from his meridian, I look'd at my watch, and ask'd my companions did
not they begin to feel hungry, like myself? They agreed with me; and we turn'd
homeward
VI.C.12.087(h)
(n) , for anything I now / know,
Miscellanies 139-40:
I then inquired about his own reading, which, though not much, was not utterly neglected,
it seemed; and he said he had [139] meant to ask one of us to beat something into his
stupid head this summer in
VI.C.12.087(i)
(o) a plaister >
Note: Plaister. Alternative spelling of ‘plaster’ and sharing its varied senses; but this form is now archaic, though it survives in Scottish and Northern English dialect.
VI.C.12.087(j)
(p) olaughter (witness joined)
Miscellanies 143-4:
“One knows so exactly," said Lycion, “what the Doctor would choose, — a
woman”
‘Well
versed in the Arts Of Pies, Puddings, and Tarts,’ as one used to read of
somewhere, I remember.”
“Not forgetting,” said I,
“the being able to help in compounding a pill or a plaister; which I dare say
your Great-grandmother knew something about, Lycion, for in those days, you
know, Great ladies studied Simples. Well, so I am fitted, — as Lycion is to be [143] with one who can Valse
through life with him.”
“‘And
follow so the ever-rolling Year
With
profitable labour to their graves,’”
added Euphranor, laughing.
Note: See reproduction. This has been written sideways in the right margin. Cf. VI.B.5.023(i)
MS 47472-160, TsBMA: outbroke much laughters,
in which ^+, under the mollification of methaglin,+^ the witness
^+testifier+^ ^+reluctingly+^ joined | JJA
46:037 | 1926-7 | I.4§1A.3 | FW 092.02-5
VI.B.14.089
(a) the Chair
Miscellanies 145:
“Not, however, till we have the Doctor's famous Ballad about Miss Middleton's
possible Great-Great-Grandmother," cried Euphranor, “by way of Pindaric
close to this Heroic entertainment, sung from the Chair, who probably composed
it—”
“As little as could sing
it,” I assured him.
VI.C.12.087(k)
(b) oespecially when old, which / they soon get to look
Miscellanies 146:
So with a prelusive “Well then,” I began — “I’ll sing you a Song, and a merry,
merry Song—”
By the way, Phidippus, what
an odd notion of merriment is a Jockey’s, if this Song be a sample. I think I
have observed they have grave, taciturn faces, especially when old, which they
soon get to look. Is this from much wasting, to carry little Flesh — and large —
Responsibility?”
MS 47478-254, TsBMA: she will […] learn from
Dalcrose how to drop her umbrella ^+for disorderliness is their sex’s bugbear
especially when old which they soon get to look.+^ | JJA 52:159 | 1932 | II.2§4.2 | [MS ®] MS 47478-288, TsBMA: 3. Especially
^+It must be some bugbear in the gender especially+^ when old which they soon
get to look. | JJA 52:210 | 1934 |
II.2§5.0 | FW 275.F3
(f) gb drags feet
MS 47484a-47, TsILA: Faith
then, first he come up, ^+^+the rake,+^ dragging his feet in the usual course
^+like a schottisch+^+^ | JJA 58:187
| Dec 1924 | III§3A.*2+/3B.*0+ | FW
516.10
(k) it shall be asked / for us
Miscellanies 163: Not but we can feel the warning whisper too,
when Jeremy Taylor tells us that one day the bell shall toll, and it shall be
asked, ‘For whom?’ and answered, ‘For us.’
VI.C.12.088(f)
(l) odurum & durum non / faciunt murum
Miscellanies 172: Some extracts are from note-books, where the
author’s name was forgot; some from the conversation of friends that must alike
remain anonymous; and some that glance but lightly at the truth are not without
purpose inserted to relieve a book of dogmatic morals. “Durum et durum non
faciunt murum.”
Note: L. Durum et durum non faciunt murum. Hard and hard (i.e. stern measures) won’t build a (protective) wall.
MS 47472-6, LMA: domecreepers ^+thurum and thurum in fancymud murum+^ | JJA 44:107 | Nov-Dec 1926 | I.1§1.*2/2.*2 | FW 006.05-6
(m) presented to vicarage of —
Miscellanies 173: … took his degree in 1807, at Trinity
College Cambridge; a year after was ordained deacon, and entered on the curacy
of Allington in Lincolnshire, where he continued till 1811, when he went to
reside at Trowbridge, in Wiltshire, to which Rectory his father had just been
presented by the Duke of Rutland.
VI.C.12.088(g)
(n) jest for it
Miscellanies 181: 1802 Visit with Mary to Coleridge at
Keswick, who, afterward engaging to write for the Morning Post, gets Lamb to
jest for it, at £2 2s. a week.
VI.C.12.088(h)
(o) Mr Salt
Miscellanies 179: 1797 His Father dying, and carrying with him
what pension he had from Mr. Salt, Charles takes his sister home, and lives
with her on little more than his Clerkship of £100 a year.
VI.C.12.088(i)
VI.B.14.090
(c) Et Le Temps (Ohl)
Note: Fr. Et le temps. And the time.
VI.C.12.089(b)
(d) who wont to live
Miscellanies 163:
Fair violet! sweet saint!
Answer us—Whither art thou gone ?
Ever thou wert so still, and faint,
And fearing to be look'd upon.
We cannot say that one hath died,
Who wont to live so unespied,
But crept away unto a stiller spot,
Where men may stir the grass, and find thee not.
VI.C.12.089(c)
(e) mettant du desordre dans les /
hommes et de l’ordre / dans les maisons
Note: From a text by Tristan Tzara :
Comme les abeilles et les rames battant l’eau, les femmes travaillent l’air
avec des gestes agressifs et agiles, mettant du désordre dans les hommes et de
l’ordre dans les maisons.
VI.C.12.089(d)
(k) 20 yrs back it had (wd have) / elated one)
VI.C.12.089(i)
(l) gvery like him in the face
MS 47483-115, TsILA: ^+and
very like me ancestor^+, Old Father Knickerbocker,+^ +^ in ^+about+^ their faces,+^ | JJA 57:182 | Mar 1926 | III§1A.5/1D.5//2A.5/2B.2/2C.5 | FW
442.06-10
(m) hypp’d
Miscellanies 34-5: I am free of acute suffering, and not so
much hypp’d as might be forgiven in a man who has such trouble about his
breathing that it
Note: Hypped.
Affected with hypochondria, depressed.
VI.C.12.090(a)
(n) a skeely doctor >
VI.C.12.090(b)
(o) ryounkers
Miscellanies 35: I have no very acute pain, a
skeely doctor, a good nurse, kind solicitous friends, a remission of the worst
pain of my desk hours—so why should I fret? […] Love to the younkers.” Thine,
“B”.
Note: Skeely. Skilled, skilful. The word survives chiefly in Scottish and Northern dialect.
Younker. A young man, especially a fashionable one. A child.
MS 47482b-47, LMA: the time we ^+younkers+^ were tossing ourselves in bed | JJA 57:095 | late 1924 | III§1A.*3/1D.*3//2A.*3/2C.*3 | FW 431.35
VI.B.14.091
(a) keeping-room
Miscellanies 40: But nowhere was he more amiable than is some
of those humbler meetings — about the fire in the keeping-room at
Christmas, or under the walnut tree in summer.
Note: Keeping-room. A sitting-room or parlour.
VI.C.12.090(c)
(b) faultless monster / (Edw. FitzG—)
Miscellanies 52: He was content with a poem so long as it was good in the main, without minding those smaller beauties which go to make up perfection — content with a letter that told of health and goodwill, with very little other news — and content with a friend who had the average virtues and accomplishments of men, without being the faultless monster which the world never saw, but so many are half their lives looking for.
Note: Edward FitzGerald (1809-83), friend of Carlyle, Thackeray and Tennyson. Most famous as the translator of the ‘Rubáiyát of Omar Khayyám’. See 088(b).
VI.C.12.090(d)
(e) Ag 16 / July 31 / June
30 / May 31 / April 30 / March 31 / Feb [28] / Jan 31 / [=] 197
Apocryphal New Testament 199: [Jesus] turned to the apostles — to me Peter and John —
and said that Mary should appear to them again. ‘There are 206 days from her
death unto her holy assumption. I will bring her unto you arrayed in this
body.’
VI.C.12.090(e)
(f) astonied
Apocryphal New Testament 205: But [the Jews] being yet more inflamed in spirit went
unto the governor, crying out and saying: The nation of the Jews is destroyed
because of this woman [the Virgin Mary]: drive thou her away from
VI.C.12.090(f)
(g) Lord’s Day - All great event / Sonntag >
Note: G. Sonntag. Sunday.
VI.C.12.091(a)-(b)
(h) Mary’s wall cures lepers
Apocryphal New Testament 205: And it came to pass after that sound that the sun and the moon appeared about the house, and an assembly of the first-begotten saints came unto the house where the mother of the Lord lay, for her honour and glory. And I saw many signs come to pass, blind receiving sight, deaf hearing, lame walking, lepers cleansed, and them that were possessed of unclean spirits healed. And every one that was under any sickness or disease came and touched the wall where she lay, and cried: Holy Mary, thou didst bear Christ our God, have mercy on us. And forthwith they were cured.
VI.C.12.091(c)
(i) J.C prefers John . . . ^+b+^ virgin >
VI.C.12.091(d)
(j) apostles cast lots for / preaching areas
Apocryphal New Testament 205: When therefore the Lord and Saviour Jesus Christ for the life of the whole world hung on the tree of the cross pierced with nails, he saw standing beside the cross his mother and John the evangelist, whom he more especially loved beyond the other apostles because he alone of them was a virgin in body. Unto him therefore he committed the charge of the holy Mary, saying to him: Behold thy mother; and to her: Behold thy son. From that hour the holy mother of God continued in the especial care of John so long as she endured the sojourn of this life. And when the apostles had taken the world by their lots for preaching, she abode in the house of his parents beside the Mount of Olivet.
VI.C.12.091(e)
VI.B.14.092
(a) to even myself with / you
Apocryphal New Testament 211-12: And Paul came with them who was turned from the circumcision and taken with Barnabas to minister to the Gentiles. And when there arose among them a godly contention, which of them should first pray the Lord to show them the cause of their coming, and Peter exhorted Paul to pray first, Paul answered, saying: That is thine office, to begin first, since thou wast chosen of God to be a pillar of the church, and thou art before all in the apostleship: but me it befits not all all, for I am the least of all of you, and Christ was seen of me as of one born out of due time, neither presume I to even myself with you; yet by the grace of God I am what I am.
VI.C.12.091(f)
(b) began he >
VI.C.12.091(g)
(c) take [their palm] at the hand of John
Apocryphal New Testament 215: And he came near and kissed the bed, and forthwith all
pain left him and his hands were made whole. Then began he to bless God greatly
and to speak out of the books of Moses testimonies unto the praise of Christ,
so that even the apostles themselves marvelled and wept for gladness, praising
the name of the Lord. But Peter said to him: Take this palm at the hand of our
brother John, and go into the city and thou wilt find much people blinded; and
declare unto them the mighty
works of God, and whosoever believeth on the Lord Jesus Christ, lay this palm
upon their eyes and they shall see: but whoso believe not shall continue blind.
VI.C.12.091(h)
(d) S.P asks to be 13th judge
Apocryphal New Testament 217: All the disciples except Thomas now arrived on clouds,
and greeted her. They were John, James his brother, Peter, Paul, Andrew,
Philip, Luke, Barnabas, Bartholomew, Matthew, Matthias surnamed Justus, Simon
the Canaanite, Jude and his brother, Nicodemus, Maximianus (this must be the
legendary Maximin of Aix en
VI.C.12.091(i)
(e) 1½ hour to rise after [that v]
Apocryphal New Testament 217: On the
Sunday at the third hour Christ came down with a host of angels and took the
soul of his mother. Such was the light and fragrance that all fell on their
faces (as at
VI.C.12.092(a)
(f) assumption visible only
to / Thomas to whom BVM / throws her girdle / (
Apocryphal New Testament 217-18: Thomas
was suddenly brought to the
(1) The episode of Thomas
and the girdle is peculiar to this writing. The girdle is the great relic of
VI.C.12.092(b)
(g) chiliarch
Note: Chiliarch. The commander of a thousand men.
Apocryphal New Testament 220: The priests insisted on Mary’s banishment by
the governor. He sent a chiliarch
to
VI.C.12.092(c)
(h) Apostles taken to I — to see / hell, W angels pray for / devils, angel of waters
Apocryphal New Testament 225: The apostles then asked the Lord to show
them the place of torment, reminding him of his promise that on the day of the
departure of Mary they should see it. They were all taken on a cloud to the
west. The Lord spoke to the angels of
the pit, and the earth sprang upwards and they saw the pit.(1) The lost
saw Michael and begged for respite. Mary and the apostles fell down and
interceded for them. Michael spoke to them, telling them that at all the twelve
hours of the day and of the night the
angels intercede for creation. The angel of the waters intercedes for
the waters. Here the fragment ends.
(1) I have pointed out, and
the Rev. St. J. Seymour has elaborated the thesis, that this visit of the apostles to Hell was known in
VI.C.12.092(d)
(k) for future H count / nettlespikes
Revue
des Traditions Populaires (1904) 348 [the customs concerning the Consultations
amoureuses et présages]: A Plouagat, les jeunes gens et les jeunes filles, pour savoir ce que seront celles ou ceux qui
les épouseront, prennent une feuille de houx et en comptent le “picôts”
en disant sur chacun un mot. Celui qui tombe sur le dernier picôt indique la
qualité de celui ou de celle qu’on épousera.
Koant: Joli ou jolie
Kaer: Beau ou belle
Friponn: Espiègle
Dogen: Cocu ou cocue
Laër: Voleur ou
voleuse”
[In Plouagat, the young boys and girls, in
order to find out whom they are going to marry, take a leaf of nettle and count
the spikes by saying a word for each one. The word that falls on the last spike
indicates the quality of the person that one will marry.
Koant: Pretty
Kaer: Beautiful
Friponn:
Mischievous
Dogen: Cheated
Laër: Thievish”]
VI.C.12.093(b)
(l) fiancees stick pins in / S. Guirec’s nose / (Hindenberg)
Revue
des Traditions Populaires (1904) 349: A Ploumanac’h,
sur un rocher au bord de la grève se trouve l’oratoire de Zant Gwirek (Saint-Guirec). C’est une toute petite
construction au milieu de laquelle se trouvait une statue en bois représentant
ce bienheureux. Les jeunes filles
désireuses de se marier dans l’année allaient piquer une épingle dans le nez du
saint. [In
Ploumanac’h, on a rock at the beach one can find the oratory of Zant Gwirek
(Saint-Guirec). This is a small construction in the middle of which there is a
wooden statue of the saint. Young girls who want to marry that year come and
stick a pin in the nose of the saint.]
Note: During the first world war there were
wooden statues of Paul von Hindenburg all over
VI.C.12.093(c)
VI.B.14.093
(a) opattern
Revue
des Traditions Populaires (1904) 349: De même que
dans toute la Bretagne, c’est dans les Pardons
et les assemblées populaires que se créent au pays Trégorrois les premières
relations entre les jeunes gens et les filles à marier. [Just as in the rest of
Note: In Hiiberno-English, a pattern is the feast-day of
a patron saint.
MS 47478-252, TsILA: his singing likeness
^+pattern+^ | JJA 52:157 | 1932 |
II.2§4.2 | FW 000.00
(b) M carries her umbrella
Revue des Traditions Populaires (1904) 349-50: S’il ne lui plaît pas, elle doit lui accorder au
moins un tour pendant lequel elle [349] lui fait comprendre qu’il perd ses
frais, ou bien, elle s’arrange pour le quitter. Dès que la jeune fille a
consenti, le galant prend son parapluie et le lui porte; il ne lui donne le
bras que s’il la connaît beaucoup. [If she does not like him, she has to give him at least one round during
which she makes him understand that she is not interested, or she gets ready to
leave him. As soon as the young girl agrees, the young gallant carries her
umbrella and brings it to her; he does not take her arm unless he knows her
very well.]
VI.C.12.093(d)
(c) 1.v. lay birchen bouquet / on sill
Revue
des Traditions Populaires (1904) 350: Le 1er
mai, les jeunes gens qui courtisent une jeune fille vont la nuit poser sur ou près de la fenêtre la plus
proche de son lit un énorme bouquet de bouleau orné de fleurs. [On May Day the young men who court a girl go out at
night and place on or close to the window closest to her bed an enormous bouquet
of birch decorated with flowers.]
Note: 1.v. May 1.
VI.C.12.093(e)
(d) The Demand in Marriage >
VI.C.12.093(f)
(e) qui va là
Revue
des Traditions Populaires (1904)
351: Ar Goulenadec (La demande).
- Lorsqu’un jeune homme est bien décidé à épouser une jeune fille, il se rend à
la maison où elle demeure, un soir quelconque, très tard, vers onze heures,
alors que tout le monde est couché. Le jeune homme se fait accompagner par son
père ou, si celui-ci est mort, par son plus proche parent. Ils frappent à la porte et disent leurs noms,
alors, tous les gens de la maison se rhabillent et on leur ouvre. [Ar Goulenadec (The proposal).
When a young man has really decided to marry a young girl, he goes to the house
where she lives, late one night, around eleven, when everybody is asleep. The young man is accompanied
by his father, or, when the latter is dead, by his closest relative. They knock
at the door and say their names and then all the inhabitants of the house get
dressed again and the door is opened for them.]
VI.C.12.093(g)
(f) Father offers them in the / pauses salt bacon >
VI.C.12.093(h)
(g) talk of beau temps >
VI.C.12.094(a)
(h) don’t wake the children
Revue
des Traditions Populaires (1904) 351-2: Selon les
règles de la politesse du pays, on ne leur adresse aucune question et on les
laisse causer; il est toutefois d’usage de
leur offrir [351] à manger du
lard ou du boeuf salé. On cause
d’abord des choses les plus diverses, excepté du mariage; à la fin
cependant, le père (ou le proche parent venu avec le jeune homme) fait la
demande aux parents de la jeune fille. A ce moment, le galant sort de son
panier la bouteille d’eau-de-vie (dans le pays de Lannion c’est une bouteille
de vin blanc) et en offre à toutes les personnes présentes de tout âge et de
tout sexe, sauf aux tout petits enfants
qu’on n’a pas réveillés. [According to the country’s politeness rules, they are not asked a
single question and they are left to say whatever they want; but the custom is
to offer them lard or salt beef to eat. First they talk of the most varied
subjects, except marriage; at the end though, the father (or the closest
relative who has come with the young man) asks the girl’s parents the question.
At that moment, the gallant takes out of his basket the bottle of liquor (in
the Lannion region it is bottle of white wine) and offers some of it to all the
people present, of all ages and all sexes, except to the little children who
haven’t been woken up.]
VI.C.12.094(b)
(i) milk soup = rejected >
VI.C.12.094(c)
(j) garlantez or grains of barley
Revue
des Traditions Populaires (1904) 352: Si le
jeune homme ne plaît pas à la jeune fille ou aux parents, la première fois
qu’il revient, on lui sert une assiette pleine de soupe de lait. Sans qu’il soit besoin
de le lui dire, il comprend ainsi que sa demande est rejetée. Pour parler d’un galant éconduit, on dit souvent: Il
s’est fait servir la soupe au lait. § Quand le refus a pour motif une
préférence des parents et de la jeune fille pour un autre galant, les amis de
celui-ci se font un malin plaisir d’aller, la nuit, accrocher sur sa maison, ou
non loin dans un endroit visible un bouquet, un chiffon ou un journal qu’on
appelle alors garlantez
(gui[r]lande). Les passants, en voyant la garlantez riront de prétendant
évincé, mais il aura soin d’enlever l’objet dès qu’il l’apercevra; aussi les amis
du rival emploient-ils souvent un moyen plus durable d‘apprendre la mésaventure
aus gens qui passent: ils sèment de la
balle d’orge (elez) devant la maison ou dans le chemin qui y
mène; il est impossible d’enlever les milliers de paillettes répandues sur le
sol, et de cacher ce signal de l’évincement du jeune homme de la maison.
[When a young
girl or her parents do not like the young man, they serve him a plate of milk
soup, the first time he returns. Without having to tell him explicitly, they
make it clear that his request has not been granted. Of a jilted lover it is
often said: He was served milk soup. When the rejection has to do with a
preference of either the parents or the girl for another young man, the friends
of the latter like to go out at night and hang near his house or not far from
it a quite visible bouquet of flowers, a piece of cloth or a newspaper, which
is called garlantez (garland). The passers-by seeing the garlantez will
laugh at the rejected suitor, so he will immediately take it away when he sees
it; but sometimes the friends of the rival have a more durable way of making
known the misadventure to the passers-by: they sow barley chaff (elez)
before the house or on the road that leads to it; it is impossible to remove
the thousands of flakes from the soil and thus to hide the sign of the rejection
of the young man of the house.]
VI.C.12.094(d)
(k) T best man
Revue
des Traditions Populaires (1904) 352: Quelques temps
après la cérémonie de goulenadec, un samedi, vers six heures, le fiancé
et la fiancée, le garçon et la
fille d’honneur choisis par eux
s’en vont au presbytère donner leurs noms au recteur pour que l’annonce du
mariage soit bannie les deux dimanches suivants. Cela s’appelle lakaat an hano (donner le
nom).
[Sometime after
the ceremony of the goulenadec, on a Saturday, around six, the engaged
couple, the best man and maid of honour chosen by them go to the parish to give
their names to the priest so that the marriage can be announced on the
following two Sundays. This is called lakaat an hano (to give the
name).]
VI.C.12.094(e)
(l) H presents robe de deuil >
VI.C.12.094(f)
(m) rRemember, th
^+maid+^ thou art but / powder
Revue
des Traditions Populaires (1904) 353: Le seul cadeau que le fiancé fasse à sa future femme (à part l’anneau de
noce que seul elle porte) est un
manteau de deuil, en étoffe noire avec un capuchon, c’est pour le cas où il y aurait des décès
dans la famille. Il est à remarquer que seules les femmes mariées quand
elles sont en deuil, portent ces manteaux.
[The only
present that the groom gives his future wife (apart from the wedding ring that
only she will wear) is a robe of mourning, in black linen and with a hood, for
use when there has been a death in the family. It is interesting that only
married women wear these mourning robes.]
MS 47482b-48v, LPA: for the betterment of your mind. ^+Remember, maid, thou art but powder+^ | JJA 57:098 | late 1924 | III§1A.*3/1D.*3//2A.*3/2C.*3 | FW 440.26-7
(n) nuptial feast, seated on ladders
Paul-Yves Sébillot, La Bretagne et ses traditions 1, l’enfance etc.,
121: Pour les grandes noces, quand les invités sont au nombre de plusieurs
centaines, à la belle saison, le repas a lieu en plein air; des échelles posées
sur leur longueur perpendiculairement au sol et solidement fixées, forment des
bancs immenses et ingénieux. Le couvert est alors dressé par terre, entre deux
rangées d’échelles. [For great wedding parties, when there are several
hundred guests and in the summer, the meal is set outdoors; ladders laid
lengthwise perpendicularly to the ground and solidly attached, become immense
and ingenious seating arrangements. The meal is served on the ground between
two rows of ladders.]
VI.C.12.094(g)
(o) — jests, plate of bones, / trip up,
Revue
des Traditions Populaires (1904) 354: Farces pendant le repas. — A la
fin du dîner, on fait passer un plat
dans lequel on a placé des os. Il est recouvert d’une serviette. Ceux
qui ne sont pas au courant des farces du pays soulèvent la serviette, et
aperçoivent les os, aux grands éclats de rire de tous ceux qui assistent au
repas.
An Drezen. — Souvent, après
le dîner ou même avant, quand les gens de la noce se promènent par les chemins,
ils sont souvent arrêtés par des
ficelles auxquelles sont attachées des épines et que des gamins ont tendu
au travers de la route.
[Jokes
during the meal. At the end of dinner, a plate on which there are bones is
passed round. It is covered with a napkin. Those who don’t know the local jokes
will lift the napkin and then see the bones, to great peals of laugther from
everybody else.
An Drezen. — Often, after and
sometimes even before dinner, when the wedding guests walk along the roads,
they are often stopped by string on which thorns have been attached and which
kids have tied across the road.]
VI.C.12.094(h)
(p) collect >
VI.C.12.094(i)
(q) sums x 2
Revue
des Traditions Populaires (1904) 354: Le Prové. — Dans les familles peu
aisées, à la fin du repas, un personnage important de la noce passe parmi les convives en tenant un linge
tendu sur une assiette. Chacun y dépose son obole; le montant en est
annoncé par le porteur de l’assiette qui
en double toujours le montant
[Le Prové. –In poor families, at
the end of the meal an important wedding guest will pass round the other guests
holding a piece of cloth stretched over a plate. Everyone will contribute; the
total is announced by the holder of the plate who always doubles the amount.]
VI.C.12.094(j)
VI.B.14.094
(a) rosary of bread in milk soup
Revue
des Traditions Populaires (1904) 355: Quand les
mariés sont couchés, à Plounérin, on leur apporte une soupe de lait pleine de chapelets de morceaux de pain enfilés.
[In Plounérin, when the
newly wed are in bed, they are brought a milk soup full of pieces of bread
strung together.]
VI.C.12.094(k)-095(a)
(b) hairpins in bed
Revue
des Traditions Populaires (1904) 355: Les trois
premières nuits, à la campagne, les nouveaux mariés couchent dans la demeure de
la jeune fille; souvent ils trouvent les draps du lit dérangés, ou parsemés de miettes de pain, de cheveux ou de crins. [The first three nights, in the
country-side, the newly-weds sleep at the girl’s house; often they’ll find the
bedclothes in disarray, or sprinkled with bread crumbs, hairs or bristles.]
VI.C.12.095(b)
(c) widow, marry }, potbeating,
Revue
des Traditions Populaires (1904) 355: A Guerleskin,
si une veuve se remarie, pendant
toute la nuit de ses noces, les voisins lui font un charivari en frappant sur des chaudrons. Si elle est divorcée,
le charivari dure parfois huit nuits de suite. [When a widow remarries in Guerleskin, her wedding
night is disturbed by the neighbours making lots of noise by beating on pots.
If she is divorced, the noise may last up to eight nights in a row.]
VI.C.12.095(c)
(d) after mass for dead
Revue
des Traditions Populaires (1904) 355: Le lendemain
de la noce, tout le monde se lève de bonne heure; les plus proches parents et
les invités vont à une messe que l’on
fait dire pour les défunts des deux familles. [The day after the wedding everybody
gets up early ; the immediate family and the guests attend a mass for the
two families’ dead.]
VI.C.12.095(d)
(e) la pleurade
Revue
des Traditions Populaires (1904) 356: Souvent la
jeune femme pleure en quittant ses parents qui eux aussi versent souvent des
larmes, d’où le nom d’Ar oueladen (la pleurade). [Often the young woman cries when she leaves her parents, who also often
shed tears, hence the name d’Ar oueladen, ‘the crying).]
VI.C.12.095(e)
(j) low Irish (W) / high
Irish (E)
Revue de Bretagne (1904) 227-8: Rien n’est plus faux, attendu que
la majeure partie de la Haute Bretagne a parlé breton autrefois et que la
limite actuelle entre la Basse et la Haute Bretagne ne correspond nullement à
une différence de situation géographique ou géologique. C’est une limite linguistique et par
conséquent variable: là ou l’on parle breton c’est la Basse Bretagne ou Pays
Bretonnant; là ou l’on [227] parle le patois gallo c’est la Haute Bretagne ou
Pays Gallo.
A
l’époque de Nomenoé (IXe siècle), cette limite se trouvait marquée par une
ligne partant de l’embouchure du Couesnon (Ille-et-Vilaine) et allant aboutir à
Savenay (Loire-Inférieure) en passant à peu près par Tinténiac, Montfort, Bain
et Guémené. Les Invasions normandes la firent reculer considérablement, mais
depuis le XVe siècle elle n’a presque pas bougé, elle commence à Plouha
(Côtes-du-Nord) et se termine à l’est de Vannes. A gauche donc: la Basse
Note: The distinction between Western, Breton-speaking, Low Brittany (Basse-Bretagne) and Eastern, French or
Gallo-speaking, High Brittany (Haute-Bretagne)
is projected upon
VI.C.12.095(h)-(i)
(k) J suis un sot breton >
VI.C.12.095(j)
(l) (z’haut)
Revue de Bretagne (1904) 230: Si vous le questionnez sur la Basse-Bretagne, il vous dira que
c’est là qu’on parle breton, mais que les gens de son pays ne le savent pas et
qu’ils sont des sots-bretons. Je ne sais quelle est l’origine de ce mot,
peut-être est-il la pour haut et qu’à l’origine on disait des z’hauts-bretons. Toujours est-il que, maintenant, le paysan gallo n’a nulle honte
en disant : je suis un sot-breton. Il le dit avec une intonation franche,
mais dans laquelle perce comme une vague intuition de son infériorité au point
de vue breton, de ne pas avoir conservé la langue que parlent toujours ses
frères de Basse-Bretagne. [If
you ask them about
VI.C.12.095(k)
(m) b accordeon
Revue de Bretagne (1904) 232: Il y a encore en
Haute-Bretagne quelques pardons. Le plus vivant est celui de Saint-Marthurin de
Moncontour (Côtes-du-Nord) à la Pentecôte; on y danse même au son du biniou et
de la bombarde. Les Hauts-Bretons ont aussi leurs danses particulières :
outre la ronde, les plus en vogue sont les avant-deux, les gigouiettes et les polkas-piquées. Les valses
et les mazurkas, quioque tendant à les supplanter, ne les ont pas encore
remplacées, car elles sont bien ternes à côté de ces danses locales pleines de
mouvement, dansées avec accompagnement d’accordéon ou, le plus souvent, de la
voix. [There are stll “pardons” in Upper-Brittany. The most popular is the
one at Saint-Marthurin de Moncontour (Côtes-du-Nord) at Pentecost; people dance
there by the music of bagpipes and bombards. People in Upper-Brittany also have
their own particular dances: apart from the ronde, the most popular are the avant-deux, the gigouiettes and the polkas-piquées. Waltzes
and mazurkas, although becoming more popular, have not yet replaced them,
because they are quite dull compared to the local dances that are full of
movement, danced to the accompaniment of an accordion or, most often, a singing
voice.]
VI.C.12.095(l)
(n) gwriting he was
Revue de Bretagne (1904) 232: L’hiver, les
Hauts-Bretons se réunissent également à la veillée et, au point de vue de
l’abondance, les conteurs de la Haute-Bretagne ne le cèdent en rien à ceux de
la Basse. En 1892 mon père enregistrait :
550 récits pour le pays Gallo,
Et
480 - -
- Bretonnant. [In the winter the Upper-Bretons also
come together in the evenings in terms of abundance, the story tellers of
Upper-Brittany are in no way inferior to the ones in the lower region. In 1892
my father registered 550 tales in the
Not located in MS/FW
(o) w Sits on coif to iron it
Revue de Bretagne (1904) 235: Autrefois, les
coiffes étaient bien plus économiques; elles étaient souvent en toile, comme
dans le environs de Dinan. Elles coùtaient bien moins cher que les coiffes en
dentelle d’aujourd’hui, on pouvait les laver et, comme m’expliquait une bonne
femme du pays gallo, pour les repasser, il n’t avait … qu’à s’asseoir dessus. [In the old days the caps were
cheaper ; they were often made of canvas, as in the area around Dinan.
They were a lot less costly than the caps in lace we see nowadays, they could
be washed and, as a good lady of the Gallo region told me, if they needed
ironing, you could just sit on them.]
VI.C.12.095(m)
VI.B.14.098
(e) Jakez,
Jalm
Note: Jakez and Jalm are Breton forms of Jacques or James.
VI.C.12.100(d)
VI.B.14.099
(c) Fanche (mariée)
Cf.
Paul Sébillot, Les littératures
populaires de toutes les nations: Coutumes populaires de la Haute-Bretagne
(1886), 325: Françoise, Fanchette, Fanchon, Chonne, la Chon. (Fanche, vers
Bécherel; en ce pays les filles s’appellent Fanchette et les femmes mariées
Fanche).
VI.C.12.101(e)
VI.B.14.100
(f) double row of buttons
VI.C.12.103(a)
(i) flowered masts
Note:
cf La Bretagne et ses Traditions 2, 52: D'abord, le bateau
neuf est orné d'un drapeau tricolore qui flotte sur le plus haut de ses mâts,
autour de la hampe, duquel on a placé un bouquet de fleurs cueillies dans le
jardin du patron du nouveau bâtiment. [First the new boat is decorated with the
three-coloured flag that flies from the pole on the highest mast, on which one
has placed a bunch of flowers gathered from the garden of the new boat’s
patron.]
VI.C.12.103(d)
(j) built in eclipse on / Good Friday
Note: cf Bretagne et ses
traditions 2, 52: Que le navire ait quelque défectuosité dans sa
construction ou paraisse voué à la malchance, il ne tiendra pas bien la mer, il
ne pourra pas se comporter comme il faudrait aux jours de gros temps. Et, si le
« mauvais œil » s’est attaché à lui, le poisson insensible à l’appât que lui
jetteront les pêcheurs, fuira les filets qu’ils lui tendent, et quelque jour un
coup de vent soudain ou une tempête le feront chavirer. Il importe
qu’il soit solidement construit. [When the boat has some defect in its
construction or seems destined to have bad luck, it will not ride well on the sea,
it will not behave as it should on days with bad weather. And if the “evil eye”
is on it, the fish will be blind to the bait that the fishermen throw at them
and will flee their nets, and one day a sudden wind or a tempest will make it
capsize. It must be built solidly.]
VI.C.12.103(e)
(k) compère de bois (S.S.) >
Note: Fr. Compère de bois. Wooden fellow.
VI.C.12.103(f)
(l) [quincunx pattern] { stuffed with blessed / bread & a peg >
VI.C.12.103(g)
(m) draughtboard cake >
Note: Possibly a Battenberg cake, which is an oblong cake covered with almond paste, usually in two alternating colours of sponge, so that each cross-section shows a checkerwork pattern.
VI.C.12.103(h)
(n) wine = black cock’s blood >
VI.C.12.103(i)
(o) Cpt led [home] by W halter >
Note : cf La
Bretagne et ses Traditions 2, 53-55: Pendant la cérémonie du baptême
religieux, on distribue du pain bénit aux assistants. Le nouveau baptisé a,
comme l'enfant, son parrain et sa marraine. Ils s'appellent réciproquement
«commère de bois» et «compère de bois», parce que celui qu'ils ont « nommé »
est en bois et non en chair et en os.
Aux environs de Paimpol, le prêtre assisié du sacristain et des
choristes chante le Te Deum, puis le parrain et la marraine se livrent à
une pratique étrange et probablement très ancienne:
En haut de l'étrave (pièce de bois qui limite le navire à l'avant et va
de la quille au mât d'avant) on a creusé d'avance, disposés en forme de croix,
cinq trous dans lesquels ils placent du pain bénit, puis ils enfoncent dans
chaque trou une cheville de bois. Le chant de l'Ave Maris Stella qui
suit celle opération la christianise en quelque sorte, et c'est à ce moment que
le compère et la commère « de bois », distribuent à tous des morceaux d'un
gâteau sucré, fabriqué spécialement pour cette cérémonie. Le dessus de ces
gâteaux forme un damier, et chaque personne présente en reçoit un petit carré
découpé par le parrain.
Autrefois, le patron du nouveau navire se livrait à un véritable
sacrifice païen: il se procurait un coq noir et l'égorgeait sur le pont. Son
sang, dont on aspergeait le bateau neuf, était destiné à lui porter [53]
chance, comme à terre il préservait du malheur les maisons nouvellement
construites. Vers 1900, cette coutume se perpétuait, mais atténuée, sous une
forme aussi symbolique, mais moins barbare. Une bouteille de vin rouge
remplaçait le coq et le patron la brisait sur le bateau.
Le vin, dont la couleur rappelle le sang, tachait, comme lui, le bois
d'une empreinte pourpre... Le patron se signait ensuite et écrasait du biscuit
dans le liquide répandu en prononçant une formule rituelle :
Biscuit et bouteille de
vin,
Fais que sur mon bateau
ne manque jamais le pain.
Et c'est l'origine, encore de nos jours, de la bouteille de Champagne
brisée lors du lancement officiel des navires les plus grands.
***
Le bateau baptisé chrétiennement et païennement, la fête n'était pas
encore terminée.
Jadis, aussitôt après ces différents baptêmes, le patron descendait sur
le quai; sa femme lui passait un licol autour de la tête et le conduisait à la
maison; il la suivait docilement, comme un mouton; il ne devait pas manger ce
soir-là et se couchait sans souper. Voici le sens très symbolique de cette
coutume bizarre; si le patron est maître souverain à son bord, c'est la femme
qui est maîtresse à terre...
C'est elle qui « tient la bourse », veille au logis, répare les filets,
cultive le jardin et le petit champ près de la maison, et se charge souvent de
la vente du poisson que son mari a rapporté de la pêche.
Quand le nouveau bateau va à la pêche pour la première fois, il laisse
partir toute la flottille avant de hisser ses voiles; l'équipage, au retour,
paye; à boire à celui des pêcheurs du bord qui a pris le plus de poisson; un
joyeux repas termine presque toujours cette première sortie.
Mais, s'il a des avaries, on le ramène an port et on l'y laisse pendant
huit jours avant de le sortir une seconde fois.
Ainsi, les précautions prises pour assurer la chance à l'embarcation
étaient nombreuses; la plupart, à présent, tombent en désuétude. Toutefois le
baptême chrétien des nouveaux bateaux se pra- [53] tique encore et certains
rites païens sont observés, plus ou moins secrètement. Mais l'usage de boire à
sa santé ne souffre pas d'exception...
[During the ceremony of religious baptism, consecrated bread is distributed
among the people present. The newly baptized has, like the child, a godmother
and godfather. They call each other, respectively, woodmother and woodfather,
because the one whom they are “naming” is made of wood and not of flesh and
bones.
Around Paimpol the priest, with the help of the sexton and the choir
sings the Te Deum, while godfather and godmother engage in a strange and
probably very old practice:
On top of the bow (the piece of wood at the front of the ship between
the keel and the front mast, five holes have been made beforehand, distributed
in the form of a cross, in which they place pieces of consecrated bread, and
then they plug each hole with a wooden peg; the singing of the Ave Maris
Stella that follows this operation christianizes it in a way, and it is at
this point that all those present are given cakes with sugar that have been
baked for this special occasion by the woodfather and woodmother. One side of
these cakes forms a checkerboard and each person present is given one small square
cut by the woodfather.
In the old days the patron of the boat then performed a real pagan
sacrifice: a black rooster was slaughtered on the bridge, the blood was then
sprinkled on the boat in the hope of bringing it good luck, in the same way
that on land it protected newly built buildings from evil. Around 1900 this
custom survived in a lesser and more symbolic and civilized form. A bottle of
wine replaced the rooster and the patron hit the boat with it.
The wine, the colour of which is linked to the blood, also coloured the
wood with a purple shine … The patron then crossed himself and crushed a bit of
bisquit in the liquid in speaking this ritual formula:
Bisquit and bottle of
wine,
Make that on my ship
there will always be enough bread.
And that is the origin, even today, of the bottle of
***
The boat is now baptized in a Christian and a pagan manner, but the
party isn’t over yet. In the old days, immediately after the different
baptisms, the patron would go on land; his wife put a halter around his head
and then took him home; he followed her obediently, like a sheep; he was not
allowed to eat that night and went to bed without dinner. This is the very
symbolical meaning of this strange custom; if the patron is the sovereign
master on board, it is his wife who is master on land…
She “keeps the purse”, keeps the house, repairs the nets and tends the
garden and the field close to the house; she is also sometimes involved in selling
the fish that her husband brings home.
When the boat goes out fishing for the first time, he lets the whole
fleet leave before he hoists the sails; on returning the crew buys a drink for the
fisherman on board who brought the biggest catch; this first trip almost always
ends with a great dinner.
But if there is some damage, the ship is brought back to port and left
there for eight days before it will go out a second time.
But all those precautions that used to be taken in order to enhance the
chances of a lucky launch have now almost all disappeared. In any case new
boats still get the Christian baptism and some of the pagan rites still exist,
more or less in secret. But the habit of drinking to its health never fails to
be followed ….
VI.C.12.103(j)
VI.B.14.102
(d) rlay to heart
MS 47474-160, TsILS: and lay
at ^+till+^^+to+^+^ his feet ^+heartsfoot+^ her meddery eygs | JJA 48:085 | !Jun 1924-Jul 1925 | I.8§1.4 | FW 199.16
VI.B.14.103
(b) rlolling a
Selected Essays 23: There is not perhaps in existence a product
of the human mind so extraordinary as the Irish annals. From a time dating for
more than three thousand years before the birth of Christ, the stream of
Hibernian history flows down uninterrupted, copious and abounding, between
accurately defined banks, with here and there picturesque meanderings, here and
there flowers lolling on those
delusive waters, but never concealed in mists or lost in a marsh.
MS 47474-133, TsILS: lying ^+lolling+^
and leasing on Lazy Wall | JJA 48:067
| Apr-May 1925 | I.8§1.3 | FW 209.03
(c) dislimn >
Note: Dislimn. The opposite of limn: to efface (something limned), to obliterate.
VI.C.12.105(d)
(d) grouting >
VI.C.12.105(e)
(e) shot rubbish
Selected Essays 24: Romances and poems supplied the great blocks
with which the fabric was reared. These the chroniclers fitted into their
places, into the interstices pouring shot-rubbish,
and grouting. The bardic
intellect, revolving round certain material facts, namely, the mighty barrows
of their ancestors, produced gradually a vast body of definite historic lore,
life-like kings and heroes, real-seeming queens. The mechanical intellect
followed with perspicuous arrangement, with a thirst for accuracy, minuteness,
and verisimilitude. With such quarrymen and such builders the work went on
apace, and anon a fabric huge rose like an exhalation, and like an exhalation
its towers and pinnacles of empurpled mist are blown asunder and dislimn.
VI.C.12.105(f)
(f) Eocha of heavy sighs >
VI.C.12.105(g)
(g) Morans of stranglecollar / Lara of ships
Selected Essays 25: Eocha
of the heavy sighs, how shall we certify or how deny the existence of
that melancholy man, or of Tiernmas, who introduced the worship of fire? Lara of the ships, did he really cross
the sea to Gaul, and return thence to give her name to Leinster, and beget
Note: Morann, son of Carbri, King of Ireland, was known as the ‘Just Judge’. He, and his successors in the office of Chief Justice wore a collar of gold, which would choke the wearer if he was about to give an unjust decision.
VI.C.12.105(h)
(h) kerds wrought
Note: See 175 (d).
Selected Essays 30: There, too, at one time, the same
phantasmagoria prevailed, real-seeming warriors thundered, kings glittered,
kerds wrought, harpers harped, chariots rolled.
VI.C.12.105(i)-(j)
(i) Fintan lived on both / sides of flood
Note: See also 175 (g).
Selected Essays 30: there the Queen Ceasair and her comrades,
pre-Noachian wanderers; there Fintann,
who lived on both sides of the great flood, and roamed the depths when
the world was submerged; there Partholanus and his ill-starred race
VI.C.12.105(k)
(j) walled cathair
Note: Ir. cathair. Various evolving meanings include a walled enclosure, fortress, dwelling; a monastic enclosure; a fortified city.
Selected Essays 33: We see the stone cist with its great smooth
flags, the rocky cairn, and huge barrow and massive walled cathair, but the interest which they invariably excite is
only aroused to subside again unsatisfied.
VI.C.12.105(l)
(k) milldam of Nemna (1st)
Selected Essays 34: On the plain of Tara, beside the little
stream Nemna, itself famous as
that which first turned a mill-wheel
in
VI.C.12.106(a)
(l) rselfraising >
MS 47474-33, TsILA: present of ^+a selfraising+^ syringue | JJA 47:419 | Apr-May 1925 | I.7§1.3/2.3 | FW 188.30
(m) rath of Slieve Mish >
Note: Ir. Ráth. Ring fort. Slieve
Mish, mountains in
VI.C.12.106(b)
(n) caiseal (Aran)
Note: Ir. Caiseal. Ancient
stone fort. There are a number of stone forts on the
Selected Essays 38-9: The mounds of Tara, the great barrows along
the shores of the Boyne, the raths of
Slieve Mish, Rathcrogan, and Teltown, the stone caiseals of Aran and
Innishowen, and those that alone or in smaller groups stud the country over,
are all, or nearly all, mentioned in this ancient literature, with the names
and traditional histories over whom they were raised.
VI.C.12.106(c)
VI.B.14.104
(a) rpagany
?Selected Essays 39 (the start of the paragraph following the one
with ‘caiseals of Aran’): The indigenous history of the surrounding nations
commences with the Christian ages—that of
MS 47482b-85v, ILA: – You know ^+Are you acquainted+^ a
^+pagany+^ man ^+better+^ known as Toucher Doyle | JJA 58:046 | Nov-Dec 1924 | III§3A.*2/3B.*0 | FW 506.28
(g) O.W. pea beat
pots for / dead to come & warn se
Note: O. W. Joyce’s usual abbreviation for Oscar Wilde, but here probably Old Woman. See 72(d), 94(c), 104(g), 105(i).
VI.C.12.106(g)
(k) ob it is foreign to me
Mr. Conway: Find them out.
You must know them.
Mr. Delaney: But I don’t. If
they have, it is foreign to me.
Mr. Conway: You need not
pretend to be so innocent. As an old member of the council you should know.
?MS 47484a-41, TsILA: Look at my brand
^+jailbrand+^ ^+highmarked ^+High marked+^+^ on me ^+in the foreign+^ Eggs
squawfish | JJA 58:175 | Jan
1925-Apr 1926 | III§3A.4/3B.4 | FW
484.35
(l) harp & crown
VI.C.12.106(j)
(m) hell on its hind legs
Connacht Tribune 16 August 1924-3/6-8: [advertisement] HELL ON ITS
HIND LEGS. […]
VI.C.12.107(a)
VI.B.14.105
(c) ^+roast+^ pigs in street run >
Note: Units (c)-(f) appear to form a group.
VI.C.12.107(c)
(d) gsalt & pepper in ear >
MS 47483-37, TsIA: incensed ^+as he shook the
^+red+^ pepper out of his ears ^+auricles.+^+^ | JJA 57:171 | Mar 1926 | III§1A.5/1D.5//2A.5/2B.2/2C.5 | FW 412.14-15
(e) fork in [e]chine >
VI.C.12.107(d)
(f) mustard under tails
Note:
Traditional
ending of Breton fairy tale: See Revue des Traditions Populaires 1902,
242-3: Ils firent de belles noces: il y a avait des barriques à tous les coins
de rues, des cochons rôtis qui couraient par les rues avec la fourchette sur le
dos, du poivre et du sel dans les oreilles et la moutarde sous la queue, et qui
en voulait, coupait un morceau. J’étais chargé [242] de faire la sauce, mais
j’eus la sottise d’y goûter et l’on me mit dehors; alors je m’en allai par sur
le pont de Ganédic, et voilà le conte fini.
[They had a wonderful wedding : there were barrels at every corner
of the street, roasted pigs ran in the street with forks in their back, salt
and pepper in their ears and mustard under their tails, and everybody who
wanted, could slice off a piece. I was responsible for the sauce, but I made
the mistake of tasting it and I was kicked outside; so I went to the
VI.C.12.107(e)
VI.B.14.106
(h) b & n heads long & / short of it
VI.C.12.108(e)
VI.B.14.108
(f) Wherever you go find / a Finn (S[v]ea[r])
VI.C.12.110(g)
(l) Tromenie
Note: 108(l)-109(k) apparently derive from
a description of the Troménie, a Breton ‘pardon’ procession.
VI.C.12.111(a)
VI.B.14.109
(b) 8 days under tents / (Tromenie)
Note: See 108(l).
VI.C.12.111(e)
(i) Eutrope – hospitals
Note: Saint
Eutropius was a great healer.
VI.C.12.112(c)
VI.B.14.112
(e) sapiential
Saint
Colomban (Vers 540-615) 14n1: Nous ne pouvons guère juger des études que fit Colomban que d’après
ses oeuvres; mais cette enquête, forcément incomplète, nous donne déjà une
haute idée de sa science. Il connaît à fond l’Ecriture, surtout les Psaumes,
les livres sapientiaux et le Nouveau Testament; il cite saint Jérôme (Liber
de Viris illustribus; lib. In Ezechiel) [We can hardly judge Colomban’s studies except
through his works; but this research, incomplete in any case, gives us great
esteem for his learning. He knew Scripture completely, especially the Psalms,
the wisdom literature and the New Testament; he cites saint Hieronymus (Liber
de Viris illustribus; lib. In Ezechiel)]
Note: Sapiential. Characterised by wisdom, hence it is usually applied to the ‘wisdom’ books of the Bible—Proverbs, Ecclesiastes, Canticles, Wisdom, Ecclesiasticus—as well as to some of the similar, non-canonical writings.
VI.C.12.115(b)
(m) the gossips (menhirs)
Note: See 006(d)
South of Penmarch there
are a few menhirs that are called ‘Fistillerien’ or the ‘Gossips’.
VI.C.12.115(h)
VI.B.14.113
(d) rvoices of Swaabs
Saint Colomban (Vers 540-615) 37: Un jour, absorbé dans de pieuses
considérations, il se demandait s’il valait mieux tomber entre les mains des
brigands ou sous la griffe des fauves: il venait de conclure pour la seconde
alternative, car un animal, si cruel soit-il envers sa victime, fait son œuvre
d’animal et n’offense point le Très-Haut. Tout à coup, il se voit cerné par
douze loups furieux. Sans s’émouvoir il invoque le secours d’En Haut par le
verset Deus in adjutorium meum intende,
qui déjà se répétait souvent dans le cours de la psalmodie. Cependant les bêtes
s’approchent... leur cercle se resserre... déjà, elles sont sur lui ; elles
flairent ses vêtements ; mais, ô prodige, elles reculent, vaincues par cette
intrépidité ou plutôt par cette confiance surhumaine dans l’assistance du Tout
Puissant. A peine ce danger passé, il entendit les pas et les voix de Suèves
qui circulaient par le fourré, cherchant aventure ; mais ils ne le virent
point... [One day, absorbed in pious thought, he
wondered whether it would be better to fall into the hands of brigands or under
the claws of wild beasts. He settled upon the second alternative, since an
animal, however cruel it might be towards its victim, is doing the work of an
animal and does not offend the Almighty. All of a sudden he found himself surrounded
by twelve angry wolves. Without being moved he invoked help from the Almighty
through the verse Deus in adjutorium meum
intende, which he had already repeated frequently in the course of the
psalmody. Meanwhile the beasts approached him… their circle tightened… soon
they were on him. They smelled his clothes, but, O marvel, they retreated,
defeated by his fearlessness or rather by his superhuman confidence in the aid
of the Almighty. This danger had hardly passed when he heard the steps and the
voices of the Suevi who were wandering through the woods looking for adventure,
but they did not see him at all.]
MS 47482b-69v, LPA: old fellow ^+^+^+What about the old peachlover ^+esquire earwugs?+^ +^ The Swaaber!+^ The twicer! Bloody curse to him!+^ | JJA 58:069 | Nov-Dec 1924 | II§3A.*1+ | FW 485.24
(h) S Azenora / milk for males
Note: S. Azenor or Azenora is a saint
worshipped in . In Gould’s guide to
VI.C.12.116(d)
VI.B.14.114
(e) Winioc,
comp[?], >
VI.C.12.117(h)
VI.B.14.115
(e) back to 55 yrs ago
Irish Times 22 August 1924-6/4: POSTAL RETROGRESSION. Mr. P.
Donohue, Chairman, at the meeting of the Kilkenny Farmers’ Union, stated that
an old postman had informed him that the postal services are back to where they
were fifty-five years ago, both as regards services and charges. It was decided
to ask the Government to appoint a commission to inquire into the postal and
telegraphic services in rural areas.
VI.C.12.118(i)
(f) omake act of contrition >
?MS 47472-158, TsILA: and
lay him out ^+contritely+^ as soon as he ^+the+^ ^+b – r+^ had his
“^+night+^ prayers | JJA 46:034 | 1926-27
| I.4§1A.3 | FW 081.27
(g) gyr pudding is cooked
Irish Times 22 August 1924-6/3: MONAGHAN BANK RAID. APPEAL BY CONVICTED MEN. […] In this particular case an officer said to one of the prisoners: “If you don’t tell who robbed the bank we will plug you,” and “Make an act of contrition,” and “If you don’t tell, your pudding is cooked.” The prisoner was put in fear and terror of death when he made the alleged confession, and, consequently, it was not legally admissible in evidence.
MS 47483-39, TsIS: ^+One time ^+Temes
^+Tames+^. The Inkupot! Your pudding is cooked! You’re served, cramm
you!+^ | JJA 57:173 | Mar 1926 |
III§1A.5/1D.5//2A.5/2B.2/2C.5 | FW
424.12
(h) Only an ant or a fool / wd make + lines
VI.C.12.118(j)
(k) perambulatory court
Saint Colomban (Vers 540-615) 100: ils le virent quitter son désert et se rendre à Epoisses, villa royale où la cour, toujours ambulante sous les Mérovingiens, venait de se transporter. [they saw him leave his wilderness and go to Epoisses, the royal villa where the court, always ambulatory under the Merovingians, had just arrived.]
(m) gPeace! b
Saint
Colomban (Vers 540-615) 121: Sa
première parole est une parole de paix : « La paix soit avec
vous! » n’est-ce pas le souhait que le Sauveur ressuscité adressait à ses
disciples? mais cette paix, pour le vaillant athlète, n’est point le nonchaloir
qui s’endort dans une fallacieuse sécurité [His first word is a word of
peace : « May peace be with you! » isn’t that what the
resurrected Saviour told his disciples? but this peace, for the brave athlete,
is hardly the indolent who falls asleep as a result of a false feeling of
security]
Note:
See 24(e)
MS 47483-40, TsILS: Shaun
replied ^+in penultimatum+^ ^+ --No-one could^+Peace, peace!+^, Shaun
replied, | JJA 57:174
| late 1924 | III§1A.5/1D.5//2A.5/2B.2/2C.5 | FW 424.26
VI.B.14.116
(b) u better known as oo
VI.C.12.119(d)
(f) bears respected him
Saint Colomban (Vers 540-615) 141-2: les ours
respectaient la nourri-[141]ture du père abbé [the bears spared the food of the abbot]
VI.C.12.119(g)
(h) Col. adonique verses^+vers+^
Saint Colomban (Vers 540-615) 143-4: Tantôt, recourant à la poésie qui charma tant de loisir et endormit tant de souffrances, il se plaisait à composer, pour servir de thèmes aux méditations, de / petits morceaux en vers hexamètres ou adoniques, acrostiches ou en prose rythmée, qu’il adressait, suivant les occasions, à l’un ou l’autre, à Hunald, à Séthus, à Fidolius. [Presently, having recourse to the poetry that charmed so many leisure hours and put so many sufferings to rest, he took delight in composing, as themes for meditation, little pieces in hexameter or adonic verse, acrostics, or measured prose, that he addressed, depending on the occasion, to Hunald, Sethus or Fidolius.]
Note: Adonic. A metre in Latin and Greek prosody, consisting of a dactyl followed by a spondee or trochee.
VI.C.12.119(i)
(m) ^+melior+^
Canis quam Leo
Saint Colomban (Vers 540-615) 85: « […] Votre science se dérobe derrière l’opinion de vos prédecesseurs, de saint Léon en particulier. En une telle question, l’humilité qui s’efface derrière l’opinion des défunts, s’expose à ne pas rencontrer la vérité.» Et, empruntant à un vieux proverbe populaire un jeu de mots quelque peu déplacé, il ajoutait: «Dans le cas présent, un chien vivant est plus utile qu’un lion mort (n1)». [ “[…] Your science takes refuge behind the opinion of your predecessors, Saint Leon in particular. In such matters, the kind of humility that effaces itself behind the opinion of the deceased is liable never to reach the truth”. And, borrowing a pun for an old proverb, he added: “In the present case a living dog is more useful than a dead lion (n1)”]
n1: Leo, en latin, signifie également lion et Léon. [n1: Leo, in Latin, signifies both lion
and
Note: Fr. Mâtin. Mastiff.
VI.C.12.120(c)
VI.B.14.118
(e) fête (26, 23, 21, 24) xi / paschal? "
Saint Colomban (Vers 540-615) 197n2: La fête de saint Colomban est encore célébrée dans plusieurs diocèses, entre autres Nancy, au 27 novembre ; Saint-Dié, au 26 ; Tortone, au 23 ; Plaisance, Chiavari, Saint-Gall, au 24, etc. [The feast of Saint Columbanus is still celebrated in various dioceses, among others Nancy, on November 27th; Saint-Dié on the 26th; Tortone on the 23rd; Plaisance, Chiavari, Saint-Gall on the 24th, etc.]
Note: The last word of the entry probably alludes to the variations in the date of celebration of Easter. See 115(a).
VI.C.12.121(g)-(h)
(f) er ger ’mañ >
VI.C.12.121(i)
(g) [?] , in the house he is
Note: These two probably make a single unit. In Breton
dictionaries ‘ger’ is defined as ‘word’, but here it may be an alternative form
of ‘ker’ (so transformed when coming after “er”?) which means ‘house’ (or
village). The preposition “er” means “in” and “mañ” is equivalent to French ‘-ci.’ Thus, from a Grammaire celto-bretonne: ‘Kéreñam euz er ger-mañ, j’ai
des parens dans cette ville-ci.’
VI.C.12.121(j)
VI.B.14.119
(j) Mel Beniget / stone mallet to kill O.M. >
Note: Breton. Mel Benijet. Blessed hammer.
O.M. Old men.
VI.C.12.123(c)-(d)
VI.B.14.121
(n) odressed stone >
MS 47471a-5, ILA: to rise ^+in undress masonr
mas maisonry+^ upstanded | JJA 44:049
| Nov 1926 | I.1§1.*1 | FW 004.35
(o) flaked
The Megalithic Monuments 9: The Eolithic or split stones of the earliest
period, discovered in the tertiary strata, are of very doubtful authenticity,
and are the subject of much discussion. Not so the Palaeolithic, or flaked, or worked stones, of the
second period, discovered at the bottom of the quaternary strata with the
remains of extinct or migrated animals. These flaked stones are divided into different types, of which the most
ancient is the Chellean type, of Chelles (Seine-et-Marne), having more or less
the shape of an almond, dressed
on its two faces, but differing very much in form, shape, and finish.
VI.C.12.125(k)
VI.B.14.122
(a) Man lived
The Megalithic Monuments 10: Coincident with the deterioration of the
Stone Age was the appearance of several new implements; these latter were
developed during the later quaternary period with a climate cold and dry,
during which the Elephas primigenius and the Rhinoceros Tichorhinus existed. Man himself lived in caves and wore
clothes made of skins, and had ornaments made especially of shells.
VI.C.12.126(a)
(b) domesticates a goat h >
VI.C.12.126(b)
(c) earthenware >
VI.C.12.126(c)
(d) oterracotta >
MS 47484a-40, TsILA: That is an old fellow now ^+, Tommy Terracotta,+^ | JJA 58:174 | Jan 1925-Apr 1926 | III§3A.4/3B.4 | FW 481.32
(e) bronze { awl gouge / pile dweller / soft rock fabrique / trepanning / handlemakers >
Note: Trepan. To cut an annular groove or hole in something.
VI.C.12.126(d)
(f) sacred pottery >
VI.C.12.126(e)
(g) chariot sepulture >
VI.C.12.126(f)
(h) Earth burial { over / on / under
The Megalithic Monuments 10-12: Besides the implements which we have
mentioned man had a good many others during the Chellean epoch, such as blades
and scrapers, and, later on, saws, rakes, scrapers, double-edged and notched
burins or graving tools, awls, etc. […] From the cold, dry climate of the
reindeer period we arrive by transition at our present climate. Certain of the
animals which existed in our district have migrated, others have developed;
some have been domesticated by
man, such as the dog, the ox, the horse, the sheep, the goat; at this epoch a new implement made its appearance—the
polished axe. Thus appears the Neolithic or New Stone Age. Earthenware also appeared, but already
so perfect that the art had evidently been practiced earlier. [10] Man makes
himself huts, and on the lakes pile-dwellings;
he cultivates corn and flax and weaves cloth. From a hunter he becomes a
shepherd and a husbandman. His implements, weapons and tools change and
increase in number; the dressed flint continues, the axe, the gouge and the hammer are polished and are provided with handles. Manufactories for the working of
different hard and soft rocks
appear and their produce is sent into all parts. With this new industry we find
certain indications of a religion in the care which is taken of the dead.
Special chambers are prepared for their bodies, and with the corpses are laid
their weapons, jewels, and amulets; alongside, but in less important
sepulchres, the slaves and servants are placed. In certain districts these sepulchral chambers are dug in the
earth, in others they are built above ground with detached blocks of
stone and then covered with earth and stone, thus forming a tumulus. The
monuments being burial-places, the human bones of this period are very
numerous. The races are already very much mixed; they practised trepanning, and certain indications
lead us to believe that they were cannibals. [...] Bronze makes its appearance about this time in the shape of axes which
were at first flat. [...] The weapons and implements of stone of the dead are
no longer [11] utilitarian but votive objects; pottery even attains a sacred character. [...] It was also the
time of the chariot-sepulture in
VI.C.12.126(g)
(i) rbarrow >>
MS 47482b-67v, LPA: – You told us a moment since of this barrow. | JJA 58:014 | Nov-Dec 1924 | III§3A.*1+ | FW 479.24
VI.B.14.123
(a) omound
The Megalithic Monuments 14: 9. Tumulus: The tumulus is a mass of earth forming an artificial mound. There are two kinds of tumili: the oblong, also called “barrow”; example: The Tumulus of St. Michel; and the circular tumulus; example: The Tumulus of Kercado.
MS 47484a-39, TsILA: about this ^+mound or+^ barrow. | JJA 58:173 | Jan 1925-Apr 1926 | III§3A.4/3B.4 | FW 479.23
(b) capped menhir
The Megalithic Monuments 20: A menhir
among a small group, and lying to the west of the road, is capped.
VI.C.12.126(h)
(c) peuhen
?The Megalithic Monuments
23: Menhir: —In Breton “men” = “stone,”
“hir” = “long.” The menhir is an unfashioned stone placed vertically, and is
found isolated or in groups; it is also sometimes called “Peulven.” Example: The Giant of
Kerderf at
VI.C.12.126(i)
(d) erratics
The Megalithic Monuments 23: The large stone blocks forming the monuments
called megalithic are of the granite of the district and are doubtless erratics, i.e., blocks of stone
remaining on the surface after the receding of the ice of the glacial age.
VI.C.12.127(a)
(e) Killed by a Kelt
The Megalithic Monuments 24 [also inspired by the numerous k-sounds in the
following sentence]: This last excavation
having led to the discovery of a
crypt containing 32 axes
or stone celts, three turquoise
necklaces and remains of human bones not cremated aroused considerable interest.
VI.C.12.127(b)
(f) ossuary
The Megalithic Monuments 25: The objects found in these tombs are
principally:— 1. Human bones, cremated and natural, sometimes in great
quantities indicating collective sepulchres or ossuaries; sometimes in very small quantities indicating
individual sepulchres. Animal bones, chiefly of horses and cattle, are also
found.
VI.C.12.127(c)
(g) Men- gurun / (thunderstone)
The Megalithic Monuments 26: Axes or celts generally in hard stone,
occasionally in rare stone. Some of them are pierced at the heel to allow of
their being suspended. Several, from 10-42 centimetres long, are wonderfully
perfect. They do not appear to have been used and can only have been votive
axes; even at the present day our peasants consider them valuable talismans and
call them Men-Gurun, or thunderbolts.
VI.C.12.127(d)
(h) sub ascia
The Megalithic Monuments 27: [Quotation from Bulletin de La Société Polymathique] In the religion of the
primitive Armorican who built the dolmens of Morbihan, the stone celt, or
Men-Gurun, was purely and simply a sacred object to be placed in the tomb
beside the dead, a sort of image or idol to be adored as a tutelary god. We
are, moreover, led to imagine that this superstition concerning the dead became
a dogma, and was handed down by uninterrupted tradition to the Romanised Gauls.
They adopted the custom of consecrating their tombs to the deified spirits of
the dead, whom they represented by figures in the shape of an axe under which
was written the dedication:—“Sub ascia.”
Note: L. Sub ascia. Under the axe (or adze).
VI.C.12.127(e)
(j) menhir grow smaller
Note: Cf. 006(c).
The Megalithic Monuments 28: It is equally difficult to understand why the
large menhirs are always placed near a cromlech and why the menhirs themselves
take an easterly direction and gradually
diminish in size.
VI.C.12.127(g)
VI.B.14.124
(a) soldiers petrified
Note: Cf. 005(l).
The Megalithic Monuments 31 [a legend about St. Cornély and the origin of
the megaliths]: One evening he arrived on the outskirts of a village called Le
Moustoir where he wished to stop; having however heard a young girl insulting
her mother he continued his way and arrived shortly at the foot of a mountain
where there was another small village. He then saw the sea in front of him and
immediately behind him soldiers in battle array. He stopped and transformed the whole army into stones.
[...] Pilgrims from all countries flocked to the place to implore St. Cornély
to cure their diseased cattle. He cured them all in remembrance of the great
services rendered to him by his yoke of oxen during his flight. The pilgrims,
coming to the ‘Pardon of St. Cornély,’ passed among the stone soldiers. The men were supposed to bring stones,
the women earth, and to drop them on an elevatioin near to
VI.C.12.127(h)
(b) down with bronze!
The Megalithic Monuments 34: The date of origin of the menhirs and dolmens
is undoubtedly to be found in the Neolithic or New Stone Age, but the religious
use of these stone monuments was continued long after that period, and many of
them date from a time when metals were well known. To begin with, gold is found
in connection with them; other objects, such as weapons and ornaments of
bronze, have also been found, and we have seen that the greater part of the
objects found in the tombs were ritual and votive and were made especially to
be placed there for use in the next world. Doubtless the use of metal was excluded by the religious caste which
made and sold such articles. Not being able or willing to work the metals the
priests of that time in this district, the centre of their religion, resisted the use of metal much longer
than was the case elsewhere.
VI.C.12.127(i)
(c) bury ass with him >
VI.C.12.127(j)
(d) tomb for bargain)
The Megalithic Monuments 34: In the monuments everything—construction,
orientation, contents—indicates a very advanced civilisation. We have seen that
in several tumuli bones of horses
and oxen have been discovered, and not far from a dolmen tombs containing what
are doubtless the ashes and bones of slaves and servants have been found. It
was customary for these primitive people to kill the animals, and probably the
servants, of the dead so that they could be found again in another world. This
shows us that they believed in a world to come. Everything tends to prove that
the worship of the dead formed a great part of their religion, and that certain
ceremonies and their bargains always
took place beside the tombs.
VI.C.12.127(k)
(h) rh half in Wood Quay / —
Note: Wood Quay. South side of the Liffey, near
MS 47482b-63v, LPA: ^+^+the
half of him in
VI.B.14.125
(k) maitre (SS) >
Saint Vincent Ferrier iii: Un assez récent biographe,
le Père Fages l’avait compris: il lui fallait prendre le bâton de pèlerin de
maître Vincent et visiter,
en quête des pièces d’archives, les centaines de villes françaises, [ii]
espagnoles, italiennes, où le saint avait jadis prêché. Il consacra son
existence à cette tâche (1) et fut ainsi en mesure de publier, outre son Histoire
de saint Vincent, quatre précieux volumes d’éditions de textes (2). /
Malheureusement, cette figure de maître
Vincent Ferrier que le Père Fages avait réussi en partie à faire revivre, est
demeurée peu connue. [A
rather recent biographer, Father Fages, seems to have understood : he
needed to take the pilgrim staff from Master Vincent and visit, in search of
archival evidence, hundreds of French, Spanish and Italian cities, where the
saint had preached. He devoted his life to this task and was thus able to
publish his History of saint Vincent, four precious volumes of editions
of texts. Unfortunately, the figure of master Vincent Ferrier that Father Fages
had succeeded in part to bring to life, has remained little known.]
VI.C.12.129(f)
(l) S V. Ferrier’s soup
Saint Vincent Ferrier iii-iv: Les documents livrent
des faits très matériels. Ils disent en détail combien a coûté chacun des [iii]
légumes de la soupe de maître Vincent,
ou chaque fagot de son feu, ou l’avoine de son âne, ou le pourboire de l’ouvrier
qui décora la chaire de belles draperies d’or; mais nous ignorons complètement
les conversations de Vincent avec le duc de Bretagne et le roi d’Angleterre et
nous ne saisissons son activité diplomatique que dans ses conséquences, au jour
où en grande pompe il nomme un roi ou dépose un pape. [The documents give us very material
information. They tell us in detail how much cost the vegetables in the soup of
master Vincent, or each piece of wood of his fire, or the oats for his donkey,
or the tip for the labourer who decorated his chair with beautiful golden
drapes; but we completely do not know anything of Vincent’s conversations with
the duke of Brittany and the king of England and we have no sense of his
diplomatic activities, except through the results as when one day with great
pomp he names a king or deposes a pope.]
VI.C.12.129(g)
VI.B.14.126
(a) take mother’s name
Saint
Vincent Ferrier 3n1: Il est à noter que Vincent
devrait ainsi s’appeler Vincent Lopez, le nom de Ferrer lui venant de son ascendance féminine. [We should note that Vincent was
supposed to be called Vincent Lopez, the name of Ferrer came through the female
line.]
VI.C.12.129(h)
(b) He was born (—)
Saint Vincent Ferrier 3: L’enfant naquit (3) probablement en janvier 1350 [The
child was born probably in January 1350.]
Note: Note (3)
mentions that certain hagiographers report miracles accompaying this birth, but
Gorce refuses to believe them. Joyce probably picks up the odd placement of the
intruding footnote, as if to be born was an interesting fact of itself for a
child.
VI.C.12.129(i)
(c) no catholics before protestant
Saint
Vincent Ferrier 5-6n3: A cette époque où le protestantisme n’existait pas, il n’y avait
que des chrétiens et pas à proprement parler de catho-[5] liques. Mais les
formes de piété, la mentalité même de ce christianisme espagnol du quatorzième
siècle sont celles du catholicisme. [At that time protestantism did not exist yet, there were only
christians and thus, properly speaking, no catholics. But the forms of piety,
the mentality itself of the Spanish Christianity in the fourteenth century are
those of Catholicism.]
VI.C.12.129(j)
(d) tonsure at 7 >
VI.C.12.129(k)
(e) benefice of chapel at 11 >
VI.C.12.129(l)
(f) (lamp out / and 1 mass unsaid)
Saint
Vincent Ferrier 6: C’était le grand rêve de son enfance et c’était surtout le grand désir
de son père, personnage plein de sagesse et de prévoyance qui le fit tonsurer à sept ans et le pourvut à onze ans d’un bénéfice ecclésiastique,
à savoir de revenus de la chapelle de sainte Anne, sise en l’église paroissiale
de Saint-Thomas(1)."
Note 1. […] On avait laissé éteindre la lampe de l’autel de sainte Anne
et négligé de célébrer une messe anniversaire, l’une et l’autre obligations à la
charge du bénéficiaire Vincent Ferrier. L’évêque de Valence dans une visite
s’en était aperçu. Nou ne connaissons pas la fin de cette anecdote.
[This was the
great dream of his youth and it was above all the wish of his father, a person
full of wisdom and foresight who made him take a tonsure at age seven and gave
him a church benefice at eleven, i.e. the revenues of the chapel of Saint Anne,
at the parish
Note 1. […] The
lamp on the altar of saint Anne had been allowed to go out and no anniversary
masses had been held, both of them obligations of the person holding the
benefice, Vincent Ferrier. The bishop of
VI.C.12.129(m)-130(a)
(g) S P beggarmonk
Saint
Vincent Ferrier 7: Vincent coudoyait sans cesse dans les rues, dans l’officine paternelle,
ces moines de toutes couleurs: moines à proprement parler: fils de saint
Benoît; religieux mendiants
surtout, vrais maîtres de ces villes du bas moyen âge: augustins, carmes,
franciscains, dominicains.
Note
2. Louis Gillet, Histoire artistique
des ordres mendiants, p.
349. [Vincent met
everywhere in the streets and in his father’s pharmacy, those monks of many
colours: monks strictly speaking: sons of Saint Benedict; mendicant friars
mostly, the real masters of the cities in the early middle ages: augustins,
carmels, Franciscans, Dominicans.]
VI.C.12.130(b)
(j) monks special table / & skivvy
Saint
Vincent Ferrier 9: Les religieux devinrent propriétaires. Ils eurent leur bourse et
lorsque cette bourse était bien garnie, ils se bâtissaient dans l’intérieur de
la clôture des appartements particuliers. Ils eurent tables à part et domestiques. [The monks became
property owners. They
had their own purses and when their purse was well filled, they built in the
cloister their private apartments. They had their own tables and domestic
servants.]
VI.C.12.130(e)-(f)
(k) a downright little / celebrity
Saint
Vincent Ferrier 15: Vincent Ferrier gagna donc son nouveau poste de Lérida, modeste et
gentille petite ville au beau milieu de la Calalogne [sic]. Il y fut un
professeur merveilleux et acquit à la ronde une véritable petite célébrité. [Vincent then reached his new post in
VI.C.12.130(g)
VI.B.14.127
(a) owhat use giving them / names
Saint
Vincent Ferrier 20: Note 1: Même remarque que pour les professeurs de Barcelone: à quoi bon donner des noms puisque
nous ignorons l’influence directe de tel ou tel d’entre eux sur Vincent
Ferrier. [The same goes
for the professors of
Not located in MS/FW
(b) offer holy water at / church door
Saint Vincent Ferrier 21: A
l’ordinaire, les offices étaient moins solennels. Et lorsqu’ils entraient le
soir, pour chanter Complies, deux par deux, en se donnant de l’eau bénite, dans
la vaste nef mal éclairée par un maigre luminaire, les frères étudiants de
Toulouse devaient avoir une sensation de frisson et d’effroi. [Normally, the offices were less solemn. And when
they entered in the evening, to sing Compline, two by two, offering each other holy
water, in the vast nave not very well lit with a small light, the monk students
of
VI.C.12.130(h)
(d) regulars teach seculars / theology
Saint
Vincent Ferrier 24: En 1383, il devient lecteur en théologie à la “Seo” — le Siège —
entendre par là la cathédrale de Valence. Ce cours de théologie est public. Tout laïc instruit peut l’entendre, mais il
s’adresse surtout au clergé séculier. [In 1383 he became reader in theology at the Seo, the
Seat, meaning the cathedral at
Note: Regular. Subject to a religious rule, belonging to an order, as opposed to secular, member of the clergy living in the world.
VI.C.12.131(b)
(e) lay buried in Dominican / graveyard
Saint
Vincent Ferrier 26: Des laïcs se faisaient
enterrer au cimetière des religieux. C’était pour les finances des paroisses une perte
sèche. [Laymen were burried at the cemetery of the monks. That represented a
clear loss for the finances of the parishes.]
VI.C.12.131(c)
(f) Trinity in host?
Saint
Vincent Ferrier 27: Entre les deux théologiens [Vincent Ferrier and a man named Nicolas
Eymeric], la brouille commença sans doute à propos de l’incident suivant. Les
curés de Valence avaient pris l’habitude de présenter l’hostie aux malades en leur demandant s’ils croyaient que le
Père, le Fils et le Saint-Esprit y étaient présents. Que la Trinité intervînt ainsi dans l’Eucharistie, cela parut
suspect à Eymeric. Il écrivit de savants mémoires, adressa des reproches véhéments.
Ce fut sans résultat. Les curés continuèrent leurs pratiques. C’est alors que
saint Vincent Ferrier intervint. Il édicta quelques règlements concrets et
simples et apaisa le conflit comme en se jouant. [Between the two theologians the fight must have
started with the following incident. The parish priests of
VI.C.12.131(d)
(g) little brother in S. Patrick
Saint
Vincent Ferrier 27: Eymeric conçut-il quelques jalousie de l’habileté de son jeune frère
en saint Dominique. [Eymeric
may have developed some jealousy of the skils of his young brother in saint
Dominic.]
VI.C.12.131(e)
(h) master of sacred palace >
VI.C.12.131(f)
(i) director of conscience
Saint
Vincent Ferrier 32: Et s’il ne fut pas officiellement maître du sacré Palais apostolique [the Pope’s living quarters in Avignon]
comme on l’a dit parfois, il devint officieusement bien davantage. En fait, il
fut conseiller du pape et demeura pendant trois ans, de 1395 à 1398, son
chapelain intime et son directeur de
conscience. [And
if he was not officially master of the sacred apostolic palace as used to be
thought, behind the scenes he was much more important. In fact he advised the
pope and was for three years, between 1395 and 1398, his private chaplain and
director of conscience.]
VI.C.12.131(g)
VI.B.14.128
(g) Froissart & Renart
Saint Vincent Ferrier 63: C’était l’effondrement de
l’empire grec, l’écrasement du tsar Lazare et de ses Serbes à Kossovo, le grand
deuil de l’Occident dont la fleur de la chevalerie, partie pour la croisade
contre l’Islam, périssait ou était faite prisonnière dans le désastre de
Nicopolis. Ajoutez à cela l’anarchie des idées. Ajoutez surtout le cynisme des
mœurs. C’est le siècle qui a enfanté le cauteleux roman de Renart et
aussi Froissard, le prêtre sans idéal qui raconte ses aventures d’amour. [This was the period of the downfall
of the Greek Empire, the crushing of Czar Lazar and his Serbs in Kosovo, the
great disaster of the West when the flower of chivalry, having departed in a
crusade against Islam, had died or had been taken prisoner at Nicopolis. Add to
this the anarchy of ideas. And moral cynism. This was the century of the
naughty novel Renart and of Froissard, the priest without ideals who
tells of his amorous adventures.]
Note: Jean Froissart (c 1330-c 1410). Best known as the historian, in his Chroniques, of the Hundred Years War, he
was also a distinguished poet. Renart is Reynard the Fox, as he appears in the Roman de Renart. Units (j)-(k) are probably derived from an account of
Froissart.
VI.C.12.133(b)
(h) archery v cavalry / guns v bows
Saint
Vincent Ferrier 63: Un grand malaise pèse sur cette société médiévale finissante. La
pompeuse chevalerie devient inutile maintenant que les archers à pied font
meilleure besogne de guerre que les cavalcades. [A great illness weighed on this dying medieval society.
The pompous cavalry had become useless now that archers on foot were much more
useful in a war than horses.]
VI.C.12.133(c)-(d)
(i) h’s hat hung up
Saint
Vincent Ferrier 68: Benoît XIII en ces tristes circonstances eût bien voulu s’assurer
encore le concours de maître Vincent. Il fit tout pour le retenir. Vincent,
paraît-il, refusa le chapeau de cardinal. [In these sad conditions Benedict XIII would have
preferred to have the help of master Vincent and he did all he could to retain
him. But Vincent, it seems, refused the cardinal’s hat.]
VI.C.12.133(e)
VI.B.14.129
(k) rmusicianly
MS 47474-27v, TsILA: which
he so loved as ^+patricianly+^ to manuscribe after his name | JJA 47:408 | Apr-May 1925 | I.7§1.3/2.3
| FW 179.23
VI.B.14.130
(a) Brit imp! feet
VI.C.12.134(c)
(b) a furore Normannorum / libera nos, Domine
Note:
L. From the madness of the
VI.C.12.134(d)
VI.B.14.131
VI.B.14.132
(c) rCosgrave (aet 50) / [brothers & trousers] / does messages
Note: Vincent Cosgrave (‘Lynch’) would have been forty-seven when this note was taken (he was born on 22 November 1877), but the age is an approximation, both here and in FW.
MS 47482b-85v, LMA: – ^+He is a man of fifty
who does messages?+^ Have you ever seen ^+heard of+^ him being ^+seen+^
down at the Green Man? ^+beyond?+^ | JJA 58:046
| Nov-Dec 1924 | III§3A.*2/3B.*0 | FW
506.34-5
VI.B.14.134
(g) Sen Patrick / oldpatrick
Dottin Saint Patrice 62:
Quand Patrice partit, il alla vers l’autre Patrice (4). Ensemble ils montèrent vers Jésus, fils de Marie. [When Patrick
departed, he went to the other Patrick. Together they ascended towards Jesus, son of Mary.]
Dottin Saint Patrice 62n4: C’est le vieux Patrice, Sen-Patrice, abbé, dont la mort eut lieu le 24 août d’après certains Martyrologes, tandis que l’apôtre de l’Irlande mourut un 17 mars. M. H. D’Arbois De Jubainville, Revue celtique, t. IX, p.111-118, suppose que ce personnage a été imaginé pour supprimer les contradictions qu’offraient l’histoire et la légende de saint Patrice. [This is Old Patrick, Sen-Patrick, abbot, whose death took place 24 August, according to some Martyrologists, while the Apostle of Ireland died one 17 March. M. H. D’Arbois De Jubainville, Revue celtique, Vol. IX, p.111-118, supposes that this character was dreamed up to suppress the contradictions offered by the story and legend of St. Patrick.]
VI.C.12.138(d)
(j) rtake care, wd y[e] b
MS 47482b-49, LMA: about your glad neck ^+, take care wd you,+^ | JJA 57:099 | late 1924 | III§1A.*3/1D.*3//2A.*3/2C.*3 | FW 438.05-6
(k) ra latere †i
Note: L. A latere Christi. From the side of Christ. Vincent Ferrer was appointed legate a latere Christi by Pope Benedict XIII. See VI.B.25.152(g).
MS 47474-28, TsILA: an interlocutor ^+a latere+^ | JJA 47:409 | Apr-May 1925 | I.7§1.3/2.3 | FW 177.19
VI.B.14.135
(g) Caucas. foetus = Negro
/ — infant = mongol /
The Mongol in Our Midst 9-11 [About Robert Chambers and his
proto-Darwinian work from 1844, Vestiges of the Natural History of Creation]: Anticipating the doctrine now
known as that of recapitulation by the individual of the history of the race,
he maintained that a Caucasian foetus
represents the Negro stage, and a Caucasian infant the Mongol stage, of
human evolution. [9] […] [10] Dr. Langdon-Down’s general ethnic classification
of imbeciles has long been forgotten—very unhappily—but the brilliancy of his
detailed description of the Mongol or
VI.C.12.139(c)-(d)
(i) facies >
VI.C.12.139(e)
(i) croupy >
VI.C.12.139(f)
(j) arrears of love
The Mongol in Our Midst 16: They are obviously devoid of the intelligence
normal for their age; they are of Mongolian facies but are even more simian than Mongolian. They represent
the ‘Infirmary Mongol.’ § II. At our great hospitals we see children aged
between six months and four or five years of age who, brought because they are
‘not getting on,’ or by reason of some croupy
or other respiratory trouble, are obviously backward mentally as well as
physically, and who are definitely Mongoloid in their make-up. These children
represent the Hospital type of Mongol: the weaker die, but some improve and
pass into other spheres of observation. Others fall still more into arrears of development and are
recognised ultimately as imbecile. § III. In asylums for imbeciles and idiots
we meet with boys and girls, aged between seven and fourteen, who—classical
Mongolian imbeciles in the sense of Dr. Langdon-Down—represent the Asylum type
of Mongol. Some of these, indeed many, die before puberty.
VI.C.12.139(g)
VI.B.14.136
(a) classical imbecile
The Mongol in Our Midst 20: Since there has been no general recognition
of the occurrence in Western Europe of Mongoloids who are not imbecile or
idiotic, whilst on the other hand there is a considerable literature relating
to those who are, it is best to take as our standard ‘Mongoloid’ the classical imbecile of Langdon-Down,
well represented on the frontispice of this book by the picture of a London
child who came under my care a few years ago.
VI.C.12.139(h)
(b) Sinitic
The Mongol in Our Midst 21: If then the Mongol of Central Asia stands as
the prototype, we have, as members of the great Mongolian family, the Sinitic or Chinese peoples, the Malays
and other Southern Mongols, the many Siberian peoples, the Japanese (who are not
wholly Mongolian), the Eskimo, and the North and South American Indians.
VI.C.12.139(i)
(c) Chazar / (Mongols of / Judaism)
The Mongol in Our Midst 24: Many
European Jews are not pure racial Jews, but descended from the
Mongolian tribe of the Chazars
who, after conversion to Judaism,
founded the once powerful Chazar Empire in South-Eastern Europa.
VI.C.12.139(j)-(k)
(d) Orang (of
The Mongol in Our Midst 28-9: But, about the same time, having in mind Haeckel’s well-known scheme of human origins in which stress is laid upon the resemblances between the primitive [28] Mongolian races and the orang-utan (or Asiatic anthropoid ape), the present writer enquired whether the apparently pre-human characteristics of Mongolian imbeciles might not find homologies amongst the orang-utans.
VI.C.12.139(k)
(e) Mongol
The Mongol in Our Midst: passim. Joyce lists the three Crookshankian
races.
VI.C.12.139(l)
(f) orang (
Note: See quotation under
(d).
VI.C.12.140(a)
(g) rmongoloid
Note: See VI.B.01.075(c).
The Mongol in Our Midst 28-9: He was at once forcibly struck with the
fact that, while the higher grades of Mongoloids
seen in this country are certainly Mongolian, the lower grade Mongolian
imbeciles and idiots are as undoubtedly orangoid in their homologies.
MS 47482b-105v, LPA: ^+to my ^+saffron+^ breathing mongoloid I gave+^ | JJA 58:078 | Dec 1924 | III§3A.*2+/3B.*0+ | FW 550.17
(h) Aryan
The Mongol in Our Midst 26 [after remarking that he has seen a lot of Mongolism in France, especially in Brittany and the Auvergne]: To resume then, in a few words, what is known about the ethnographical distribution of cases of ‘Mongolian’ imbecility, it may be said that such are not seen amongst the Blacks, and are not known to occur amongst the Aryan populations of Asia, or even amongst the Arabs and pure Jews.
VI.C.12.140(b)
(i) chimpanzee >
VI.C.12.140(c)
(j) Dementia praecox >
Note: Dementia praecox. Now obsolete psychiatric term, approximating to what is presently called schizophrenia.
VI.C.12.140(d)
(k) Negro >
VI.C.12.140(e)
(l) gorilla >
VI.C.12.140(f)
(m) Ethiotic
The Mongol in Our Midst 33-4: The interest attaching to these homologies
is enhanced by the fact that, incidentally to these observations, certain
homologies have been found between (1) certain types of the ‘White’ groups of
the human race (2) the Chimpanzee
and (3) a kind of mentally defective individual, found amongst certain white
races, who is said to suffer from Dementia
Precox. Furthermore, homologies of the same [33] order appear to obtain
between (1) the Black, or Negro
division of the human race (2) the Gorilla,
or great African ape, and also (3) a type of idiot occasionally (though rarely)
seen in Europe, and described by Langdon-Down as of the ‘Ethiopic’ variety.
VI.C.12.140(g)
VI.B.14.137
(a) Man Cro-Magnon >
VI.C.12.140(h)
(b) Ape Chancelade >
VI.C.12.140(i)
(c) idiot Grimaldi
The Mongol in Our Midst 34: In other words, in spite of convergence and
miscegenation, three Types or Faces seem to emerge when we survey the whole
field; and we see each of these Faces as borne by a Man, by an Ape, and by an Idiot. Moreover, a still wider
horizon opens before us when we realise that, during the later Palaeolithic
period there existed, side by side in Europe, in certain parts of
VI.C.12.140(j)
(d) dissection of blacks
The Mongol in Our Midst 36-7: Our full anatomical knowledge of Man is
almost entirely based upon information obtained in European dissecting rooms
from bodies called those of ‘Europeans.’ There is hardly any [36] complete
account of the dissection of a
body of a pure and ‘typical’ Yellow man, or of any such account of a pure and ‘typical’ Black man. On the
other hand, the many variations recorded as noted when examining bodies of
‘Europeans,’ while correlated, it is true, with ‘variations’ known to occur
normally in this or other race of man or ape, are never correlated with the
individual type of the person dissected.
VI.C.12.140(k)
(e) posture - engram
The Mongol in Our Midst 39 [in the subsection Posture (a topic that
has “escaped the attention of most anthropologists”)]: While differences of
opinion in respect of individual cases may be admitted, it is difficult to
dispute that the habitual assumption, from infancy, of a particular posture, must be expressive of
characters not merely inborn but inbred: that is, of engrams.
VI.C.12.140(l)
(f) adopts buddha / posture
The Mongol in Our Midst 43: This is however only a partial indication of
the truth, for the really ‘typical’ Mongolian imbeciles, when told to sit down,
place themselves instinctively in the classical ‘Buddha’ position, as does the
little Londoner represented on the frontispice. And in every day life, if a
parcel of school-girls or boys in bathing costume be told to squat on the beach
as they like, those with Mongolian traits, and those only, will be noticed to adopt the true ‘Buddha’ position.
VI.C.12.140(m)
(g) K kowtow
The Mongol in Our Midst 43: It is even more singular that the Mongolian
imbeciles should not only love to sit like a Buddha but to sway the head,
backwards and forwards, like a porcelain mandarin, whilst I have seen a baby
Mongolian idiot prostrate himself in his cot, for hours at a time, doing the Kow-Tow.
VI.C.12.141(a)
(h) pronated >
VI.C.12.141(b)
(i) supine
The Mongol in Our Midst 46-7: But, if compelled to sit upon benches or
chairs, the chimpanzee attitude becomes at once converted into what Dr. Steen
has called the ‘Ancient Egyptian attitude.’ It is interesting to note that, as
a rule, in the apes and in the dements, the arm arrangement, (as sometimes in
the Egyptians statues) is one of rigid symmetry. Yet, when the Egyptian artists
desired to convey the idea of Power or Intelligence, an asymmetrical
disposition was featured [46] that is seen to-day when a King is represented on
a Throne holding a sceptre in a semi-pronated
right hand and an orb in a fully supinated
left hand.
VI.C.12.141(c)
VI.B.14.138
(h) gods parts of goddess
Origin of Magic and Religion 27: [in Sumerian culture] We find that the Great Mother acquired many functions […] she became a potter goddess, a snake goddess, and so forth. For some reason, some of these variations of the Great Mother changed their sex and became gods.
VI.C.12.142(d)
VI.B.14.139
(f) gtrouserstree
Origin of Magic and
Religion 79: [paradise in Hindu
mythology] Instead of sand, round pearls, costly jewels, and gold form the
banks of the rivers, which are covered with trees of precious stones, trees of
gold shining like fire. The trees always bear flowers and fruits, they swarm
with birds, they are of a heavenly smell and touch,
MS 47484a-48, TsILA: It amounts to nil ^+in pounds and pence,+^ v^+not as much as the price of a highlandman’s trousertree […]+^ | JJA 58:188 | Jan 1925-Apr 1926 | III§3A.4/3B.4 | FW 521.07
(g) rthe best of wine
Origin of Magic and
Religion 81: [from The Voyage
of Bran]
There is a distant isle,
Around which sea-horses glisten;
A fair course against the
white-swelling surge,
Four feet uphold it.
. . .
“Unknown is wailing or treachery
In the familiar cultivated land.
There is nothing rough or harsh,
But sweet music striking the ear.
Wealth, treasure of every hue,
Are in Cuin, a beauty of freshness,
Listening to sweet music,
Drinking the best of wine.”
MS 47482b-36v, LPS: bacon with some cold
breast of veal ^+with beans […] cum cabbage & peas ^+And bread &
corn+^ And the best of wine.+^ | JJA 57:074
| late 1924 | III§1A.*3/1D.*3//2A.*3/2C.*3 | FW 406.22
(h) S. P’s monk >
VI.C.12.143(f)
(i) garb reveals / armour t
Origin of Magic and Religion 82: Brendan is but the latest and definitely Christian example of a genre of story-telling which had already flourished for centuries in Ireland, when it seemed good to an unknown writer to dress the old half-pagan marvels in orthodox monkish garb, and thus start them afresh on their triumphal march through the literature of the world.
VI.C.12.143(g)-(h)
VI.B.14.140
(f) x totem (ass)
Origin
of Magic and Religion 145-6: The idea of reincarnation is widespread. It occurs in
connection with totemic clans in
VI.C.12.144(d)
(n) rmanrootr / ginseng
Origin of Magic and Religion 151-3: The mystery society of the Ojibwa has been closely studied […] It was founded by a sky-spirit, through a mediator named the Great Rabbit. The Great Rabbit looked down on earth from the sky, and saw how ignorant men were. So he instructed the Otter in the mysteries, and gave him the sacred rattle, drum and tobacco. He made a lodge and taught the otter all the secrets, and with a bag containing cowrie shells “shot” him, so that he might have immortality, and be able to convey the secrets of his kinsmen.[…] The novice is instructed by the priest prior to his initiation into the first of the four grades of the society. He has to take a sweat-bath […] When he goes into the lodge for the ceremony, the Supreme Being is supposed to be there. The candidate has to stand up, and is approached by a priest with a bag of mink skin containing shells, pigments, effigies, amulets, and so forth. The priest “shoots” him with the bag, and he has to fall down apparently lifeless.[…] The decision to join the society is the result of an experience which each boy has at some time or other. He goes out into the wilds, fasts, and after a time has a vision. If this be of a bear, he kills a bear and wears one of its claws for an amulet, believing that the bear will always protect him, an idea that evidently lay at the back of the custom of wearing bear’s claws in the Upper Palæolithic Age. […] In the third degree use is made of ginseng, “man root,” which is supposed to be of “divine” origin. […] Those who have passed into the third stage become powerful magicians, who derive their power from the sky, and often have sky spirits for “familiars.”
MS 47474-23, TsILS: a stone and a half ^+, a root
^+manroot+^ of all evil+^ | JJA 47:399
| Apr-May 1925 | I.7§1.3/2.3 | FW 169.18
VI.C.12.144(k)
VI.B.14.141
(b) mango
Origin of Magic and Religion 157: From India right across to America the practice of
magic is closely associated with the archaic civilization; we find the
magicians of India practicising the mango trick, that trich whereby a man
causes a mango plant practically to grow into full maturity in the course of a
few minutes;
VI.C.12.145(b)
(c) horse had a / nightmare
Origin of Magic and
Religion 160: This idea [of the
magic thunderstone] particularly asserted itself in certain case where an
injurious influence, the origin of which was unknown, was frequently felt. Thus
the thunderstone particularly protects the little unchristened child against
being ‘changed’ and the horse in the stall stable against ‘nightmare.’
VI.C.12.145(c)
(d) blowpipe shot
Origin of Magic and Religion 161: Even such a primitive people as the Punan of Borneo, who are still in the food-gathering stage, use quartz in their magic. “The Punan has great faith in charms, especially for bringing good luck in hunting. He usually carries, tied to his quiver, a bundle of small objects which have forcibly attracted his attention for any reason, e.g. a large quartz cristal, a strangely shaped tusk or tooth or pebble, etc., and the bundle of charms is dipped in the blood of the animals that fall to his blow-pipe.”
VI.C.12.145(d)
(e) x shift ^+sacred+^ milestone
Origin of Magic and
Religion 164-5: In yet other ways
have the people of archaic civilizations influenced profoundly the beliefs and
practices of the peoples of the regions in which they settled. It is curious to
see how that the manner of contact between the people of the archaic
civilization and the native tribes has apparently determined the lines upon
which native thought should develop. For example, the gold-miners of the past
in British New Guinea have left behind them many objects of stone, which are
regarded by the native tribes as potent in magic. [164] […] The natives of
British New Guinea also use, for their magical practice, stone of the kinds of
rock of which the people of the archaic civilization made their implements, of
mica-schist, sand-stone, volcanic rock, diabase, diorite, granite, quartz, hornblende,
ophicalcite, obsidian and so forth. This is another instance of the
transference of supposed power from one object to another that resembles it.
VI.C.12.145(d)-(e)
(f) b seeks aid in / dream
Origin of Magic and
Religion 168: It is found that, in
VI.C.12.145(f)-(g)
(g) Micronesia
Note:
VI.C.12.145(h)
VI.B.14.142
(h) 1st extra Roman / mission SP
Riguet Saint
Patrice 175: Un trait marque l’entreprise de l’apôtre: le premier, parmi
les missionnaires, il se rend dans une terre située hors des limites de
l’empire romain, pour y porter l’Évangile. [One distinctive characteristic of the apostle’s
adventure: he was the first, it seems, to bring the Gospel to a land outside of
the borders of the
VI.C.12.146(j)
VI.B.14.144
(b) Tailtenn (Ulst) >
VI.C.12.148(a)
VI.B.14.146
(i) miracles affirmed / by himself
Riguet Saint Patrice 167: Il présente donc son oeuvre comme l’oeuvre de Dieu même. L’apôtre a suivi les inspirations surnaturelles en toutes circonstances. […] La Confession ne raconte pas de miracles en détails parce que le plus grand miracle, pour Patrice, lui paraît être sa vie même [140: he represents his work as inspired by God Himself. The Apostle says he has in every circumstance followed supernatural inspirations […] The Confession does not relate any miraculous details, because to Patrick the greatest miracle seems his own life]
VI.C.12.151(b)
VI.B.14.147
(f) S. Vincent Ferrier >
VI.C.12.152(a)
(g) with wings & trumpet / ^+[yeech]+^
Saint
Vincent Ferrier 144: Ainsi apparaît cette prédication du jugement dernier. Comment se
fait-il donc que maître Vincent Ferrier ait été représenté avec des ailes aux épaules et une trompette aux
lèvres? Comment se fait-il qu’il ait été mué en un ange apocalyptique? [Thus appeared this prophecy of the
last judgement. Why is it then that master Vincent Ferrier has been represented
with wings on his shoulders and a trumpet at his lips? How is it that he was
changed into an apocalyptic angel?]
VI.C.12.152(a)
(h) Victor
Note: See reproduction. A line joins this unit to ‘trumpet’ (g).
Saint Vincent
Ferrier 145-6:
Dans le procès de canonisation les allusions sont très vagues; mais voici dans
le même ordre d’idées un compliment que Gerson adresse au maître: “Je me figure
que vous êtes l’ange de l’Apocalypse dont le prophète de tout le cours de l’Église,
Jean, dit: J’ai vu une cavale blanche et celui qui la montait [145] portait un
arc et sur son front était une couronne; il sortit “Vincens”, vainqueur.
Tu as paru pour vaincre,
glorieux Vincent.” [In the records of the canonisation the allusions are very
vague, but here is in the same order of ideas a compliment from Gerson to the
master: “I honestly believe that you are the angel of the Apocalypse of whom
the prophet of all the course of church history, John, tells us: I have seen a
white horse and the one who mounted it carried a bow and on his head was a
crown; he came out “Vincens”, winner. You have appeared to win, glorious
Vincent.]
VI.C.12.152(b)
(i) not a virgin among / you under 15
Saint Vincent Ferrier 50 [from the preachings of
Note
2. Édit. Fages, Sermons, t. I,
p.100, t. II, p.464. Tableau peu flatteur des moeurs du quatorzième siècle.
Note
3. Édit. Fages, Sermons, t. II,
p.305, grande crudité d’expressions. [« One does not find (2), among you, a child of fifteen who is a
virgin. » Chastity is said to be impossible (3). Note 2. Édit. Fages, Sermons,
t. I, p.100, t. II, p.464. Not a flattering picture of the morality of the
fourteenth century. Note 3. Édit. Fages, Sermons, t. II, p.305, a great
coarseness of expressions.]
VI.C.12.152(c)
(j) King - sturgeon / workman – herring >
VI.C.12.152(d)-(e)
(k) O! O!
Saint Vincent Ferrier 150 [from the preachings of
Note: The sturgeon and the herring, as well as the king
and the workman, are only implied in this parable. Dauphin = dolphin; anguille
= eel; thon = tuna; goujon = goby/gudgeon. The "Oh! oh!" reappears in
the sermons on p.162-3 of Saint Vincent
Ferrier.
VI.B.14.148
(a) gwife offers stocking & / veil to hang H
Saint
Vincent Ferrier 152: Écoutez, je vais vous raconter une histoire: “Il y avait une femme
dont le mari avait tué quelqu’un et, après le jugement, tandis qu’on portait le
criminel au gibet, la femme suivait en pleurant son malheur. Et comme on était
arrivé au gibet, on s’aperçut qu’on avait oublié la corde pour pendre l’homme.
Alors la femme dit: Pourquoi
voulez-vous une corde, voilà mon voile de coiffure. Et ainsi fut fait. Le mari
fut pendu avec la coiffure de sa femme et je ne sais pas si vous avez de
pareilles coiffures pour cette utilité.” [Listen, I will tell you a story: “There was a woman
whose husband had killed someone and after the trial, when the criminal was
taken to the gallows, the wife followed, bewailing her bad luck. And when they
reached the gallows, they noticed that they had forgotten the rope to hang the
man. So the woman said: Why do you need a rope, take my veil. And so they did.
The man was hanged with his wife’s veil and I don’t know if you have such
pieces of clothing for this occasion.”]
MS 47484a-44, TsILA: they had their good
reasons. ^+Here’s my ^+snuff and trout+^ stoken for the first if you
want to stretch him by starligh[t.]+^ | JJA 58:179 | Jan 1925-Apr 1926 | III§3A.4/3B.4 | FW 495.09
(b) a bishop = eat capons
Saint
Vincent Ferrier 155: On m’a raconté l’histoire d’un prêtre, brave homme d’ailleurs, qui
avait tout fait, lui et sa famille, pour obtenir l’épiscopat. On lui demande:
Avez-vous ambitionné cette charge. — Bien sûr, tout le monde le sait bien. —
Voulez-vous répondre à Dieu des ouailles qui vous seront confiés? — Ah! Mais
non. — Dites que oui. — Non, non, mille fois non, et il se démit disant: Je croyais qu’être évêque consistait à manger
du poulet tous les jours. [I was told the story of a priest, « a good man » who had done
everything, he and his family, to become bishop. He was asked: – Do you want
this appointment. – Of course, everybody knows. – Will you answer to God for
the flock that will be entrusted to you. – Oh, no. – Say yes. – No, no, a thousand
times no, and he resigned saying: I thought that being a bishop means eating
chicken every day.]
VI.C.12.152(f)
(c) separate fornicators
Saint Vincent Ferrier 156 (from a sermon): De même, quand deux personnes ont péché ensemble par
luxure, faites dire tant de messes!, mais il eût mieux valu commencer
par séparer les délinquants. [In the same way, when two people
have sinned together by lust, say so many masses, but it would be better to
begin by separating the sinners,]
VI.C.12.152(g)
VI.B.14.149
(f) S. Vincent F >
VI.C.12.153(i)
(g) rules of brothel
Saint Vincent Ferrier 171: Il n'hésitait pas à travailler
lui-même à des besognes qui nous paraîtraient un peu risquées. De vieilles
traditions assurent qu'il réglementait les statuts de maisons de tolérance. En
maints endroits, il réforma les moeurs. On vit donc des villes entières, comme
Perpignan à la suite de sa prédication de 1415 (3), où toute la population, y
compris les étudiants, vécut d'une vie sans taches.
[[Saint Vincent Ferrier] did not hesitate to tackle issues that for us
would seem a bit risqué. Old traditions claim that he regulated the rules of
conduct in brothels. In many places he reformed morality. We can see entire
cities, like Perpigan following his preaching in 1415, where the whole
population, including the students, began to lead a spotless life.]
VI.C.12.153(i)
(h) culte du S. Orient / (soleil)
Saint
Vincent Ferrier 180-1: Un peu plus loin, dans le pays de Genève, un autre culte hétérodoxe
marquait encore le recul de la vie [180] catholique: c’était le culte du Soleil ou Saint-Orient. [A bit further, in the
VI.C.12.154(a)
(i) Lausanne
Saint Vincent Ferrier 181: [Quoting a letter of
Vincent] “Je me dispose à visiter le diocèse de Lausanne, où l’on adore aussi
publiquement le soleil, surtout à la campagne.” [‘I am
preparing to visit the diocese of
VI.C.12.154(b)
(j) church fair >
VI.C.12.154(c)
(k) hairshirts >
VI.C.12.154(d)
(l) whips
Saint
Vincent Ferrier 185 [Saint Vincent goes around with his group of around 200 flagellants]:
A l’entrée dans la ville ou le village, ils découvraient leurs épaules et se
fouettaient à coups redoublés avec une dure discipline de cordes. [...] Ils
chantaient en se frappant de mâles cantiques, composés par le maître, en
l’honneur de la Passion du Fils de Dieu. [...] A Toulouse surtout, des
disciplinants nouveaux se joignaient sans cesse aux anciens. Il [Vincent] se tint dans la ville des marchés de haires et de fouets. [At the entrance to
the city or village, they unovered their elbows and whipped themselves with
renewed energy. […] Whipping themselves
they sang they sang masculine songs, composed by the master, in honour of the
Passion of the Son of God. […] Especially in
VI.C.12.154(e)
(m) Froissard (nonpatriot) /
Vincent — / Joan (patriot)
Saint
Vincent Ferrier 230: Vincent vit à l’époque où l’idée de patrie commence seulement à se
former. Il s’intercale dans l’histoire entre deux personnages: Froissard et Jeanne d’Arc, dont l’un
est un sans patrie et dont
l’autre est l’héroïne de tous les
patriotes. [Vincent
lived at the time when the idea of fatherland was only beginning to develop. He
appears in history between two personalities: Froissard and Joan of Arc, one
without country and the other the heroine of all patriots.]
VI.C.12.154(f)-(h)
VI.B.14.150
(a) rbelfry politics
Saint
Vincent Ferrier 235: Il y avait à l’intérieur de ces cinq États bien des petitesses, bien
des politiques de clocher, bien
des anarchies. [Inside
of these five States there were plenty of pettiness and local politics, plenty
of anarchy.]
MS 47474-26, TsILS: rusted lawyers, prepaid
^+belfry+^ politicians, | JJA 47:405
| Apr-May 1925 | I.7§1.3/2.3 | FW 173.16
(b) council of Perpignan
Saint
Vincent Ferrier 234: Et voici que les événements qui l’avaient tenu éloigné de l’Espagne
l’y ramènent en 1409, après le concile
de Perpignan. [And
this is how the events that had made him stay away from
VI.C.12.154(i)
(c) Bened XIII
Saint
Vincent Ferrier 233: La solidarité de la Castille et de l’Aragon dans la politique du
schisme s’affirmait davantage, surtout après les malheurs de l’obédience de Benoît XIII. [The solidarity of Castille and
Aragon in the politics of the schism became clear, especially after the misfortunes
of the obedience of Benedict XIII.]
VI.C.12.154(j)
(d) V. F creates Catalan / question >
VI.C.12.154(k)
(e) rpeninsula
=
Note:
Saint Vincent Ferrier 234-7 [creating the Catalan question
is what Saint Vincent does, by insisting on separating and segregating the
different ethinic an religious groups in Spain, the moriscos (moors), the
maranos (jews) and the christians] 234: Que voyait donc maître Vincent Ferrier
lorsqu’il contemplait le tumulte confus de la vie en cette vaste péninsule ibérique? Un spectacle fort banal. Quelque
chose de chaotique, de confus. D’abord il y avait cinq États, inégaux,
formidablement inégaux. [234] Dans les mêmes villes et dans les mêmes campagnes
vivaient, plus ou moins pêle-mêle des Maures, des Juifs, des chrétiens. Et ces
chrétiens eux-mêmes formaient des peuples bien différents souvent hostiles les
uns aux autres: Gascons, Catalans,
Castillans, Aragonais, Portugais, avaient chacun leur langue, leur passé, leurs
moeurs et différaient presque autant que peuvent différer des Français, des
Anglais, des Allemands et des Italiens. Cependant ces chrétiens, si divisés
entre eux, s’unissaient dans une haine commune de l’infidèle: maure ou juif. [What did master Vincent Ferrier see
when he thought about the tumultuous life on that vast iberian peninsula? A
really banal spectacle, chaotic and confused. First there were five States,
unequal, incredibly unequal. In the same cities and the same countryside there
lived, more or less helter-skelter, Moors, Jews, Christians. And these
Christians belong to different, sometimes hostile peoples: Gascons,
Catalonians, Castillians, Aragonians, Portuguese, they all had their own
language, their own past, their habits and they were as different as the French,
the English, the Germans and the Italians. Yet these Christians, divided among
themselves as they were, were united in their common hatred for the infidel:
the Moors and the Jews.]
Not located in MS/FW
(f) cobble words
VI.C.12.155(a)
(g) fructitude
Saint
Vincent Ferrier 290: La fructitude des
légendes postérieures étant écartée, il demeure, on l’a vu, à l’actif du maître
une quantité de faits merveilleux individuellement possibles et dans leur
ensemble très probables. [Now
that the rich harvest of later legends has been discarded, there remains, we have
seen, to the credit of the master a great number of marvelous deeds that are
individually possible and as a whole very probable.]
VI.C.12.155(b)
(h) ra dams
?MS
47478-252, TsBMA: (though he’s soon to be killed off, old King, she too old dam
^+and embalmed in red honey for dynastic continuity’s sake)+^ | JJA 52:157
| 1932 | II.2§4.2 | [MS ®] MS 47478-321, BMA: ^+Thickathigh and Thinathews with
sant their dam.+^ | JJA 52:215 | 1934 | II.2§5.*0 | FW 277.F6
(i) rn mediterranean
MS 47473-047, EM: ^+(of an
early muddy terranean origin [...])+^ | JJA 46:353 | Mar 1925 | I.5§1.3+/4.(*)3+ | FW 120.29
(j) odynastic continuity
MS 47478-252, TsBMA: (though he’s soon to be killed off, old King, she too old dam ^+and embalmed in red honey for dynastic
continuity’s sake)+^ | JJA 52:157 |
1932 | II.2§4.2 | [MS ®] MS 47478-288, TsLMA: ^+^+From+^ Cenogenetic dichotomy through
Diagonistic Conciliancy ^+Conciliance+^ to Dynastic
Continuity.+^ | JJA 52:210 | 1934
| II.2§5.0 | FW 275.R1
(l) oembalmed in honey
MS 47478-252, TsBMA: (though
he’s soon to be killed off, old King, she too old dam ^+and embalmed in red honey
for dynastic continuity’s sake)+^ | JJA
52:157 | 1932| II.2§4.2 | [MS ®] MS 47478-320, MT: 2 I wonder if I put the
old buzzerd ^+to go suckling ^+one night to suckle+^ in ^+Millik’s
^+Millick-maam’s+^+^ honey like they use to emballem some of the special popes
| JJA 52:213 | 1934 | II.2§5.0 | FW 277.F1
VI.B.14.151
(a) rthoroughgoing
MS 47474-035, TMA: to
conceal your coprophily by using ^+, like a thoroughgoing^+thoroughpaste+^
prosodite,+^ syllables ^+monolsyllables+^ | JJA 47:423 | Apr-May 1925 | I.7§1.3/2.3 | FW
190.34
VI.B.14.153
(a) 6) Bible = gospel
CE ‘Pelagius’ 605a-b: Paulinus of Milan [...] submitted to the bishop, Aurelius, a memorial in which six theses of Cælestius—perhaps literal extracts from his lost work “Contra traducem peccata”—were branded as heretical. These theses were as follows: (1) Even if Adam had not sinned he would have died. (2) Adam’s sin harmed only himself, not the human race. (3) Children just born are in the same state as Adam before his fall. (4) The whole human race neither dies through Adam’s sin or death, nor rises again through the resurrection of Christ. (5) The (Mosaic) Law is as good a guide to heaven as the Gospel. (6) Even before the advent of Christ there were men who were without sin.
VI.C.12.157(c)
VI.B.14.155
(f) equivocation
VI.C.12.161(e)
VI.B.14.157
(d) oas brains go
Note: This appears originally to have formed a single unit with (c).
MS 47478-252, TsILA: And to what will’t all ^+this taradiddle ^+as brains go+^+^ serve them | JJA 52:157 | 1932 | II.2§4.2 | FW 000.00
(f) ostrongfella = molto
Note: Pidgin. Strongfella. Strong, strongly (used generally as an intensive).
MS 47472-158, TsILA: taken off you, tell us
by anyone ^+takee offa you, tell he me, strongfella by pickypocky+^ TsILA:
| JJA 46:034 | 1926-7 | I.4§1A.3 | FW 082.13
(i) (s)kirtle
Note: Kirtle. An archaic word for skirt or outer petticoat.
VI.C.12.161(k)
VI.B.14.158
(m) gso whispered a leading —
MS 47485-020, ILA: Gives
there not too amongst us after all events ^+(or so grunts a leading
hebdromadary)+^ some togethergush of stillandbutallyouknox | JJA 60:271 | Mar-Apr 1926 | III§4.*2 | FW 581.26-7
VI.B.14.159
(m) rthe silent hours
MS 47482b-87, LMA: ^+from 12.a.m. on
^+by+^ the silent hour+^ | JJA 58:049
| Nov-Dec 1924 | III§3A.*2/3B.*0 | FW
524.22
VI.B.14.160
(f) bite cauterised
Irish
Times 23
Sept 1924-5/2: ATTACKED BY A MONKEY. / MOTOR DRIVER’S UNPLEASANT EXPERIENCE. /
To be attacked by a savage monkey, which bit him so severely that the wound had
to be cauterised at the Cardiff Royal Infirmary, was the experience of Mr. Mark
Harbrone, of Penarth.
VI.C.12.164(g)
VI.B.14.161
(b) oGoat & Compasseso / God encompass[es] us >
MS 47478-252, TsTMA: in their house of the hundred bottles ^+, the Goat and Compasses+^ | JJA 52:157 | 1932 | II.2§4.2 | FW 275.16
VI.C.12.165(b)
(j) rmaster seiner (net)
Note: Master. Possibly a variant of ‘maister’. See entry ‘mesh’ in R.
Morton Nance. A Glossary of Cornish
Sea-Words (Cornwall: The Federation of Old Cornish Societies, 1963), where
it is defined as the name given in
Seiner. A fisherman who uses a seine net. This kind of net was commonly in use among Cornish fishermen. It hangs vertically in the water, the ends being drawn together so that it can enclose a school of fish, especially pilchards, mullet or mackerel seen swimming near the shore.
MS 47482b-76, LMA & MT: what they began to say to him then, ^+the masters+^ […] And as they were spreading abroad their drifter nets, gleamy seiners’ nets | JJA 58:028 | Nov-Dec 1924 | III§3A.*2/3B.*0 | FW 477.02, 12
(o) rsozzled
Note: See 162(h).
MS 47483-26, MT: All the vitamines is beginning to sozzle | JJA 57:152 | Jan 1925 | III§1A.*4/1D.*4//2A.*4/2C.*4 | FW 456.21
VI.B.14.162
(d) rrushing for post
?MS 47474-100, PrLMA:
^+(O hell, here comes my ^+our+^ funeral! O pest, I’ll miss the post!) | JJA 47:498 | Sep 1927 | I.7§1.8/2.8
| FW 190.03
MS
47482b-046, LMA: ^+rushing for the post ^+kittering about him and+^+^ making a
tremendous fuss over him | JJA 57:093 | late 1924 | III§1A.*3/1D.*3//2A.*3/2C.*3
| FW 430.20
(i) beauty rolling pins
VI.C.12.166(e)
VI.B.14.163
(f) stay in workhouse longer / than usual owing to [wet]
VI.C.12.166(i)
VI.B.14.166
(a) rMuddybroth!r / curse
St. Patrick 91: According to one story an uncivil and grasping neighbour seized two oxen of St. Patrick, which were at pasture. The saint cursed him: “Mudebrod! Thou hast done ill. They land shall never profit thee.” And on the same day the sea rushed in and covered it, and the fruitful soil was changed into a salt marsh.
?Bury. St. Patrick 91-2n: The curse mudebrod (or mudebroth) has not been explained.
MS 47482b-71, LMA: ^+Muddybroth! I
won’t go that length+^ | JJA 58:021
| Nov-Dec 1924 | III§3A.*1+ | FW 482.05
VI.C.12.167(e)
(b) lefthandwise
St.
Patrick 104-5: [Legend of Patricks Contest with the Druids] Suddenly
the company assembled at
VI.C.12.167(f)
(e) Scotch street
St. Patrick 156:We know not how long
Patrick and his household abode under the hill of Macha, but this settlement
was not to be final.1
1.
[...] The locality of the first settlement, ubi nunc est Fertae martyrum,
“the grave of the relics” (Muirchu, 290), he fixes, by means of the monastery
of Temple-fertagh, which existed at the beginning of the seventeenth century,
to the land south of Scotch St., near Scotch St. river (p. 10).
VI.C.12.167(i)
(f) rmetropolitan
Note: See 116(j).
St. Patrick 160-1: The only tenable
explanation of the commanding position which Armagh occupied is that the
tradition is substantially true, and that Patrick made this foundation, near
the derelict palace of the ancient Ulster kings, his own special seat and
residence, from which he exercised, and intended that his successors should
exercise, in Ireland an authority similar to that which a metropolitan bishop
exercised in his province on the continent.1
[...] [160] [...]We shall see presently that though he visited southern
Ireland, his work there was relatively slight. The evidence suggests that while
the whole island formed a single ecclesiastical province, in which Patrick
occupied the position of “metropolitan,” there was actually, though not
officially, a province within a province.
1.
There can be little question that the (contemporary) expression in provincia nostra
in Ann.
Ult., A.D. 443, means “in Ireland,” conceived as a single
ecclesiastical province, like the province of a metropolitan.
MS 47482b-86v, LPA : was detained very
properly ^+very properly detained+^ ^+by the metropolitan+^ | JJA 58:048 | Dec 1924 | III§3A.*2+/3B.*0+
| FW 524.02
(g) the Christian SP
St. Patrick 161ff [These pages account for St.
Patrick’s conversion
of
various pagan Irish.]
VI.C.12.167(j)
(h) Gallican liturgy
Note:
Gallican liturgy. The liturgy of the ancient
St. Patrick 170: Though we have no direct testimony as to the
liturgy which Patrick introduced, we cannot doubt that it was the Gallican.The
Gallican liturgy, which differs from the Roman by its oriental character,
prevailed in
VI.C.12.167(k)
(i) free to God & Patrick
St. Patrick 176: In our earliest records we find some
ecclesiastical foundations expressly distinguished as “free,” which would seem
to imply a release from restrictions and obligations which were usually
imposed, and a greater measure of independence of the tribe. Thus in
VI.C.12.167(l)
(j) church all bishops
Note: See 146(b).
St. Patrick 181: But whereas elsewhere it was the exception, in
VI.C.12.167(m)
(k) from the purpose
St. Patrick 183: The difficulties and errors which have arisen as
to the spirit and principles of Patrick’s ecclesiastical policy are due to the
circumstance that after his death his work was partly undone, and the
VI.C.12.167(n)
VI.B.14.167
(e)
Note: There is a
VI.C.12.168(e)
(f) Berehaven (cromlech) >
Note: There is a megalithic stone circle near Castletown Berehaven in
VI.C.12.168(f)
(g) dallans
Note: Ir. Dallán. Pillar-stone.
Irish Independent 19 Sep 1924-6/4: AN
IRELAND OF THE CONTINENT / WHERE CELTIC CLANS MEET / [...] / The Irish
delegates to the gathering of the Celtic clans at
Rude monuments of a high
antiquity, closely akin to those found scattered over Ireland, survive
abundantly throughout the province: cromlechs in plenty, dolmens, dallans, the
so-called Druid’s altar, and the great stone circle, whence, in the pagan dawn,
belts of flame leapt up to glorify the Sun, even as at Wattle Bridge in Ulster,
or Berehaven in the far south.
VI.C.12.168(g)
(h) took human life
Irish Independent 19 Sep 1924-5/1: WORK FOR
IRELAND’S BENEFIT. / WHAT THE GOVERNMENT HAS ACHIEVED. / ARCHBISHOP’S TRIBUTE.
/ [Most Rev. Dr. Curley, Archbishop of Baltimore’s words:] [...] “De Valera’s
irregulars blew up bridges by the hundreds, robbed banks, wrecked and looted
trains, took human life, destroyed and plundered private homes without a shred
of noble purpose in their destructive work.”
VI.C.12.168(h)
(i) rimpenetrable weather
Irish Independent 19 Sep 1924-7/1: AT BANTRY. /BOAT SWAMPED. / MAN
ISOLATED ON THE ROCKS. / IRISHMEN IN THE CREW. / […] CAPTAIN’S EVIDENCE /
IMPENETRABLE WEATHER. Dr. J. O’Mahony, Bantry, gave evidence that Flood’s death
was due to shock and heart failure following immersion and exposure. There were
no traces of drowning.
Capt. W.E. Wood, Master of the Asian, said he was bound
from
MS 47474-28, TsILA: his westernmost keyhole ^+, spitting at the impenetrable weather,+^ | JJA 47:409 | Apr-May 1925 | I.7§1.3/2.3 | FW 178.30
(j) made rather light of it
Irish Independent 19 Sep 1924-7/2: HOW THE
ASIAN WAS LOST / THRILLING TALE AT BANTRY / BOAT SWAMPED / [...] / OFFICER
BOYLE PRAISED. / It was impossible to get them to talk of the scenes which
occurred when it was decided to abandon the ship, and, beyond saying that they
had great difficulty in lowering the boats, they made rather light of their
experiences.
VI.C.12.168(i)
(k) revolver cursing at me >
VI.C.12.168(j)
(l) suddenly he gave 3 snores / like as if he had fallen / asleep >
VI.C.12.168(k)
(m) asked for P. P. but no >
VI.C.12.169(a)
(n) to see might I stir >>
VI.C.12.169(a)
VI.B.14.168
(b) rcounting 30 secs & cursing / at him to know who / burned the hay which / the man knew / nothing about
Irish Independent 19 Sep 1924-8/5: TOPICS OF THE DAY. / OPINIONS OF
OUR READERS. / A GOREY RAID. /. To the
Editor. “Irish Independent”. […] Then I was ordered to get in across a ditch of
briars, which I did, followed by the three men; they pushed me into a drain of
water, one man gripped me by the throat to choke me, and I fell back into the
briars. I got up and was struck several times by two of the men. I was again
put on my knees, told to say my prayers, that I had only 60 secs. to live, I
asked for a priest, but no.
One man then shouted to the other to go for Willie,
meaning Mr. Sheehan. This man placed his revolver against my jaw and fired, the
blaze and sparks singeing my face, then he lay down on the ditch in front of me
covering me with his revolver all the time and cursing at me to tell the names
of the men I got to burn the hay. Suddenly he gave three snores like as if he
had fallen asleep. I suppose to see might I stir.
OTHERS ATTACKED
By this time the other two
men had Mr Sheehan on his knees lower down, counting 30 seconds, swearing and
cursing at him to know who burned the hay, which the man knew nothing about.
Then those two men brought Mr. Sheehan up to where I was and I was ordered out
of the ditch and told to advance 60 paces forward. Then there was a whistle
blown and I was ordered to halt and come back.
MS 47482b-85v, LPA: – First he wanted a match. ^+Then counting 30 seconds and cursed at him to know who burned the hay which the man knew nothing about+^ | JJA 58:046 | Nov-Dec 1924 | III§3A.*2/3B.*0 | FW 516.22-30
(i) oGaelic Mod
MS
47472-150, TsILA: ^+ [His] Things^+Thing+^ +^Mod+^ have undone ^+him+^:
and his mad [thing] has done him
VI.B.14.169
(h) rkalebrose
Note: Kale-brose. An oatmeal porridge, fortified with meat-broth.
MS 47484a-24, ILA: Ye’ve as much cheek on you
now as would boil a cauldron of kale ^+kalebrose+^. | JJA 58:125 | Dec 1924-Jan 1925 | III§3A.*3/3B.*3
| FW 529.01
(i) quarten
Note: ?Quartan. Of a fever, causing a paroxysm every fourth (or third) day.
VI.C.12.170(h)
VI.B.14.170
(a) rentered as 2nd class matter
Note: Second class matter. U. S. Postal term (current since 19C) for periodicals sent from publisher, qualifying for the lower of two rate
MS 47482b-40v, LPA: It is a pinch of scribble
^+Nothing but ^+beyond+^ clerical errors ^+et omnia ^+and it is
entered as secondclass matter.+^+^ | JJA 57:082
| late 1924 | III§1A.*3/1D.*3//2A.*3/2C.*3 | FW 419.34-5
(e) opulpit = coward’s / castle
MS 47478-249, BMA: ^+coward’s castle pulpiter
&+^ | [MS ®] MS 47478-319, MT: 5 He gives me pulpitions
^+pulpitpitions+^ with his Castlecowards never in these trowsers | JJA 52:161 | 1932 | II.2§4.(*)2 | FW
000.00
(g) Dalkey landing place
Gwynn,
Leinster 6-7: But to the south of
the city (where it lies in the bight of the bay, spilling itself northward
along the shore to Clontarf of famous memory, and southward to
VI.C.12.171(c)
(h) 12th century >
VI.C.12.171(d)
(i)
Gwynn,
Leinster 8: The Normans made,
indeed, their first landings in Wexford and
VI.C.12.171(e)
(j) for dear life >
VI.C.12.171(f)
(k) Emmet’s Walk / Bachelor’s —
Gwynn,
Note: Bachelor’s Walk. A quay running along the north side of the Liffey from O’Connell Bridge.
VI.C.12.171(g)-(h)
(l) champaign
Gwynn, Leinster 11: From your height on the
VI.C.12.171(i)
(m) Lissoy
>
Gwynn,
Leinster 13: Leaving out of
sight, because I must, the famous city of Kildare with its Cathedral
(half-church, half-fortress); the broad lakes of West Meath, endeared by hope
to patient anglers; the city of Kilkenny, where something of Ireland’s
prosperity remains unbroken, where the Butlers’ Castle stands undestroyed,
where are churches that were never ruined (almost a prodigy in Ireland); saying
nothing of Lissay, where Goldsmith lived in the village that his pen
immortalized; briefly dismissing about two-thirds of Leinster with a wave of
the hand, let me come back to Dublin and its environment.
VI.C.12.171(j)
(n) stormy Slieve Bloom
Gwynn,
VI.C.12.171(k)
(o) Swift hooted in streets
Gwynn,
Leinster 15: The liberty which
Swift upheld was the liberty of
VI.C.12.171(l)
VI.B.14.171
(a)
Gwynn, Leinster 14-15: Traces
of its earlier history are found in the Castle, Norman built, but standing
where the Danish founds of the city set their stronghold by the ford above the
tideway; and in Christ Church, first founded by the Danes when in the eleventh
century they came over to Christianity. Skilful restoration of the cathedral
has disclosed much of the early fabric—Norman work on Danish foundations. And
yet that ancient Danish stronghold interests me no more than Cæsa’s Londinium;
nor does the medieval city hold any charm for my mind—lying as it did outside
the real life of
VI.C.12.171(m)
(b) Swift & Stella’s heads / uprooted — on / salon tables
Gwynn,
VI.C.12.172(a)
(c) fee to see mad Swift
Gwynn,
VI.C.12.172(b)
(d) Guinness rebuilt SP
Gwynn,
Leinster 17: St. Patrick’s
Cathedral, which Swift made famous, dates, like
VI.C.12.172(c)
(e) Roe — Ch. Ch
Gwynn,
Leinster 17-18:
VI.C.12.172(d)
(f) Sheraton Irish
Gwynn,
VI.C.12.172(e)
(g) rh a
Dane salmon
Gwynn,
Leinster 24-5: Skirting the park
to the south, and trending westward, is the valley of the Liffey, and no one
looking at the unsightly, sometimes unsavoury, stream which divides Dublin
would guess at the beautiful water which [24] the Liffey-bred salmon reaches in
a couple of miles after he has left the sea. Mr. Williams has drawn a reach of
it, still in the tidal limit, at Palmerston, half-way to Leixlip—that is Salmon
Leap: the Norse name tells its story of the city’s founding.
MS 47482b-88, MT: – Have you heard the psalmsinging
^+psalmsobbing+^ salmoner | JJA 58:051
| Nov-Dec 1924 | III§3A.*2/3B.*0 | FW
525.21
(h) tern (orn)
Gwynn,
Note: Tern. Sea-bird, akin to the gull, belonging to the genus Sterna. Orn. Ornithology.
VI.C.12.172(f)
(i) bent (bot) >
Note: Bent. A name for various grasses; also used as a name for the stalk of grasses.
VI.C.12.172(g)
(j) rtulipfields Rush
Gwynn, Leinster 33: And while
we talk of flowers, another sight you can see from Dublin in May, the like of
which takes visitors to Holland—the great daffodil and tulip fields at Rush,
some fifteen miles north along the coast. There, growing in among the pale
sandhills and grey bent, you shall see these huge patches of trumpeting
colour—acres of tulips, close ranged like soldiers on parade, all of one type,
uniform in their perfection.
MS 47482b-89, TMA: The ^+Or+^
tulipfields of Rush | JJA 58:053 |
Nov-Dec 1924 | III§3A.*2/3B.*0 | FW
526.06
(k) h gazebo
Gwynn, Leinster 39: But
supposing that at Kilmacanoge you do what forty thousand other people will have
done that year before you, and hold straight on between the Sugar-loaves, the
road, curving gradually eastward and seaward, brings you into the Glen of the
Downs, another noble defile, wooded to the very crest with scrubby timber, so
close as to be almost impassable—lovely as the loveliest in its way. Yet
somehow the little gazebo of an octagonal summerhouse set high up on the north
side in
VI.C.12.172(h)
(l) 3 phares Wicklow >
Note: Fr. Phares. Lighthouses. In 1818, the two new lighthouses were built on Wicklow Head. One of the two old ones was destroyed, so that three towers remained.
VI.C.12.172(i)
(m) 1
light
Gwynn,
(n) Skellig
Gwynn,
VI.C.12.172(j)-(k)
(o) h
with ladder up >>
VI.C.12.172(l)
VI.B.14.172
(a) oSee of Dublin & Glendalough
Gwynn,
MS 47472-152, TsTMA: (not a Lucalizodite ^+^+even of the ^+Glendalough+^ diocese+^, but hailing from ^+the prow of+^ Little Britain)+^ | JJA 45:191 | early 1927 | I.3§1.3/2.3/3.3 | FW 062.35-6
(b) oLuggilaw
Gwynn,
Leinster 48: For archaeological
and historic interest no place in Wicklow can approach this “glen of two
lakes”, Gleann dá
Not located in MS/FW
Note: FW 203.17 comes from VI.B.06.147(m).
(c) Wicklowbacon / mutton
Gwynn,
Leinster 49: The very antithesis
of Wicklow, with its mountains, its small plunging rivers, and its breed of
little light-footed sheep, is the plain country of Meath, watered by the deep
stream of the
VI.C.12.173(a)
(d) Cormac Banquet Hall / 250 yds x 15 yds / 14 doors
Gwynn, Leinster 50: Tara of to-day is only a field or two of rich grass, covered with the trace of ancient earthworks—most curious of them the Banqueting Hall of King Cormac, a long narrow parallelogram—250 yards in length by 15 wide—with the fourteen openings of its doors still traceable, as they are shown in two plans preserved in very ancient Irish manuscripts.
VI.C.12.173(b)-(d)
(e) Tamhair (Easter Eve)
Gwynn, Leinster 50-1:
Looking north-east from Tara you will see easily (any child can point it out)
another somewhat higher [50] rise of ground, seven or eight miles distant—the
Hill of Slane.That is where, on Easter Eve in the year 433, Patrick lighted the
Paschal fire which gave menace and warning to the High King and his druids,
keeping their state on Tara.
VI.C.12.173(e)
(f) must be the muster
Gwynn, Leinster 54-5:
[quotation from William Butler’s The Light of the West] Empires have
flourished and gone down, whole peoples have passed away, new faiths have
arisen, new languages have sprung up, new worlds have been born to man; but
those fourteen centuries [since Saint Patrick’s defeat of the druids] have only
fed the fire of that faith which he taught the men of Erin, and have spread
into a wider horizon the light he kindled. And if there be in the great life
beyond the grave a morning trumpet-[54]note to sound the reveille of the army
of the dead, glorious indeed must be the muster answering from the tombs of
fourteen centuries to the summons of the Apostle of the Gaels.
VI.C.12.173(f)
(g) Irish heard in
Gwynn, Leinster 59:
No record of brutality sullies that feat of arms; but at Drogheda, one of the
most picturesquely situated towns in Ireland, and made more picturesque by the
high viaduct that spans the river, there are terrible memories connected with
those old defences of which one part remains perfect—St. Laurence’s Gate with
its two-stories tower. Here it was that Cromwell perpetrated the first of those
massacres which disgrace his name. Such of the captured as were not slain were
sent for slaves to the
VI.C.12.173(g)
(h) glasher (weir) >
Note: Lasher. Weir:
according to the OED, the word is/was
in use chiefly along the
MS 47483-117, TsIA: to be ^+ reclined by the lasher+^ catching trophies | JJA 57:184 | Mar 1926 | III§1A.5/1D.5//2A.5/2B.2/2C.5 | FW 450.09
(i) heap scorn on
Gwynn, Leinster 61:
Above Navan the Boyne is sedgy and weed-choked; but if you follow the towpath
from Navan, between canal and river, you will find yourself heaping scorn on
the
VI.C.12.173(h)
VI.B.14.173
(e) an aged man who had / some children by the / hand >
VI.C.12.174(d)
(f) threaten to blow the / stomach out of
Freeman’s Journal 4 October 1924-6/3: LIVELY MEETING. Typical
Tirade by Mr Larkin / […] There was, he said, an organised conspiracy
between certain people, including the Transport Workers’ Union, to reduce wages
in Dublin, and in the fish case Joe O’Neill was being made a tool.
“You are a liar and a fraud, Jim,” shouted an old grey-haired
man in the crowd who had some children by the hand.
“There’s O’Neill,” vehemently retorted Larkin. “He is the
tool of the junta of the I.T. and G.W.U. in Parnell square.” […] The aged man
concluded his remarks by lifting up a child in his arms and saying: “You’ll
never starve that child, Jim.”
In the midst of the confusion, Larkin exclaimed: “There ‘s a
gunman in the crowd. That man (pointing a finger at one of the audience)
carries a gun in his pocket, breaks into houses at midnight, and threatens to
blow the stomachs out of anyone who does not pay up contributions to the
VI.C.12.174(e)
(g) fall of the leaf / (boia)
Freeman’s Journal 4 October 1924-8/6: “The Fall of the Leaf.” The
“Fall,” as our American cousins call the golden autumn, is not usually
connected with the death of anything but leaves. […] But the saying, once
popular in
Note: To go off with the leaf. To be hanged. See Partridge, ‘leaf’, which
lists this expression as AI.
It. Boia. Executioner.
VI.C.12.174(f)
(h) o‘scab’ n
Freeman’s Journal 4 October 1924-8/6: City and District
News […] The Inchicore Hold-Up.—The
three young men charged in connection with the armed hold-up of a number of
workmen at the Inchicore Railway Works were again before Mr. Cusser in the
Dublin District Court yesterday Their names are Christopher Ferguson, Patrick
Clair and Henry Callaghan, and they were charged with holding up and robbong a
number of men in the employment of the Great Southern and Western Railway
Company. Michael Hunt, a labourer, who was with other workmen at the hut,
deposed to the raid by armed men one of whom ordered witness into the hut. He
was covered by a revolver and told to put up his hands. £3 12/- was taken from
his pocket. He identified
MS 47478-266, ILA: But trifid tongue ^+scab, if [acted,]+^ | JJA 52:164 | 1932 | II.2§4.*3 | FW 000.00
VI.B.14.174
(c) saffron cake (Gaffney’s)
Freeman’s Journal 7 October 1924-8/6: Saffron—A Celtic Colour
Note. The recent Pan-Celtic Congress is remindful of a problem long a
knotty tag to the Celtic fringe. Why namely is saffron a Celtic favourite
combine of colour and condiment? […] For instance, though
VI.C.12.175(c)
VI.B.14.175
(a) isle of woods
Selected Essays 52 (opening paragraph): According to the Irish
bards the most ancient name of Ireland was Inis na Veeva—the Isle of Woods—possessing therefore a
soil which needed a frequent use of the axe ere her plains were rendered fit
for pastureland or tillage.
VI.C.12.175(l)
(b) h & a — their past?
Selected Essays 52: [This item seems to be inspired by the discussion
here about the population of
VI.C.12.176(a)
(c) queen Ceasair / Bith / Lara Fintann
Selected Essays 52-3: To this Isle of Woods first arrived a
colony fleeing out of the east of
VI.C.12.176(b)-(c)
(d) lands at Dunamarc / Bantry
Selected Essays 55 (about Queen Ceasair): The spot where she
first touched
VI.C.12.176(d)-(e)
(e) Fintann teaches I history / to S P
Selected Essays 56-7: In mediaeval times two theories obtained as
to the preservation of the history of the early inhabitants of the isle, one of
these was, that Fintann from
time to time appeared visibly among the Gael, and taught history to the bards
and others. Thus he is represented as coming up from his favourite haunts in
the mountains of Kerry, and relating
the history of
VI.C.12.176(f)
(f) rh arrives as Lachs
Selected Essays 57: Queen Ceasair and her people, write he
chroniclers, were swept away in the Deluge; Fintann, however, transformed
himself into a salmon, and
safely roamed the depths of the ocean until its subsidence. On the hill of Tara
he was left dry by the retiring flood, when he renewed his human form.
Not located in MS/FW
(g) oeats nuts of knowledge
Note: See 103(j). See also VI.A.0571: nuts of knowledge (AE)
Selected Essays 58: In the sacred wells at the source of the
Boyne and the Shannon, and at the time that the mysterious hazel-tree shed its wisdom-giving nuts, this salmon used
to appear and devour the fruit,
lest any should meet them afterwards floating upon the river.
MS 47478-249-250, ILA: who ^+having aten knuts of knowledge+^ will be the walker | JJA 52:161-2 | 1932 | II.2§4.2 | FW 000.00
(h) Sinan rapes / nuts, Connla’s well / rise >
VI.C.12.176(g)-(i)
(i) +Miss Shannon
Note: See reproduction for layout.
Selected Essays 64 (in the chapter / piece / essay / passage Natural
Mythology of the Irish): In ancient times there existed, at the source of
the
VI.C.12.176(g)
(j) Boanna & her lapdog /
Selected Essays 64: The origin of the
VI.C.12.176(j)-177(a)
VI.B.14.176
(a) ran Ear/ Nearwicker
Selected Essays 65: Eocha built a house over the well, giving the
key to one of his women, with injunctions never to leave the door open. The
woman neglected the command, and a flood broke forth which submerged Eocha and his people, forming the
great lake, which from him was called
MS 47484a-36, BMA: Honestly ^+on my honour of a Nearwicked+^ | JJA 58:130 | Dec 1924-Jan 1925 | III§3A.*3/3B.*3 | FW 539.04-5
(b) orivers break forth / for joy, at funeral
Selected Essays 65-6: The more common mode of representing the
breaking [65] forth of rivers and lakes is, that at the burial of him or her
whose name it happened to bear, the water burst forth. [...] Sometimes lakes
and rivers are represented as having burst forth for joy.
MS 47478-266, R&LMA: and embalmed in honey for dynastic continuity ^+and rivers head forth in joy for his funeral.+^ | JJA 52:164 | 1932 | II.2§4.*3 | FW 277.03-5
(c) Suir, Nore & Barrow
Selected Essays 66: Spenser, in his own beautiful way, blending
the Greek mythology with the physical features of his adopted country, and
incorporating, perhaps some now lost legend, makes the Suir, Nore and Barrow three brothers,
sons of the giant Blomius and the nymph Rheusa.
VI.C.12.177(b)
(d) gadze
Note: See 163(j).
Selected Essays 67: The god [Uath of Lough Uath] rose out of the
lake, bearing a brazen adze in
his hand, and decides in favour of Cuculain.
MS 47474-22v, TsLPA: included ^+an adze of a skull,+ | JJA 47:398 | Apr-May 1925 | I.7§1.3/2.3 | FW 169.11
(e) couch of glass / robe
of green ^+
VI.C.12.177(c)-(d)
(f) offspring seen thro’ skin / a’s children = trout
Selected Essays 70: A wizard of the superantural Fomorian race
put the following query to Finn: —
“I saw to the south a bright-faced Queen
With couch of crystal and robe of green,
Whose numerous offspring sprightly and small,
Plain through her skin you can see them all.”
Finn explains that the
bright-faced Queen is the river Boyne;
her couch of crystal the shining floor of the stream; her green robe its glassy
borders; and her offspring seen through the translucent skin the salmon and trout swimming below.
VI.C.12.177(e)-(f)
(g) ocleverism
Selected Essays 70 [immediately following the previous quotation]:
This pretty thought could not have appeared in the elder literature, and is too
ingenious and light-hearted for modern. It is one of those conceits or
cleverisms in which primitive peoples delight.
MS 47478-266, ILA: others woo will and work for ^+becaused of his cleverism, who lives more in future than in ^+a+^ past of bloody altars,+^ | JJA 52:164 | 1932 | II.2§4.*3 | FW 000.00
(h) rbald hills h
Selected Essays 73: Fergus mac
MS 47482b-84v, LPA: ^+– There were ^+bon+^fires
on every bald hill in ^+holy+^
(i) AthaCliath Dublinn >
VI.C.12.177(g)
(j) —— Mara >
VI.C.12.177(h)
(k) rEsker ridge >
Note: See VI.B.1.046; VI.B.3.142.
MS 47482b-62v, LPA: The four ^+claymen+^ came
^+clumb together+^ to hold their sworn inquiry to the mead ^+by Esker ridge,+^
the son’s rest. | JJA 58:004 |
Nov-Dec 1924 | III§3A.*1 | FW 475.22
(l) rN/S
Selected Essays 73-4: Through the centre of
MS 47482b-63v, LPA: ^+the half of him in
VI.B.14.177
(c) Pison / Gihon /
Hiddekel /
Selected Essays 78 [O’Grady quoting the Old Testament as a motto
for a sub-chapter, called The Nuts of Knowledge]: “And a river went out
of
VI.C.12.177(k)-(m)
(d) eat forbidden nuts
Note: See 175(g).
Selected Essays 78: Around the well grew hazel-trees, seven in
number, with leaves of tender green, and berries of bright crimson, and the nuts that grew on these trees with
knowledgen the mind of any who ate them, so that to him the past and present
and future were revealed, and the Tuatha Eireen alone had access to that
garden, and ate not of the fruit
of those trees, for holy fear and ancient prophecy forbade.
VI.C.12.177(n)
(e) rLimenich
Selected Essays 79 [about Sinan, who ate the forbidden nuts]:
And, like a dead leaf, it bore her past the Great Ford, and past the city of
the hostings and the fairy hills, where Bove Derg had his habitation, and past Limenich, and cast her into the great
sea westward.
MS 47482b-047v: ^+And ribbons of lace limerick's^+limenick's+^ disgrace. [...]+^ | !240009 | III§2A.*3 | FW 434.21
(f) olive in future more / than past
Selected Essays 82 [in the essay Irish Unity]: In
individuals, hope is a stronger spring of life than memory, and it is the same
with nations. Nations as well as individuals live even more in the future than in the past.
MS 47478-266, ILA: others woo will and work for ^+becaused of his cleverism, who lives more in future than in ^+a+^ past of bloody altars,+^ | JJA 52:164 | 1932 | II.2§4.*3 | FW 000.00
(h) otopical hero >
MS 47478-266, ILA: standfest ^+, topical hero,+^ | JJA 52:164 | 1932 | II.2§4.*3 | FW 275.08-9
(i) rfuneral games
Selected Essays 83: Every district in the island had its topical gods and heroes, and its local traditions embodying what was believed
to have been their character and achievements. What held these traditions
together, and rendered them enduring and famous, was the periodical games and
fairs held on the spot where those ancient heroes were interred.
MS 47482b-86, LMA: – Was that how it all
^+the funeral sports+^ began? | JJA 58:047
| Nov-Dec 1924 | III§3A.*2/3B.*0 | FW
515.23
MS 47482b-98, ILS: – In other words was this
how the whole ^+other+^ thing ^+funeral games+^ started? | JJA 58:067 | Dec 1924 | III§3A.*2+/3B.*0+
| FW 515.23
(j) hurle
Selected Essays 90-1 [in the selected passage about and called Cuculain, Son of Sualtam]: We see him as a little boy, with his sword of lath and toy shield, escaping by night from [90] his mother’s palace, eager to commence his warlike education under his uncle at Emain Macha; not creeping like snail unwillingly to school, but with his little brazen hurle driving hockey-balls before him, casting forward his toy javelin and running to catch it ere it fell, overflowing with eagerness and hope.
VI.C.12.178(a)
(k) warrioress >
VI.C.12.178(b)
(l) owet his weapon
Selected Essays 91: We mark how he confounded the great champion
Conaill Carna, and laughed back at him discomfited, going southwards alone to wet his weapons in the blood of the
southern enemies, his chivalrous modesty an innocence when the naked queens bar
his mad path against Emain Macha, his defeat and contumely when Curoi mac Dary
cut off his long warlike tresses, after which, with boyish vanity and shame, he
retired into lonely places in the North. His love for Emer and the hope long
deferred, his education in the isle of Skye under northern warrioresses, and the strong
friendship there formed with Fardia the great Fir-bolgic champion, his wars
against Queen Meave, when deserted and alone, wetting nightly his sylvan couch
with his tears
MS 47478-249, ILA: ^+ and ^+not wetting his weapon+^ shaker of the sacred rattle | JJA 52:161 | 1932 | II.2§4.*2 | FW 000.00
VI.B.14.178
(a) delg (brooch)
Selected Essays 101 [Fardia speaking]: Bright as the sun is the brooch of Meave, which she has given
me, the Royal Brooch of Cruhane, emblem of sovereignty amongst the Gaeil. Gems
glitter along the rim. Like a level sunbeam in the forest is the shining delg of it.
VI.C.12.178(c)
(b) Hound is thy name / Royal — thy nature
Selected Essays 102 [Fardia warning Cuculain]: Go back now, O
Cuculain, to thy pleasant Dûn [...] And care no more for the Red Branch, for
they have forsaken thee, and given thee over to destruction, who have conspired
against thee, trusting in thy great heart that thou wouldst be slain on the
marches of the province, holding the gates of the north against their foes, for
Hound is thy name and Royal Hound thy
nature.
VI.C.12.178(d)-(e)
(c) oeject
Selected Essays 102 [Cuculain answering]: I will not go back, O
Fardia Mic Daman [...] My People have
indeed abandoned me and conspired for my destruction; but there is no power in
Erin to dissolve my knightship to the son of Nessa and my kinship with the
Crave Rue. Though they hate me, yet I cannot eject the love out of my heart.
MS 47478-266, ILA: But
trifid tongue ^+scab, if ejected,+^
others woo will and work | JJA 52:164
| 1932 | II.2§4.*3 | FW 000.00
(d) Aengus of birds b
Selected Essays 108 [from A Hosting of the Sidhe]: Came
Brihid, adored by the singing tribe, and Angus-an-Vroga, dazzling bright, round whom flew singing birds, purple-plumed, and no eye sees
them, for they sing in the hearts of
young maidens.
Note: See U 9.1093.
VI.C.12.178(f)
(e) oof bloody altars
Selected Essays 113 [from the passage The Prowess of Cuculain]: After that Cuculain slew two other of the champions of that nation, and before him dispersed the Clans of Slieve Mish. Also he routed the descendants of the ancient Luhura, who dwelt by the hill-enfolden lakes of Locha Lein, and thence southwards to Inver Scena and were surnamed the Flaming; also, a strong battalion from Assaroe, where their territory meared with Ultonians, and the children of Laegairey, of the Bloody Altars.
MS 47478-266, ILA: others woo will and work for ^+becaused of his cleverism, who lives more in future than in ^+a+^ past of bloody altars,+^ | JJA 52:164 | 1932 | II.2§4.*3 | FW 276.04
(g) marbles b >
(h) Cuchulain 8 / brass balls
Selected Essays 114-15 [Cuculain to his charioteer, Laeg]: “Guide
now the steeds to the right centre of the battle. And this shall be as it were
a race of chariots at Tailteen; so shall I mock and deride the host of the Four
Provinces. Therefore, give to me my
balls of jugglery.” [...][114] Then was the mind of Laeg troubled when
he remembered the never-failing care with which his master watched over him in
danger, and he gave Cuculain the balls
of glittering brass, and urged on the steeds. [...] But above the head
of Cuculain there was as it were a bright circle, so did he with a single hand
cause those eight balls to
revolve, watching warily, nevertheless, lest a spear or a bolt from the men of
Meave should smite his charioteer or himself, and the Clanna Rury laughed whe
they beheld him; and afar off Concobar Mac Nessa, wounded, but vigilant,
watched his career and antic feats—but the men of Meave were the more
terrified.
VI.C.12.178(g)-(h)
(i) okeep my peace / follow — war
Selected Essays 154 [about Henry II]: In solemn parliament
assembled they proclaimed their Lord Henry no longer Dominus Hiberniae, but
Rex, converting his shadowy lordship into an actual sovereignty. They swore
themselves the King’s men[,] adopted State titles at his hands, undertook to
pay royal rents to keep his peace and
follow his war, “rising-out” with foot and horse to all his ocassions.
MS 47478-266, LMA: What a terrible piece of business surely ^+for such as keep his peace & follow his war.+^ | JJA 52:164 | 1932 | II.2§4.*3 | [MS ®] MS 47478-288, MT: with hoodie hearsemen carrawain we keep his peace who follow his law, Sunday King. | JJA 52:213 | 1934 | II.2§5.0 | FW 276.26-7
(j) oprivate gallows
Selected Essays 154: As for the chieftains, they still remained
virtual kings, each man governing his own people, and with a gallows on his lawn to enforce
observance of his will.
MS 47478-266, ILA: when bother ^+by private gallows+^ her hair’s | JJA 52:164 | 1932 | II.2§4.*3 | FW 000.00
(k) oPacata
Selected Essays 156: It is at this point that the writer of Pacata Hibernia begins his very
singular tale.
Note: Pacata Hibernia, or, A history of the wars in Ireland during
the reign of Queen Elizabeth, especially within the province of Munster under
the government of Sir George Carew, and compiled by his direction and
appointment. (1633). As the lengthy title suggests,
this was an account of the Elizabethan campaign in
MS 47478-266, TMA: While ^+in Pacata Hibernia+^, one word burrowing on another | JJA 52:164 | 1932 | II.2§4.*3 | FW 275.04-5
(l) stout thief >>
VI.C.12.178(i)
VI.B.14.179
(a) State paper
Selected Essays 158: The same tale of almost subterhuman baseness
and wickedness is revealed by he contemporary State Papers; of a brutal soldiery, more like chartered stout-thieves and robbers than soldiers,
murderers more than warriors”
VI.C.12.178(j)
(b) gpoison ivy
Selected Essays 161-2: and there poisoned him ... [161] ...
Ratcliff, Earl of Sussex, and Viceroy, sought to poison Shane O’Neill when Shane beat him in the field. Perrott,
Viceroy, tried to poison Feagh
MacHugh, the Wicklow chieftain.
Not located in MS/FW
Note: FW 186.13 comes from VI.B.3.107.
(c) oFinn palace of quicken / boughs
Selected Essays 174: In primitive literatures we read much about enchantment; in our own instance those who come readily to mind are “The Stupefaction of the Ultonians” and the enchantment of Finn and his Fianna in the weird palace of the Quicken Boughs.
MS 47478-266, ILA: that royal pair, in their house of the hundred bottles, ^+that palace of quicken boughs+^ | JJA 52:164 | 1932 | II.2§4.*3 | [®] FW 275.15
(k) beaver hat
Gwynn,
VI.C.12.179(b)
(l) bawneen
in
Gwynn, Connaught
6: In Connemara the “bawneen” or sleeved waistcoat of whitish flannel is
general and very becoming to its wearers, among whom are to be found the
handsomest men in
VI.C.12.179(c)
(m) bluetail coat
Gwynn, Connaught
7-8: The people have changed very little in themselves since Lever wrote of
them: where food has always been too acarce, as at the extremity of the Mullet
peninsula curving about Blacksod Bay, famine and famine fever have weakened the
stock terribly, and in such places you can see that looped and windowed
raggedness and that squalor of hovels which go to make up the Englishman’s
conception of the sister island. But you can see also in markets in north Mayo
many a handsome old man, springy and active even in his extreme age, who wears
the blue tail coat, with its complement of brass buttons, which perhaps his
father handed down to him—and a fine figure he makes in it, especially if he
still keeps to [7] the tight knee breeches and buckled shoes which were universal in his
boyhood.
VI.C.12.179(d)
VI.B.14.180
(a) absentminded W
VI.C.12.179(e)
(b) gPatrick Sarsfield / earl Lucan
Gwynn, Connaught 12: Except on a fair day, Ballinasloe has no
special interest or beauty, but five miles west of it lies the field of
Aughrim, where was fought the greatest though not the most decisive battle of
the Williamite wars. It is easy to trace the lie of the fight, along the range
of hillocks by Aughrim where St. Ruth, James’s general, took up position,
facing the bog which divided him from Urrachree, to which Ginkel had mowed out
from Ballinasloe. Till quite lately a thorn-tree marked the spot where St Ruth
lay, struck down by a cannon shot as he headed what should have been the
decisive charge One can guess, too, at the position behind the ridges, where
the Frenchman’s jealousy kept Ireland’s own leader, Sarsfield, out of action
with the reserves, chafing for action, till St Ruth’s fall disorganized
everything, and the call for Sarsield came too late. In the north of
MS 47482b-55, TMA: the overking of greater
(c) bad times
Gwynn,
VI.C.12.179(f)
(d) Camus water
Gwynn, Connaught
17-18: The Martins are gone from
Ballynahinch and a newcomer has their home, and for the moment something
of their lordship, though here the Congested Districts Board is at last
seriously at work, striving to settle the people not only on holdings of their
own, but on holdings which may support them. But the beauty of that region is
unchanged: the mountain group which we call the Twelve Pins rises in peaks from
out of moor and lake and river; the marble which it holds glistens ill rain and
sun; and whether you see it from the south by the shore of Galway Bay, from
Camus water near Rosmuck, or side the broader water of Kilkerrin, or from the
west where Ballinakill Bay runs up in creeks and windings towards the pretty
village of Letterfrack, —wherever you take your view point, no mountain [17]
group in all Ireland can quite compare
with it for grace and for perfection of
line.
VI.C.12.179(g)
(f) pairs of peeltowers >
VI.C.12.179(i)
(g) ohand to brow
Gwynn, Connaught 34-5: Apart from this the road is over flat
land, little raised above the level of Lough Corrib, tilt you near Galway, when
it rises over low hills of limestone rock, in springtime blue with gentian, at
all times singular enough with their flooring of stone. At the last rise you
reach a view point, looking west from which the city comes suddenly into sight
with its bay beyond, and beyond the bay the hills of Burren. It tells something
of what
Little enough glory is there to-day; but the city a picturesqueness at this distance,
couching at the outflow of the vast sheet of water which is comprised sin Corrib
and Mask; and that blue [34] expanse of bay reaching up
into the level land—brown rather than green, since bog and stone and scrub
cover most of it—has a beauty all its own; and southward the eye follows with delight the open gap between the hills
of Burren by the western sea, and that other line, Slieve Echtge, which divides
the plain of Gort from the Shannon. Here was the boundary and pass between
Connaught and
Not located in MS/FW
(h) knock the wall / (no gate)
Gwynn, Connaught 41-2: This fort [Dun Aengus on Inishmore of the
VI.C.12.179(j)
(j) commonage
Gwynn, Connaught
47: Clare
island is somewhat unlike the rest, its people baring always depended on agriculture
rather than on fishing; and it is one of the best examples of the Congested
Districts Board’s beneficent work to purchasing the whole, reselling to the
tenants, re-allotting farms, dividing off commonage, and providing materials
and instruction for the islanders to put up decent dwellings for themselves.
VI.C.12.179(k)
(k) hazelwood >
VI.C.12.179(l)
(l) oCarrowmore >
Not located in MS/FW
(m) rtrilithons
Gwynn, Connaught
59: The
town [Sligo] lies at the outfall of a short broad river which flows from Lough
Gill, and the row up to that lake with Hazelwood demesne on your left, rich in
varied wooding, may honestly challenge a comparison with whatever is finest at
Killamey, The lake itself is girded about with mountains, not perhaps so
picturesque as Carrantuohil and Mangerton, yet far moreknown in story. On the
west is Knocknarea, crowned with the huge eaira of stones which is named after
Maeve, the fierce Queen of Connaught, wife of Ailill, lover of Fergus MacRoy,
she who headed the great hosting into
At Carrowmore are stone circles,
cromlechs, and subterranean chambers of stone —all far prehistoric: in
Hazelwood are what can be seen nowhere else in these islands but at
Note: Trilithon. A prehistoric structure consisting of three large stones, two upright and one resting upon them as a lintel (see OED ‘trilith’).
MS 47473-36v, TsLPA: the meant to be baffling chrismon ^+trilithon+^ sign, called Hec | JJA 46:332 | Feb-Mar 1925 | I.5§1.3/4.3 | FW 119.17
(n) Rosslare (old route)
Gwynn, Munster 5-7: The best way to get to Munster nowadays is
undoubtedly by the new route from Fishguard to Ross-tare, in which the Great
Western Railway has reopened what was for ancient times the natural and easy
way from England to Ireland The Normans, as everyone knows, came across here,
an advance party landing on the coast of Wexfardj but the main force under
Strongbow sailed straight up the river
to Waterford. Many another invader before the
For a good sailor, undoubtedly the long passage to
The run along the river
is beautiful, too. Citizens of Waterford have built them prosperous villas and
mansions facing you along the south bank, and a mile below the city on an
island there is seen a castle of the Fitz-Geralds—rebuilt recently, but
comprising in it the walls of an ancient place of strength which has [6] never
ceased to be a dwelling of this strong Norman-Irish clan. It was the household,
too, from which issued a notable man in latter times, Edward Fitz-Gerald, the
translator of Omar Khayyam. His portrait, by Laurence, hangs there,
picturing him as a chubby, good-humoured boy.
The city itself
may show to you only a line of lights, very picturesque along its great length
of quay: but by daylight you can distinguish the low round castle which still
keeps the name of Strongbow’s tower. Fragments of the old walls remain, and
there are buildings of much antiquarian interest— the restored –cathedral, the
ruined Franciscan abbey. But, on the whole, you are not likely to stop in
Yet let me tell a little
of the things which the ordinary tourist visiting
VI.C.12.179(m)
VI.B.14.181
(a) poledriven cot / (rapids)
Note: AI. Cot. A small boat, or dug-out, used on Irish lakes and rivers.
VI.C.12.180(a)
(b) The Turks >
VI.C.12.180(b)
(c) (Dungarvan)
Note: Dungarvan. A seaside town in Co Waterford.
VI.C.12.180(b)
(d) openest
?Gwynn, Munster
36: The train will take you to
Kenmare, where the railway company has a really comfortable hotel, in whose
garden you will see the characteristic subtropical vegetation which can be
produced in this climate palms, yuccas, New Zealand flax with its Sword-shaped
fronds, bamboos, and the rest, “all standing naked in the open air” like the
heathen goddesses in the Groves of Blarney.
VI.C.12.180(c)
(f) oOld Hunting Cap / (O’Connell) >
?MS 47482a-38v, LMA: At that do you leer? I leer because I must see a buntingcap of so a pinky on the point. | JJA 60:151 | III§4F.*0/4H.*0 | Oct-Nov 1925 | FW 567.07
(g) gfoster n & b
Old Hunting Cap as head of the
family played a great part in his nephew’s youth, providing, it would seem, for
the later stages of his education. The early one was cheap enough, for he was
fostered on the mountains in the cabin of his father's herd (that tie of
fosterage bound Catholic Ireland together, gentle and simple, with a strange intimacy), and he got his fint lessons in one of the hedge schools which flourished in defiance of penal laws.
MS 47478-264, MT: he who, suckled at the breast of a peasant fosterer, | JJA 52:171 | 1932 | II.2§4.*3 | FW 000.00
(h) ob has peasant mother / suckles her breast >
MS 47478-249, BMA: This while he ^+who suckled at the breast of a peasant mother+^ | JJA 52:161 | 1932 | II.2§4.2 | FW 000.00
(i) Irish
VI.C.12.180(e)
(j) ocracked on sail >
MS 47478-253, TsTMA: Or will he go away
^+to outlands+^ in a peajacket ^+as a roaming Cotharick+^ ^+live rough ^+crack
on sail+^+^ | JJA 52:158 | 1932 |
II.2§4.2 | FW 000.00
(k) sweeps fend
VI.C.12.180(f)
(l) cloud lay
Gwynn, Munster
48: I sat on the terrace for an hour that Sunday and
watched the sunlight fade off Carrantuohil: all was green and olive when we sat down, for it was a coldish evening and the air northerly; but cloud lay on the peaks, or rather caught the peaks intermittently as it drifted in wreaths across, so that at no time was the whole mountain visible.
VI.C.12.180(g)
(m) Norse runes Blasket I
VI.C.12.180(h)
VI.B.14.182
(a) Brendan’s willow curragh
Note: St Brendan (c. 486-578), known as Brendan the Navigator. According
to some accounts he travelled to the Hebrides, and Iona, where he met St
Columba, and to
AI. Curragh. Coracle, or small boat made of wickerwork and covered with hides.
VI.C.12.180(j)
(b) nuts & weeds
VI.C.12.180(k)
(c) yoke of asses
Gwynn, Munster
58-9: Our course lay still on northeast to Listowel, crossing the tract of land which divides Tralee Bay from the Shannon’s broad estuary; all about us, the country was spacious, yet well inhabited, set thick with trim little farmhouses: there was much traffic on the roads, of horse and man— [58] and of asses: I saw there what is not common, two donkeys driven abreast in a little cart, stepping very smart down a long hill.
VI.C.12.181(a)
(d) BVM thistle / her milk (mother)
Gwynn, Munster
61-2: To this place Charlotte O'Brien, who loved flowers hardly less even than other live things, came to look for a reported rare plant “The Virgin Mary’s Thistle”, “so-called because the leaves are all blotched and [61] marbled with white stains, and legend made it a sacred plant bearing for ever stains of the Blessed Virgin's milk”.
Note: Silybum Marianum, St Mary's Thistle, Marian's Thistle, Holy Thistle or Blessed Thistle. A medicinal plant. Traditionally, a drop of milk fell on the plant as the Virgin was nursing Jesus, causing its milk-white veins.
VI.C.12.181(b)-(c)
(e) Shanid
VI.C.12.181(d)
(f) gsure enough
MS 47484a-45, TsILA: – There used ^+, sure enough.+^ | JJA 58:185 | Jan 1925-Apr 1926 | III§3A.4/3B.4 | FW 503.31
(g) thinking long
VI.C.12.181(e)
(h) fjord
VI.C.12.181(f)
(i) Cuchulain Skye W
Gwynn, Ulster
18: It was to the Isle of Skye that Cuchulain went for his training, to be taught by a woman warrior whose name that island keeps as the Coolin Hills preserve his name; it was from the Scottish
shore that Cuchulain's son by the daughter of this warrior-queen came over to contend with the Red Branch heroes, refusing
his
name in order so the
deserted witch designed it that his father, the one man able to master him, might unknowingly slay his own son.
Note: Skye. Island, north-western
VI.C.12.181(g)
(m) unfriends >
VI.C.12.181(j)
(n) poniarded
Gwynn, Ulster
24: Shane O'Neill, perhaps the most dangerous foe that Elizabeth had to meet in Ireland, of whom Sir Henry Sidney wrote that “this man could burn, if he liked, up to the gates of Dublin, and go away unfought”, met his crushing defeat at the hand of Irish enemies, the O'Donnells, who routed him on the Swilly river near Letterkenny; and in his trouble he fled to unfriends on the other side, the Mac Donnells, in whose camp at Cushendun he was poniarded, and his head sold to the English.
VI.C.12.181(k)
(o) rSorley boy >
Note: Sorley Boy
MacDonnell (c. 1505-1590). Northern Irish chieftain. He fought against rival
chieftain Shane O’Neill and against the Elizabethan forces under Essex, but
finally agreed terms with
MS 47482b-71, LMA: Do you mean to set here where y’are now ^+Sorley boy, surly guy,+^ and tell me that? | JJA 58:021 | Nov-Dec 1924 | III§3A.*1+ | FW 499.22
(p) ryellow charles >>
Not located in MS/FW
VI.B.14.183
(a) a natural child >
VI.C.12.181(l)
(b) hacks parchm scroll / (sheepskin)
Gwynn, Ulster
25: Each of the three peoples threw up remarkable leaders in the final struggles under the Tudors, and no figure of those days is more notable than the MacDonnell chief, Somhairle Buidhe, “Yellow Charles”, Sorley Boy, as the English wrote him: and often the State Papers had occasion to write his name between 1558, when he came to lordship of the North, and 1590, when he died (singularly enough) a natural death in his own castle of Duneynie and was buried among all the Mac Donnells in the Abbey at Bonamargy near Ballycastle. Two sayings of his are memorable. They showed him the head of his son impaled above the gate of
VI.C.12.181(m)
(c) urraght (subchief)
VI.C.12.182(a)
(d) moonshine
Note: Smuggled or illicitly distilled alcoholic liquor (OED).
VI.C.12.182(b)
(e) break the boom
VI.C.12.182(c)
(f) bishop’s folly
VI.C.12.182(d)
(g) draw his fire
VI.C.12.182(e)
(h) to gaff
Gwynn, Ulster
38: If the engine does break down anywhere on that run there is sure to be a little river within a mile or so, and it is quite worth putting up your rod and going out to have a try; at least one man to my knowledge returned triumphantly with a good salmon the messenger sent to fetch him having come in handy to gaff it.
VI.C.12.182(f)
(i) old lord >
VI.C.12.182(g)
(j) game rights
VI.C.12.182(h)
(k) ryou shall see >
MS 47484a-027: ^+as you shall see as this is+^ | Dec 1924-Jan 1925 |
III§3B.*3 | FW 534.10
(l) herring are >
VI.C.12.182(i)
(m) hummock
Gwynn, Ulster
45: Beyond the houses and the limekiln and the glimpse of Sessiagh's delusive waters (Heaven knows how many blank days I fished there!) is a line of grassy hillocks the mass of Horn Head blocks the view beyond them to the west, but full north, suddenly, held in the curve between two of these little summits, you catch sight of the Atlantic blue. Blue, it may be, or purple, or greyish green, or black almost, with white
spray flying; but there it is, held as if in a cup the very quintessence of the saltness, the strength, and the freedom of the sea. When the herring are in, you shall see it dotted over with smacks and yawls, and here and there a curragh
crawling slowly on the water like some black insect; or at night all a-twinkle with lights, till you rub your eyes and wonder if a town has not suddenly sprung into being. And all about, the steep shores of the bay are patched and striped with careful tillage, crops, well-tended, nestling in for shelter under every rocky hummock; and nestled, too, into the folds of the ground, are
the white-fronted houses, with stone pegs across their eaves for cording to lash the roof secure against their terrible gales.
Note: Hummock. Hillock, or elevated ground of various kinds.
VI.C.12.182(j)
(n) McSwiney Doe / — Banaght / — Fanad
VI.C.12.182(k)
(o) Turlough
VI.C.12.182(l)
(p) b take down tune / on fiddle x
VI.C.12.183(a)
VI.B.14.184
(a) peevish >
VI.C.12.183(b)
(b) Tory I >
VI.C.12.183(c)
(c) skelp
VI.C.12.183(d)
(d) rindigo frieze >
MS 47483-4, LMA:o’coat of far superior ruggedness, ^+indigo frieze, tracked and tramped | JJA 57:130 | Jan 1925 | III§1A.*4/1D.*4//2A.*4/2C.*4 | FW 404.17-18
(e) rtramped >
MS 47483-4, LMA: o’coat of far superior ruggedness, ^+indigo frieze, tracked and tramped,+^ | JJA 57:130 | Jan 1925 | III§1A.*4/1D.*4//2A.*4/2C.*4 | FW 404.18
(f) rtacked >
MS 47483-4, LMA: o’coat of far superior ruggedness, ^+indigo frieze, tracked and tramped,+^ | JJA 57:130 | Jan 1925 | III§1A.*4/1D.*4//2A.*4/2C.*4 | FW 404.18
(g) to turn weather
VI.C.12.183(e)
(h) mountainy Mw >
VI.C.12.183(f)
(i) heifer eats suit
VI.C.12.183(g)
(j) wooding >
VI.C.12.183(h)
(k) blowsy
Gwynn, Ulster
58-9: There was beauty of line there in Mulroy with its score of scattered islands, in the hills, not very high, but very mountainous, bold, and jagged, falling from the peak of Lough Salt to the glen, and to the Mulroy water, crest by crest, sharp to the last little rocky hillock. There was beauty of colour too, for the green of the bracken was broken by silvery grey stone, with glint of mica in it, showing up through the fern, and crowned or set about with purple cushions of heath, here and there a foxglove adding another and a brighter purple. There was wonderful beauty of detail in the wooding nestled into the hills wild growth, scrub oak, light, feathery ash [58] and birch, with the gleam of silvery stems, Scotch fir and larch planted trees, yet falling naturally into forestation which had none of the heaviness, the citizen look of elm and sycamore. All was light, hardy and strong not a wilderness, but a cared-for country where the eye wandered over a fair expanse of varied beauty, lying there in full summer without summer's drowsiness or blowsiness. Lightness, airiness, was the note of it all light air, breath of bogmyrtle across the salt of the sea; and even the decent homely people, lacking the graces of Cork and Kerry,
had yet in their motion and in their eye just the dash of wildness which marks the Celtic strain.
VI.C.12.183(i)
(l) rhistoric b >
MS 47482b-68, ILA: It is this ^+same historic+^ place | JJA 58:015 | Nov-Dec 1924 | III§3A.*1+ | FW 477.35
(m) rShaun O’ ?
'Unpublished Irish Poems:
XXV’ 85: This is an elegy by Tadhg Og O Huiginn on his elder brother and
teacher, Fearghal Ruadh. The date of Fearghal's death is not recorded, but it
must have been later than 1391, when the father, Tadhg mac Giolla Cholaim,
died; for Fearghal is given the title “O Huiginn” (§§ 18, 20, etc.),
implying that he was head of the family.
MS 47482b-69, ILA: ^+Johnny, my donkey, O.+^ | JJA 58:017 | Nov-Dec 1924 | III§3A.*1+ | FW 000.00
(n) ^+Yellow+^ Book of Lecan / — O’Conor Don
'Unpublished Irish Poems:
XXV’ 85: I give a normalized text from three MSS., the Yellow Book of Lecan,
the Book of O'Conor Don, and 23 D 14 (R.I.A.).
VI.C.12.183(j)-(k)
(o) oturned of 30
'Unpublished Irish Poems:
XXV’ 85: On the following [= the poem], which was probably composed at the close
of the fourteenth or the beginning of the fifteenth century, O'Grady remarks (Cat.
366)—“Here we find great affection for the near kinsman, admiration for the
poet and gratitude to the kind preceptor, coupled with a becoming diffidence in
his own merits, expressed well by the author who at the time of writing was
just turned of thirty.”
MS 47478-266, ILA: pensums. Dogs vespers
are at end. ^+Seven chimes all tolled. +^ ^+It is turned of 8 Seven chimes
all tolled. Dogs vespers are at end.+^ | JJA
52:164 | 1932 | II.2§4.*3 | FW 000.00
VI.B.14.185
(a) taught to compose in / dark, beds in huts (I)
'Unpublished Irish Poems:
XXV’ 89: To-night the schools disperse; thereby are beds1 left
widowed; the folk of each bed will shed tears at parting.
Footnote 1 On the beds and the separate huts where the students were
taught to compose in the dark, see No. X.
VI.C.12.183(l)-184(a)
(b) 1 man (se) n or b
'Unpublished Irish Poems:
XXV’ 89: The men of art had ever a tryst
against Allhallowtide; were but one man3 living, their departure
would be no dispersal. /.../ 9. As the dispersal of the schools came into the
Footnote 3: i.e., Fearghal.
VI.C.12.184(b)
(c) long = sad
'Unpublished Irish Poems:
XXV’ 89: Long seemed to me the dispersal of the school that
I saw by Fearghal's side; longer than the dispersal of the school is it to have
lost my teacher's kindness.
VI.C.12.184(c)
(d) I challenge myself
'Unpublished Irish Poems:
XXV’ 90: 15. If the lifetime of two men
were granted me, or even a longer life, I despair of being1 as I
was; I am alone since he departed.
Footnote 1: lit. “let it be my challenge
(defiance) to be.”
VI.C.12.184(d)
(e) gfull of my breath from / prideg till anguish / came to cool me
'Unpublished Irish Poems:
XXV’ 90: 16. For thirty years or longer, I
bear witness, I was full of my breath from pride, until anguish came to cool
me.
MS 47483-118, TsIS: as far as regards our cask
and ^+. Full of my breadth from pride. I am for+^ ’tis a grand thing | JJA 57:185 | Mar 1926 | III§1A.5/1D.5//2A.5/2B.2/2C.5
| FW 452.24-5
VI.C.12.184(d)
(f) if I — [riotously], the punish / is sorer
'Unpublished Irish Poems:
XXV’ 90: 17. My prowess in his banqueting
hall has been punished by draughts of sorrow; if I have lived riotously, O God,
the punishment is sorer
VI.C.12.184(e)-(f)
(g) hawks
>
Note: A line connects this entry with ‘dark’ (a).
VI.C.12.184(g)
(h) 2 in
Note: A line indicates that this entry should come between ‘dark’ and ‘beds’.
'Unpublished Irish Poems:
XXV’ 90: 18. For my training he would not have me one night away from him. Till
he loosed me against the birds,2 I was ever in one hut with O
Huiginn.
Footnote 2: A striking
metaphor from falconry. Young hawks, too, like bardic students, begin their
training in dark rooms.
VI.C.12.184(h)
(i) gyou may know by / my sighs
‘Unpublished Irish Poems:
XXV’ 90: 26. As I am unwilling to weep aloud after Fearghal O Huiginn, sad is
my share of the grief ; it may be known by my sighing.
MS 47483-118, TsILA: ^+as
you may see by my size and my brow that’s all forehead!+^ | JJA 57:185 | Mar 1926 | III§1A.5/1D.5//2A.5/2B.2/2C.5
| FW 452.14-15
VI.B.14.186
(a) That he lives not is / my grief
'Unpublished Irish Poems:
XXV’ 90: 30. That Aine's son lives not has robbed poesy of her gaiety; as a plank
goes out of the side of a cask, the wall of learning has broken.
VI.C.12.184(i)
(b) rouidja board >
MS 47484a-26, MT (currente calamo addition): I
perpetually kept my wicket up ouija ouija wicket up | JJA 58:127 | Dec 1924-Jan 1925 |
III§3A.*3/3B.*3 | FW 532.18
(c) planchette
‘The “Oscar Wilde” script’ 14: The
question [which is the earliest printed script of communications with the
dead], however, is beside our present purpose. I will only mention that since
1852 there have been literally hundreds of books published which purport to
embody communications received from spirits in the other world either through
automatic writing, planchette or
the ouija board.
Psychic Messages from Oscar Wilde 87: More than half this script came to me when I
was sitting alone at the ouija board.[…] The ouija board, which I use, is an
ordinary card table covered in green baize. On this the letters of the alphabet
are placed; they are cut out singly and arranged in any convenient order. A
sheet of plate glass is laid over the table and the letters. When using the
board I rest my fingers on a small, heart-shaped piece of wood covered with
rubber and shod underneath with three pads of carpet felt. This little
“traveller,” very much the same as a planchette, without its pencil, flies over
the glass from letter to letter.
Note: As
may be imagined, references to ouija boards and planchettes occur passim. This
passage has been selected as the most interesting.
VI.C.12.184(j)
(d) Mr V— / taps or writes
‘The
“Oscar Wilde” script’ 15-16: And now,
after seventy years of frustrated expectation, there comes at last some script
which has a distinct literary quality and which appears to be not unworthy of
the brilliant writer from whom it purports to emanate. A gentleman who is still
known only as “Mr. V.” had for some time wished to develop the power of automatic
writing. He was advised to seek the help of Mrs. Travers Smith, who has had a
large experience in this branch of psychic research. She is a daughter of the
late Professor [15] Edward Dowden, and was, till recently, well known in
As we sat down to write, Mr. V. said that he would like to keep his eyes closed, if that
made no difference. I was pleased at the suggestion, as on several occasions I
had found that this desire to work blindfold or with closed eyes had produced
remarkable results. Almost immediately the pencil began to tap on the paper, then to move quite
vigorously. The writing came in detached
words as in normal handwriting. . . .
Psychic Messages from Oscar Wilde 79-80: Mr V held the pencil, I sat beside him and
rested my fingers lightly on the back of his hand […] At first the pencil
tapped repeatedly on the paper, then it began to move more rapidly than at our
last meeting. He wrote the name of his deceased friend again
VI.C.12.185(a)-(b)
(e) Oscar’s sister Isola >
Psychic Messages from Oscar Wilde 126: I find now that Oscar was very much attached
to his only sister, “Isola,” who died when she was eight years old.
VI.C.12.185(c)
(f) oSir Wm Wilde h
‘The “Oscar Wilde” script’ 21-2: Some part of the script has an evidential character, notably
a communication the original of which I have seen, and which, if I mistake not,
came through Mrs. Travers Smith’s daughter
working with Mr. V. The supposed Oscar was asked to recall early memories, and
the hand wrote down among other things:--
“McCree, Cree, no, that’s not the name; Glencree,
where we stayed with Willie and
Iso, and there was a good old man who used to look after our lessons; a priest,
Father Prid, Prideau.”
It seems certain that no one
present knew anything of Oscar’s sister Isola, who died as a child, and there was nothing
whatever to suggest any connexion between the Wilde family and Glencree; but
strangely enough, as Mr. V.’s brother has since pointed out,
the priest referred to, Father L. C. Prideaux Fox, O.M.I., contributed an
article to Donahoe’s Magazine for May, 1905, in which he mentions that
Lady Wilde and her children used to stay at Glencree, that she asked Father
Prideaux Fox to instruct the three children (whose names, however, are not [21]
given), and that he baptized all three of them.
Note: “Willie” in the above quote is not Oscar’s father (Sir William Robert Wills Wilde) but his brother William
‘Willie’ Charles Kingsbury Wilde
(1852-99). Alternatively, this unit may have been triggered, either
independently or in reminiscence of the above “Willie,” by Thurston 23: “Of Mrs. Travers Smith’s honesty I can entertain no doubt. She
makes no exaggerated claims for the script, and I have heard Sir William Barrett and others who
know her well speak of her with much respect.” William Fletcher Barrett (1844-1925) was an English physicist who became Professor of
Experimental Physics at the Royal College of Science for
Psychic Messages from Oscar Wilde 82: I asked for the address in
Not located in MS/FW
(g) rb impersonating / medium
‘The
“Oscar Wilde” Script’ 28: Again,
there might be serious objection to admitting the possibility of personation from the other side if no
evidence were forthcoming that such attempts had ever been made. But, on the
contrary, the most accredited exponents of spiritualism everywhere assure us
that there are whole troops of spirits whose one desire appears to be to deceive
and impose upon those who are willing to hold intercourse with them. The
classical exponent of spiritualism as a religious movement, Mr. Stainton Moses,
repeats almost ad nauseam the most emphatic warnings against the danger
of impersonation.
Psychic Messages from Oscar Wilde 78: I should not attribute any messages so
characteristic of the whole man to an impersonation on the other side. I think
in this case it is a choice of two hypotheses; either Oscar Wilde is speaking,
or the whole script, ouija board and automatic writing must be derived from the
subconsiousness or clairvoyance of two mediums.
MS 47482b-69v, LPA: Now, will you just search yr memory ^+for this impersonating medium+^ Wd it be ^+, without revealing names,+^ a fellow | JJA 58:018 | Nov-Dec 1924 | III§3A.*1+ | FW 490.15
(h) rthird party
MS 47482b-71, MTA: ^+Now
this third party.+^ | JJA 58:021
| Nov-Dec 1924 | III§3A.*1+ | [FW 000.00]
(i) analogues
‘Gaelic
and Anglo-Irish Literature Compared’ 66:
The efforts to purify Gaelic style have been as salutary as the study of Latin
in former times. In its concreteness and intensity of idiom Irish closely
resembles Latin, and whether it becomes the primary language of
VI.C.12.185(d)
(j) adjs chosen for sound
‘Gaelic
and Anglo-Irish Literature Compared’ 71:
As for the more popular metres of accented verse, these are scarcely easier media.
The eighteenth century verses, which are the norm of this poetry, are so
thickly studded with rhymes, with every accented word chiming on a fixed vowel,
that the lines are often strings of adjectives chosen for their sound values
almost irrespective of sense.
VI.C.12.185(e)
(k) maker
‘Gaelic
and Anglo-Irish Literature Compared’:
74: In Anglo-Irish literature (to take the highest embodiment of the new
spirit that he will find there are the frank, vivid outlook on life that came
with the Renaissance and the influences of that strange intellectual excitement
which covered Europe with a new architecture and a new art. Once the
Renaissance has touched a nation and it touched
VI.C.12.185(f)
(l) contemplative member
‘II:
The St. Reinilda Congregation of Holland’ 131: [In 1919 Mgr. Callier, Bishop of Haarlem] gave his
approbation to the statutes of the St.Reinilda Stichting, the lay-mission
for Holland, founded by the distinguished scholar and zealous apostle, Father
Jac. van Ginneken, S.J. The St. Reinilda Stichting is a Congregation of
young women who have consecrated their lives to the conversion of the pagan
children of
Also, p.133: THE CONTEMPLATIVE MEMBERS. / In
VI.C.12.185(g)
(m) catechumenate
‘II: The St. Reinilda Congregation of Holland’ 131: It was the idea of the old Christian Catechumenate that was followed by St. Reinilda, and it is this same idea that has been realized anew in the St. Reinilda Stichting. The Catechumenate existed in the Church as long as there were pagans, and especially pagan children, to be converted. Again we see our big cities crowded with pagan youth. Therefore we must apply to the present need the old methods of salvation, moulding them so as to suit the conditions of our modern civilization.
VI.C.12.185(h)
(n) conv. children 1st
‘II:
The St. Reinilda Congregation of
VI.C.12.185(i)
VI.B.14.187
(a) rthat length,
‘II:
The St. Reinilda Congregation of
MS 47482b-71, LMA: ^+Muddybroth! I
won’t go that length.+^ | JJA 58:021
| Nov-Dec 1924 | III§3A.*1+ | [FW 525.11]
(b) Deus non alligatur /
sacramentis suis >
Note: L. Deus non alligatur sacramentis suis. God is not bound by His sacraments.
VI.C.12.185(j)-(k)
(c) Sanctificatio in utero
Note: L. Sanctificatio in utero. Sanctification in the womb.
‘II:
The St. Reinilda Congregation of
VI.C.12.185(l)
(d) Suarezian
Review of John J. Hannon’s Cosmology
167: The treatment of the period of the Schoolmen is excellent. What has
pleased us most is the complete manner in which Dr. O'Neill has grouped
together the ideas, objections and answers of the various great Scholastic
schools on each important point. Especially interesting are the discussions on
the Eduction of the Form from the Potency of Primordial Matter, on the
Distinction between Essence and Existence, and on the Principle of
Individuation. We often felt, especially while reading chapters V and VI, as if
we were studying an accurate report of a triangular debate between
VI.C.12.185(m)
(e) sifted
‘An Irish Ambassador at the Spanish Court’
118: The extraordinary ill-luck
which had attended his whole career did not desert him [Maurice MacGibbon, archbishop of Cashel allegedly involved
in a rebellion against Queen Elizabeth]; and at the moment when he might
congratulate himself on having escaped from the countless dangers which
threatened him in Ireland, he was, as we have seen, captured by the pro-English
party of the Regent and flung into prison. He was shortly afterwards sent to
Leith to have his documents “sifted,” and a gentleman of the Earl of Marr's
household was sent to confer with Lord Hunsdon as to what further disposition
should be made concerning him. About the
same time the Regent wrote to Burghley, acquainting him with the capture of
this Irish bishop, whom he regarded as a papal emissary sent into
VI.C.12.185(n)
(j) b onomastic
‘Comments on the Foregoing Article’ 189: The work to be taken in hand is sufficiently
formidable. No one can tell when the field of labour will be exhausted, and it
is certain many and capable hands will be required for the harvesting. The Lebor
Gabala alone would probably provide work for half a dozen for several
years. The great Onomasticon of Fr. Edmund Hogan, S.J., occupied one man
for ten years; it would require a like period for another to revise and
complete it.
Note: Onomastic. For the various shades of meaning, all of them pertaining to names or to naming, see the OED.
VI.C.12.186(b)
(k) oliberflavus
‘Comments on the Foregoing Article’ 189-90: Augustine Magraidin, canon [189] of
Saints'
Note: L. Liber flavus. Yellow book. See 184 (n).
MS 47472-33, ILA : Yet after all that now
^+lift we our eyes ^+ears, eyes f+^ from+^ how ^+Liber
Lividus and how+^ paisibly errenical. | JJA
44:119 | Nov-Dec 1926 | I.1§1.*2/2.*2 | FW 014.29-30
VI.B.14.188
(a) Martyrology of / Tallaght
‘Comments on the Foregoing Article’ 190: For knowledge of the structure of our
ancient calendar the work styled the Martyrology of Tallaght is most essential;
we possess of it a most imperfect edition.
Note: Martyrology of Tallaght. 9C Irish MS, consisting of list of saints,
compiled at the Monastery of Tallaght by SS. Maelruin and Aengus the Culdee. It
is now in the Burgundian Library at
VI.C.12.186(c)
(b) rannal
‘Comments on the Foregoing Article’ 190: Nobody has yet discussed the problems arising out of the extensive genealogies of the Irish Saints which have come down to us. The principal reason for this is the absence of a printed collection of them. The highest importance is accorded them in our ancient manuscripts. Readers will have noticed in the annal entries that ecclesiastics and men of learning generally get the leading mention. Something similar is to be observed in the genealogical treatises to which Dr. MacNeill so properly draws attention.
MS 47482a-102v, MT: The
Annals tell ^+bring+^ how | JJA 44:037
| Oct-Nov 1926 | I.1§1C.*0 | FW
013.31
(c) knave = S.
‘Comments on the Foregoing Article’ 191: Lastly, Dubhaltach Mac Firbhisigh gives a naoimh-sheanchus,
a history of saints which we may take as the last word in Irish tradition on
the holy departed.
Note: S. stands for saint (Ir. naomh). See VI.B.19.040(c) and FW 022.26 ‘knavepaltry’ for Saint Patrick.
VI.C.12.186(d)
(d) book script >
VI.C.12.186(e)
(e) ocursive hand >
MS 47472-162, TsTMA: title ^+, inscribed in the national cursives, ^+accelerated regressive filiform & turreted,+^ and envemoned in piggotry:+^ | JJA 46:063 | 1926-7 | I.4§2.3 | FW 099.18
(f) manuus / finguere / pasio /
pressul / Pilagius >
Note: This seems to be a list of incorrect Latin forms, presumably in a Latin manuscript.
VI.C.12.186(f)-(j)
(g) [eaten] / a / griddle >
Note: This unit has been transcribed in the margin to the right of (f) and (g). See reproduction.
Oonagh made Cuchulainn eat a cake with the griddle in it and broke his teeth. cf FW 455.33.
(h) manasterium >
VI.C.12.186(k)
(i) o‘national’ hand
‘Comments on the Foregoing Article’ 194-5: Only texts of original sources are published
in the Monumenta
Germaniae, but I should be glad to see the directorate of our Irish Monumenta empowered to finance and
publish all research work bearing upon the general question of Ireland's
contribution to the culture of the Middle [194] Ages. Under this heading would
fall, for example, a detailed account of the part played by Irish scholars in
the Carolingian Renaissance. Again, a standard work on the scriptura Scottica would be
welcomed by palaeographists all over Europe: in a paper read some years ago
(1918) before the Munich Academy, Professor Paul Lehmann urged the need of a
work of this kind which would treat of the origin of the Irish book script, the
differences between it and the Anglo-Saxon hand, the rise of cursive writing
among the Irish, the influence of the script upon the various “national” hands
of Europe as well as on the Caroline minuscules which succeeded them. Equally
worthy of a careful study is the Latin used by the medieval Irish scholar. A
most important work has yet to be written by a scholar versed both in Latin and
Celtic philology upon the question: how far have medieval Irish and medieval
Latin mutually influenced each other? This will doubtless also furnish an
incidental explanation of the idiosyncracies of the Irish scribe when writing
Latin: his use of a for o (e.g.,
manasterium, catalagus), his uncertain treatment of e (midius,
Pilagius, aevangelium), his inability to decide between single and double
s (pressul, pasio), his
tendency to double u and to
insert u after g (manuus,
finguere), his unfamiliarity with the letter z (Steno for Zeno, Zephanus for Stephanus). Nor should we overlook the significance of the
isolated Graecisms scattered through the works of almost every Irish scholar:
and here I prefer to conclude rather than be obliged to deal with the thorny
subject of the knowledge of Greek in
MS 47472-162, TsTMA: title ^+, inscribed in the national cursives, ^+accelerated regressive filiform & turreted,+^ and envemoned in piggotry:+^ | JJA 46:063 | 1926-7 | I.4§2.3 | FW 099.18
(j) Salesian >
VI.C.12.186(l)
(k) rigorist
Review of Francis Vincent’s Saint
François de Sales 331: THE secondary title of this important and
attractive survey of the “Salesian methods” expresses its policy and scope. M.
l'Abbe Vincent, whose book is a rare combination of erudition and of
spirituality at once definite and large-minded, has written here for all
educators that take their duties in the higher way, a work of permanent value.
The benign policy of Saint Francis de Sales is set forth in full detail, so as
to contrast it with the severity of much of the "hardening" school of
the sixteenth century, and with the rigorism which essayed to enter French
education with Port Royal and those who shared the tendencies of
Note: Rigorist. In Catholic theology, one who insists that, in cases of doubt about the application of a principle, the principle must always be adhered to.
VI.C.12.186(m)
(l) oendorse b
‘Comments on the Foregoing Article’ 198: IN words which I heartly endorse, Dr.
MacNeill calls attention to the great disadvantage under which Irish studies
labour, namely, the lack of facilities for publication.
MS 47472-160, TsILS: he had the neck to supplement
^+endorse with the head bowed on him+^ | JJA
46:037 | 1926-7 | I.4§1A.3 | FW 091.16
(n) oP — Brythonic >
Note: See
218(a).
Review of Cecile O’Rahilly’s
Ireland and Wales 322: Miss O'Rahilly adopts Zimmer's view, which seems
on the whole to have more in its favour than the other. The problem of Goidelic
and Brythonic immigrations is dealt with in the first part of the book. Until
recent times the favoured theory has been, briefly, that the Goidels or Q-Celts
came to Ireland through Britain, having sojourned in the latter country until
the arrival of the Brythonic or P-Celts, who drove them on to the west coasts,
whence they hastened over to Ireland.
MS 47472-160, TsILA: declared ^+in a burst
^+loudburst+^ of poesy+^ through his ^+Brythonic+^ interpreter | JJA 46:037 | 1926-7 | I.4§1A.3 | FW 091.03
VI.B.14.189
(b) R. land grant >
Note: R stands for Lat. Rex, king.
VI.C.12.187(b)
(c) cast of falcons >
Note: Cast. In hawking, the number of hawks cast off at a time. Also used of other birds.
VI.C.12.187(c)
(d) grantor
‘
A holds the land called B
from C, rendering as services D.
VI.C.12.187(d)
(e) allodial
‘
Note: Allodial. Pertaining to ‘allodium’, property held in absolute ownership (as opposed to possession in exchange for service under the feudal system).
VI.C.12.187(e)
(f) parcel of land
‘
A holds the land called B
from C, rendering as services D.
VI.C.12.187(f)
(g) rcommote >
Note: Commote. To agitate, put into a state of commotion.
MS 47474-25, TsILA: during a conversazione ^+commoted+^ in the nation’s interest | JJA 47:403 | Apr-May 1925 | I.7§1.3/2.3 | FW 172.31
(h) in 4 beds h
‘
Footnote
1: “It is to be known that there is a
certain progenies of free tenants in this commote which is called the progenies
of Rand Vaghan ap Asser.” Then are given the lands they held, “and they held
all the above in four beds.” Here progenies equals the Irish sliocht:
bed, in the Latin text lectum, is the Welsh gwely.
VI.C.12.187(g)
(i) 4 wales of sons >
VI.C.12.187(h)
(j) gavels of their son
‘
Footnote 2 Then the survey gives the names of each of the four weles,
and the division of each into gavells, and then the names of the joint
holders of each gavell. So we have the common ancestor, the weles of
his sons, the gavells of his grandsons, and finally the names of the
joint holders of the gavells
.VI.C.12.187(i)
(k) villata
‘Irish
Land Tenures: Celtic and Foreign’ 295:
If you ask the holders: “How do you come by this land, who gave it to
you?” the answer would be: “We hold it from time immemorial; our fathers won it
by the sword; such and such a man who held the land gave it to our ancestor and
his posterity for ever.” We cannot apply in
The land called A is held by the posterity of B rendering as services C.1
Footnote 1 “All the villata of Tebrith with its hamlets is held in
four beds and they are called the grandsons of Pithle.” Seebohm: Tribal
System [in
VI.C.12.187(j)
(l) no surnames / in
‘Irish
Land Tenures: Celtic and Foreign’ 295-6:
This state of things would in the main hold good for the Gaelic portions
of Ireland in the sixteenth century, and no doubt in the thirteenth century
also. It was subject, however, in
It is not necessary to go into this subject here, beyond saying that in
VI.C.12.187(k)
(m) a kindred
‘Irish
Land Tenures: Celtic and Foreign’ 296:
Now these two contrasted systems, the English and the Welsh, approach
one another in many respects. In the feudal system family or joint holding was
possible. We find in thirteenth century Tuscany groups of kinsmen holding
undivided shares of castles and lands in common from feudal superiors, and
themselves having vassals under them whose homage and services were due to all
the kinsmen in common. Primogeniture again, though obviously convenient, is not
an essential part of feudalism. On the other hand the Welsh and Gaelic systems
tended easily to assume a feudal aspect. The chief of a kindred appeared in
many respects like a single proprietor; the King or Prince of a definite area
might easily enough take on the attributes of a landlord.
VI.C.12.187(l)
(n) lord (manor) demesne / rented >
VI.C.12.187(m)-(n)
(o) free / bond >
Note: The two words are separated by a line.
(p) ovillain ~ >
Note: Villain. Here, presumably, a variant of ‘villein’, one of the class of serfs, under the feudal system, entirely subject to a lord.
MS 47472-160, TsILA: arrears of ^+^+his+^ the
villain’s+^ rent. | JJA 46:037 |
1926-7 | I.4§1A.3 | FW 086.30
(q) onatives
‘
Note: (p) and (q) were crossed out together.
Not located in MS/FW
VI.C.12.187(n)
VI.B.14.190
(a) unfree
‘
VI.C.12.188(a)
(b) gcuddy >
MS 47485-29, TMA: their oldtime palyollogass
^+playing copers fearsome, with Jules! ^+Gus Walker+^ the cuddy with his
poor old dying boosy cough.+^ | JJA 60:254
| Mar-Apr 1926 | III§4.*2 | FW 555.12
(c) sorremore >
VI.C.12.188(b)
(d) sorren >
VI.C.12.188(c)
(e) ploughland >
VI.C.12.188(d)
(f) dovekiss / (dubkkios) >
Note: Possibly distortions of Ir. dúthchas (‘inheritance’, ‘patrimony’).
VI.C.12.188(e)
(g) cess
>
VI.C.12.188(f)
(h) sept >
Note: See U 3.247.
VI.C.12.188(g)
(i) beeves
Note: See U 12.108.
‘
The relative burden of
the support of the Prince and his household was probably less in
Thus, though we find
that the
For instance in the
extreme west of the wild peninsula of Bere there were two small clans,
O'Linchigh and O'Donegan, holding one some ten, the other some seven
ploughlands. The earth tillers of each of these barren districts had first to
support their own immediate chief; then O'Sullivan Bere got from each clan £4
13s. 4d.; and then Mac Carthy Mór had eighteen ounces of silver valued each at two
shillings and two white groats, that is forty shillings from each.
O'Driscoll Mór was lord
of
VI.C.12.188(h)
(j) churls >
VI.C.12.188(i)
(k) tref / maenol } { churls / lands
‘Irish
Land Tenures: Celtic and Foreign’ 302-3:
While our authorities lead us to believe that the lot of the lower orders in
Ireland, the churls as English writers called them, was a hard one, the
unfree classes [302] in Wales do not seem to have been subject to exactions
materially heavier than the dues imposed on the free kindreds. But there was
one marked peculiarity in their tenure of land, which may give us a clue to one
of the puzzles of Irish social history. In Wales, in a tref or maenol occupied
by the non-tribesmen, on the death of one holder of lands, his share, except
his actual homestead, was divided among all the other occupiers of the tref,
and the whole land in the tref was subject to redivision. The law did not
recognise kindred among the non-free classes; hence the unfree had no heirs
through blood relationship. His heirs were all the occupiers of land in the
township.
VI.C.12.188(j)
(l) surrender & / regrant
‘
VI.C.12.188(k)
VI.B.14.191
(a) scullogues
‘Irish
Land Tenures: Celtic and Foreign’ 304:
We may also, perhaps, explain the account given by Sir Henry Piers of
what seems to be the joint letting of a townland to what he calls the sculloges
or inferior rank of husbandmen or boors, where the pasture was grazed in
common, but the tillage divided annually into so many lots as there were
ploughs in the town," sometimes two, three or more persons joining in
supplying one plough and its team, by referring it to a community originally of
servile origin, holding lands jointly as did the occupiers of the Welsh unfree
maenol.
VI.C.12.189(a)
(b) ^+laid+^ roll in bosom MS
‘
VI.C.12.189(b)-(c)
(c) in severalty >
Note: In severalty. Of land, held in a person’s own right and not in joint-tenancy with another or with others.
VI.C.12.189(d)
(d) vassal
‘Irish
Land Tenures: Celtic and Foreign’ 305:
To sum up the points which I have endeavoured to make clear in the foregoing
pages, we find in England and in those parts of Ireland colonised by the Norman
invaders a system of dual ownership, all land being held on the ultimate title
of a grant from the King; a personal and contractual relationship between
vassal and lord, tenant and landlord: ownership in severalty, the inheritance
passing undivided to the eldest son: and differences of social status depending
not on blood, but, if we look at realities, on wealth, since there is no legal
barrier to a passage from one point in the social scale to another.
VI.C.12.189(e)
(e) suppurative
‘Some
Recent Books about Lourdes’ 310: Dr. Le
Bee's book [The Medical Proof of the Miraculous by Dr. E. Le Bec, with a
preface by Mr. Ernest E. Ware, Senior Surgeon to the Hospital of SS. John and Elizabeth,
London (Harding and More, 1922)], originally written as a paper for the
Eucharistic congress held at Lourdes in July, 1914, is an attempt at a
synthesis of what the author calls “The Physiology of the Supernatural.” In the
eight chapters which form Part One of his work he describes, with all a
Frenchman's genius for clear and sustained reasoning, the processes naturally
required for the various cures which he discusses, and contrasts these
processes with the instan- [310] taneous operation of the supernatural. For a
layman these chapters are more helpful than anything else I have read on the
subject. Possibly a trained medical observer would accuse the author of unduly
labouring his argument; but Dr. Le Bec is writing for a double audience. In Part
Two, Dr. Le Bec gives the medical evidence on which he rests his proof. Here is
the list of diseases and cures which he describes: varicose veins, suppurative
fracture of the leg, non-suppurative fracture of the thigh, vertebral
tuberculosis and hip-disease, ulcer, lupus, club feet, tuberculous peritonitis
with intestinal perforation, intestinal perforations with fistulae, recurrent
cancer of the cheek, recurrent cancer of the tongue, pulmonary tuberculosis.
VI.C.12.189(f)
(h) blemished man >
VI.C.12.189(i)
(i) a Bres
Battles and Enchantments 14-15: The conquerors [Tuatha Dé Dannans led by
Nuada (who had lost his right hand in the Battle of Moytura)] marched to
(j) r3 cheers for the / green, white & goldr / (3 blotches)
Battles and Enchantments 35: Within a few weeks' time there appeared on
the face of Bres a red blotch, followed soon after by one of white, and then by
one of green — he was a blemished king, and forthwith his doom would be upon
him. Although several leeches tried, none could cure him.
From that day, satires were a weapon of
poets in Eriu; but only a just satire was to be feared; an unjust recoiled upon
the maker.
MS 47473-102, MT: our mixed racings have been giving three two hoots on three jeers for the grape, vine and brew | JJA 46:424 | Jun 1927 | I.5§1.7/4.7 | FW 117.23
VI.C.12.189(j)
(k) reric
Battles and Enchantments 36-7: [One of the eldest nobles of the council at
Tara complains to King Bres:] “O King of Eriu, we, the nobles of thy kingdom,
accuse thee of being miserly, inhospitable, mean-spirited, and of caring naught
for the honor of thy country — unfit to be our king. Those who have visited
thee have found their knives ungreased, and their breaths have not smelt of
ale. Our poets, our bards, our harpers, our pipers, our hornblowers, our
jugglers, our jesters, have not been present at feasts for our entertainment,
neither have our athletes and our champions tried their skill at thy court. The
muscles of our strong men have grown weak, and our [36] warriors have forgotten
their cunning with weapons. Nor service nor eric, the blood tax, has been
continued to the tribes, and the treasures of a tribe have not been delivered
by the act of the whole tribe. Hast thou aught to say in thy defense, O Bres?”
MS 47482b-114, LMA: I will pay the great price ^+were it fated to be the legal eric+^ | JJA 58:095 | Dec 1924 | III§3B.*2 | FW 537.14
(l) rlooked his astonishment
Battles and Enchantments 33: “O King, a man of distinction comes hither.
The guards think he is Corpre, the poet. What honor shall we pay him?”
“I will teach him that
an unexpected visit is presumption!” cried Bres, flaring into anger. He leaned
forward, grasping the arm of his chair before he continued: “Take him to the
house wherein were lodged the servants of the Fomorian envoys, and carry him
there the supper of an unruly menial.”
The messenger looked his
astonishment, but he answered only, “What thou commandest shall be done, O
King!” and departed on his errand.
MS 47474-32, TsILA: even more so when
^+during+^ ^+upon looking his astonishments+^ | JJA 47:417 | Apr-May 1925 | I.7§1.3/2.3 | FW 187.09
(m) preconscious >
VI.C.12.189(k)
(n) sporan
Battles and Enchantments 52?: “Truly, O Miach,” answered Nuada, “I will
trust myself to thy care, for I like thy boldness. Of little use is this silver
hand. With it I can wield neither sword nor spear, and I am become a fit
associate for old men, not for hardy warriors.”
Miach had a stone hut,
of beehive shape, which he used for his experiments, and thither Nuada
accompanied him. The leech caused the former king to lie down upon a couch. He
then kindled a fire of herbs which filled the room with a thick smoke and a
pleasant odor, lulling the maimed man into unconsciousness. Miach took the
severed hand (which had been recovered from the field of Moytura and carefully
treated so that it might neither wither nor decay) and laid it against his
patient's arm. In a high voice he chanted:
“Joint to joint, and
sinew to sinew.”
Then he left Nuada, who continued in a profound slumber.
After seventy-two hours
the young leech returned to the hut, where he found, as he expected, that the
hand had again grown to the stump. Miach straightway folded the arms of the
unconscious man so that the once injured hand lay upon the heart. As the leech
pronounced a terrible incantation, blood began to flow from the arm into the
hand, but the bones were still stiff. Therefore, taking from his sporan a white
powder made from the ashes of bulrushes, Miach rubbed the hand. At the end of
the next seventytwo hours Nuada opened his eyes, and, quite as though he had
never been mutilated, he extended his arm and grasped a sword that lay beside
the couch. When he realized that he had regained all his former vigor, he
embraced the leech. Later he gave the youth many costly gifts, but such was his
courtesy that he said no word of reproof to Diancecht
Note: Scottish Gaelic. Sporan. A sporran: a pouch, usually with ornamental tassels, worn in front of the kilt by Scottish Highlanders.
VI.C.12.189(l)
VI.B.14.192
(a) findrinny / white bronze
Battles and Enchantments 55-6: Balor, the Fomorian High King, grew more and
more angry, for he had set his heart upon adding the miraculous animal to the
royal herd, and he determined to accomplish by guile what he had been unable to
achieve by force. One of his druids changed him into a red-headed little boy,
and he was secretly landed at the edge of a sheltered bay in northern Eriu,
near a road which led from MacKineely’s dun, or fortified dwelling, to Gavida's
forge. Along this road, Balor had learned, MacKineely was soon to pass, for his
own forge was out of repair and he was going to his brother's to make new
swords. Since he feared to leave her at home, he was to take with him the
invaluable cow.
When MacKineely reached
the smithy of Gavida, he met his younger brother, MacSamthann, bound on a like
errand. MacSamthann had with him a quantity of findrinny, a white bronze highly
prized for sword-blades and spear-heads.
Note: AI. Findrinny. White bronze. See Letters I, 348, where Joyce defines it as ‘a kind of white gold mixed with silver.’
VI.C.12.190(a)
(b) Tor(y) I high rock
Battles and Enchantments 61: For many days following the loss of the Glas,
MacKineely, ordinarily one of the merriest of men, was overcome by gloom. He
thought out and abandoned many schemes for regaining the cow: a military
expedition would be out of the question because of the high rocks, or tors,
which had given
Note: Tor. High rock. Although held to be Celtic in origin, it is to be
found in placenames in
VI.C.12.190(b)
(c) Eithne dreams of Man? b
Battles and Enchantments 67: [In answer to MacKineely’s question about
Eithne, the only child of the Fomorian King Balor, whom he ordered to live in
seclusion in a tower because the king is afraid of the prophecy that he shall
be killed by his grandson, the sentry says,] “I am told that of late she has
been watching the fishermen in their boats. Some of them have rowed very near the
shore, and Ethne, noticing that they are different from the women with her, and
from the druid, has asked many questions difficult to answer. They say her
sleep has been troubled, and from the descriptions she gives of those who have
appeared to her in visions, she seems to be dreaming of fisher-folk. Her
women are endeavoring to distract her from such dreams and queries, but, so
far, with little success.”
VI.C.12.190(c)
(d) her marriage to seeming / maid
Battles and
Enchantments 73-4: [Eithne’s
faithful chambermaid Blanaid thinks of how Eithne can marry MacKineely
(disguised as a Welsh female harper) and flee with him:] To-morrow pretend thou
imaginest that the strange [73] maiden is a man with whom thou hast fallen in
love — as will be easy for thee, indeed! Thy women will think thee mad, and in
this I shall encourage them. Demand that thou be married immediately, and I
shall suggest that, to quiet thee, the druid, who comes hither often, be
summoned to perform a marriage which to thine attendants will seem mockery, but
to MacKineely and to thee will be binding.”
VI.C.12.190(d)
(e) w angry with t pale
Battles and Enchantments 76: Down the stairs crept the lovers, through the
silent tower, and out to the edge of the moonlit sea. Mac- | Kineely, still in
his woman's guise, found difficulty in clambering over the rocks. When he
reached the water, he turned the magic ring and changed his appearance to that
of a Dedannan warrior. In putting out his hand to help Ethne, he felt the ring
slip from his finger, and it fell noiselessly into a cranny in the rocks.
“My ring! It is lost!” he cried, wildly groping in the seaweed.
“Do not fret thyself. Beloved. Soon thy companions will be here, and we
shall be hastening towards Eriu.”
VI.C.12.190(e)
(f) ricorsi nel cadere delle / nazioni b
Note: It. (poetic). The rebirth in the decline of the nations.
VI.C.12.190(f)
(g) oBA
MS 47472-160, TsILA: Pat ^+Hyacinth+^
O’Donnall ^+B.A., a mixer,+^ | 1926-7 | JJA
46:037 | I.4§1A.3 | FW 087.13
MS 47472-160, TsBM: How did he arrive at the B.A.? | JJA 46:037 | 1926-7 | I.41A.3 | FW 088.16
VI.B.14.193
(b) rcast yr eyes around
MS 47482b-86,
TMA: ^+Cast yr eyes around now+^ Tell us ^+now+^ as briefly as you can
how the whole thing happened. | JJA 58:047
| Nov-Dec 1924 | III§3A.*2/3B.*0 |
FW 515.20-1
(c) rWhat are yr bona fides?
Irish Times 29 March 1924-7/6: There was no limit, except
with regard to a deposit on the part of the dealers or a number of dealers. The
deposit would be returned in due course when the dealer terminated his dealings
in this particular line. The bona fide firm or person wanting to import could
only do so through the Irish Broadcasting Company. It ws the Postmaster General
who would decide whether a firm should be allowed membership of the company or
not. […]
Lr. Sean McGarry said that there were sets manufactured in
MS 47482b-71, TMA: – Were ye ^+bonafide+^ never audited | JJA 58:021 | Nov-Dec 1924 | III§3A.*1+ | FW 485.20
(d) I do not care about them
VI.C.12.191(c)
(f) rloud speakers
Irish Times 29 March 1924-7/6: There was no limit, except
with regard to a deposit on the part of the dealers or a number of dealers. The
deposit would be returned in due course when the dealer terminated his dealings
in this particular line. The bona fide firm or person wanting to import could
only do so through the Irish Broadcasting Company. It ws the Postmaster General
who would decide whether a firm should be allowed membership of the company or
not. […]
Lr. Sean McGarry said that there were sets manufactured in
MS 47482b-114, LMA: my private chaplain […] can speak ^+loudly+^ to you some quite complimentary things | JJA 58:095 | Dec 1924 | III§3B.*2 | FW 533.12
(i) I heard
VI.C.12.191(g)
(j) you won’t [read] it / as a matter of fact I will / find it first
Irish Times 29 March 1924-7/6: Mr. McGarry repeated that sets
were manufactured in
VI.C.12.191(h)-(i)
VI.B.14.194
(e) clearinghouse
Irish Times 29 March 1924-7/6: Answering further questions,
the Postmaster-General said that a clearing house was necessary. He agreed that
those in control should be State officials and not private firms’ employés.
VI.C.12.192(h)
(j) wavelength
Irish Times 29 March 1924-7/6: Professor Thrift asked what
was meant by the control of the wave lengths.
Mr. P. Mulligan (for the Post Office) said that the wave
length would be 377 metres.
VI.C.12.193(a)
(l) tree | pomo
Note: A line connects the two words, see reproduction. It. Pomo. Apple.
VI.C.12.193(b)
(o) rprior to
Irish Times 29 March 1924-7/3: P.M.G EXPLAINS HOW THE MATTER AROSE. Questioned by Mr. T. Johnson, in connection with the above document, the Postmaster-General said his first communication in relation to broadcasting with Mr. Belton was prior to Sept., 1922. He thought the document was original.
MS 47482b-82, LMA: did it ever occur to you ^+prior to this+^ by a stretch of imagination | JJA 58:039 | Nov-Dec 1924 | III§3A.*2/3B.*0 | FW 486.36
(p) rSearch yr memory / it wd be
Irish Times 29 March 1924-7/3: The official records simply show that there was a debate in the Dail in August, raised by Deputy McGarry. The President read the answer which had been prepared for him by you. You were absent, and Deputy Figgis made a short statement at the close. As far as I know that was in August. This letter was handed in to you in September. That was 3rd August. In the meantime there had been an election. Now can you search your memory to find out what occurred between 3rd August and some date in September, which led Mr. Beldton to send this letter to you?
MS 47482b-69v, LPA: Now, will you just search yr memory ^+for this impersonating medium+^ | JJA 58:018 | Nov-Dec 1924 | III§3A.*1+ | FW 490.13-15
VI.B.14.195
(a) 4 shareholders = / 4 directors
Irish Times 29 March 1924-7/4: Mr. D. MacCarthy—Could you
tell us if any members of the Dail are shareholders in Irish Developments,
Ltd.—None, whatever.
Could we have a list of the shareholders?
--They are on the file at
the castle. […]
Mr. J.J. Walsh, P.M.G.—That
company has four directors.
VI.C.12.193(d)-(e)
(f) rI correct that now
MS 47482b-68v, LPA: ^+Well, I might as well correct that now+^ | JJA 58:016 | Nov-Dec 1924 | III§3A.*1+ | FW 484.17
(g) rin so many words
Irish Independent 29 March 1924-7/4: “NOT QUOTE ACCURATE” You go on
to say that Mr. Figgis had convinced you of his knowledge of the resources of
the country and the possibility that he might be a Minister, and that he had
considerable influence with the Government; under these circumstances you
agreed to associate with him, and you formed a Company?—Yes.
To which Mr. Figgis was not
a subscriber?—Yes.
And you agreed to pay him
certain moneys periodically?—On certain representations.
You believed these representations?—I
did believe them.
And, as you say here, in so
many words almost, because of your belief n the influence he would be able to
exert on members of the Government, and the possibility that he might be a
Minister himself, you agreed then to pay him certain moneys and to take him
into partnership, even though he was not subscribing any money to the Company?
MS 47482b-69, ILA: that is the point I raise ^+in so many words+^? | JJA 58:017 | Nov-Dec 1924 | III§3A.*1+ | FW 482.34
(i) Such loans always are / That is essence of a loan
Irish Independent 29 March 1924-7/4: Prof. Magennis—Were these
payments in the guise of director’s fees, antecedent to the formation of the
company?—No. The four payments made are mentioned in that dossier, and the
reasons are given for each payment. For instance, a payment of £10 was made in
This is only a loan?—That
may be , but it is still a loan.
Such loans always are. That
is the essence of a loan?—There were two other payments of £50 each towards Mr.
Figgis’s election expenses.
VI.C.12.193(j)
(j) rperusal
Irish Independent 29 March 1924-7/2: Prof. Magennis—Mr Figgis will remember that the document found in the file furnished by Mr. Belton to the P.M.G., purporting to reveal the relations which had subsisted between him and Mr. Figgis in the past, and that that came as a surprise to all of us in connection with broadcasting?—That is so, and nobody was more surprised than myself. That document was only shown to me the previous night very late when I returned to the Committee, after having gone away to a meeting, and that I had not time to give it a careful perusal.
Not located in MS/FW
(n) rI traverse it
Note: See 082(h)
Irish Independent 29 March 1924-7/5: Mr. Figgis—There is one thing I would like to say, and I think I ought to say it here and now. This Committee will decide, after a full examination of the correspondence on each side that has been handed in by Mr. Belton, and all that is here by myself, whether it is desirable to go into my account of the matter later on. I traverse every thing he has said, and I traverse it with a considerable amount of indignation.
MS 47482b-82v, MT: I beg to traverse above statement | JJA 58:040 | Nov-Dec 1924 | III§3A.*2/3B.*0 | FW 492.14
(o) rfellow with a red / whiskers
Irish Independent 29 March 1924-7/5: It was disclosed for the first
time when this exciting cause the speech of Deputy Figgis precipitated its
revelation?—I do not think any member of the Government had seen it. The
Postmaster-general is the only Minister, I think, who had seen it.
Had he not seen it before
that date?—He had not.
Then the official
presentation of it was its first presentation to him?—Yes.
Mr. McGarry—Then, this
twenty-line speech of Deputy Figgis was the cause of it, and one of your
co-directors in the Irish Broadcasting Company said he ws going to get a
position through a fellow with red whiskers, and a small contractor in Dublin?
MS 47482b-69v, LPS: you might be ^+very largely+^
substituted by a second or third ^+complementary character, a fellow
with a red ^+buff+^ whisker […]+^? | JJA
58:018 | Nov-Dec 1924 | III§3A.*1+ | FW
490.18-19
VI.B.14.196
(e) gvoice of Esau
Note: Voice of Esau. See Genesis 27:22. By bringing him a dish of venison, Jacob gets his father Isaac’s blessing, intended for his older brother Esau. On the advice of his mother he covers his hands with goatskin to make them feel like Esau’s hairy hands. The suspicious Isaac remarks: ‘The voice is Jacob’s voice, but the hands are the hands of Esau.’
MS 47484a-42, TsILA: ^+– O , is that the way with you ^+, you craythur!+^ The voice is the voice of jokeup. […]+^ | JJA 58:177 | Jan 1925-Apr 1926 | III§3A.4/3B.4 | FW 487.21-2
VI.B.14.197
(l) Viper Hydra
>
VI.C.12.195(f)
VI.B.14.198
(c) — Ram Capricorn
The Epic of Creation 113: [TABLET III] 31. She established the Viper,(9) the Raging-serpent(10) and Lahamu, / 32. The Great-lion,(11) the Gruesome-hound,(12) the Scorpion-man(13) / 33. The destructive spirits of wrath, the Fish-man(15) and the Fish-ram,(16)
(9) Hydra; see I 140. (10) Milky-way. (11) Leo, see I 141. (12) Lupus. (3) Sagitarius.[…] (15) Aquarius. (16) Capricorn.
VI.C.12.196(c)
(d) the totality of --- / bodies became / satiated
The Epic of Creation 125: [TABLET III] 126. The totality of the Igigi wailed bitterly; […] 136. As they drank liquor their bodies became satiated.
VI.C.12.196(d)
(f) lascivity
?The Epic of Creation 57: But Strabo adds another explanation for the origin of
the Sakaia in
VI.C.12.196(f)
VI.B.14.199
(e) rM. W.
Note: These initials stand for Mathilde Wesendonck in
VI.B.3.066(d).
Not located in MS/FW
(f) rnot know differ
MS 47482b-79, BMA: Would he now be city or country ^+if you know the difference+^ | JJA 58:033 | Nov-Dec 1924 | III§3A.*2/3B.*0 | FW 481.18
(g) rcounty & city
MS 47482b-69, MT: – Is he ^+Would he
be+^ city or county? | JJA 58:017 |
Nov-Dec 1924 | III§3A.*1+ | FW 481.16-17
(h) bWalsh is full of corks
Note: Probably an inversion of ‘
MS 47473-139v, MT: wilsh is full of corks | JJA 47:145 | Aug 1927 | I.6§4.*0 | FW 160.27
VI.B.14.200
(b) Ketch rigged sloop
Note: Ketch. A two-masted vessel. A sloop is usually defined as a
one-masted vessel, but the word was also applied to a large open boat, such as
a long-boat. See OED Sloop. An American ship named after the explorer went missing in the
crossing of the
VI.C.12.197(k)
(i) 16 rods [lease] / 40 — [ground]
Note: Until a source is found the reading here remains open. Alternatively it might be construed as ‘16 rods [hay] / 40 — [grow]’: see reproduction.
Homecroft. This was the name given to a basic domestic unit, consisting of a detached cottage with land and outbuildings for livestock, such as poultry. It was part of a housing scheme for industrial workers carried out in the nineteen-twenties. See OED, where the earliest citations date from August 1925.
Rod. As measurement of an area, this is the equivalent of 30.25 square yards.
VI.C.12.198(g)-(h)
VI.B.14.201
(b) oCotharick Tantris
Note: According to Tírechán, one of his earliest biographers, Patrick had four names: Magonus, Succetus, Patricius, Cothirthiacus, the latter being a Latinized form of ‘Cothrige’, the Old Irish form of Patricius. The spelling in Joyce’s note seems to reflect this and might in part account for his juxtaposition of the name here with Tristan’s anagrammatic pseudonym. But see also the letter to Harriet Weaver dated 16 August 1924 (Letters I, 220): ‘But it is true that I have been thinking and thinking how and how and how can I and how can it—all about the fusion of two parts of the book—while my one bedazzled eye searched the sea like Cain-Shem-Tristan-Patrick from his lighthouse in Boulogne. I hope the solution will presently appear.’ See 055(g).
MS 47478-253, TsTMA: Or will he go away
^+to outlands+^ in a peajacket ^+as a roaming Cotharick+^ ^+live rough ^+crack
on sail+^+^ | JJA 52:158 | 1932 |
II.2§4.2 | FW 000.00
(d) rx cardinals
Not located in MS/FW
Note: FW 484.19 is from VI.B.6.137.
(e) O.
W = x
Note: See 72(d), 104(g), 105(i), 206(g).
VI.B.14.202
(i) Nigger ~
L’âme
nègre: title
page.
(j) Et Toi / Moi >
Note: Fr. Et Toi. And You. Moi. Me .
VI.C.12.200(c)
(k) this time next yr
L’âme
nègre 17: [from the first chapter, Piété
Religieuse, an invocation to the deity]: Mon Dieu, accepte une poule, et
toi, aide-moi, afin que je jouisse de la santé moi-même, ainsi que mes femmes
et mes enfants et toute ma maisonnée; et toi, aide-moi, afin que j’aie une récolte
abondante. Moi, si j’ai la santé et la vie, [quand] arrivera l’an prochain, je
reviendrai te donner une poule. (Prière mossi, région de
VI.C.12.200(d)
(l) la brousse >
VI.C.12.200(e)
(m) ofrères du même sein
L’âme
nègre 20-1: [the
story is called La peur sacrée des esprits de la brousse]: Il y avait
autrefois deux frères de même sein qui habitaient dans le village de leur [20]
père. Ils grandirent, furent circoncis et devinrent des jeunes hommes [There
used to be two brothers of the same breast who lived in the village of their
father. They grew up, were circumsized and became young men.]
MS 47472-158, TsBMA: ^+exchanged the kiss
of peace ^+pax in embrace as practised between brothers of the same breast,
hillelulia, hillelulia,+^ […] +^ | JJA 46:034 | 1926-7 |
I.4§1A.3 | FW 083.33
VI.B.14.203
(a) ancestors
L’âme
nègre 18: [the
prayer is called Pour la santé d’un enfant]: Je suis allé chez le devin
et le devin m’a dit de me procurer une poule blanche pour [que je la] donne à
mon grand-père et à mes ancêtres, afin que mon enfant obtienne la santé. [I have gone to the priest and the
priest told me to get a white chicken to give it to my grandfather and to my
ancestors, so that my child may be healthy.]
VI.C.12.200(f)
(b) draw water in bull’s /
maw >
VI.C.12.200(g)
(c) rWat — he’s drawing me >
Not located in MS/FW
(d) rForest - laughs >
Not located in MS/FW
(e) hutte à viande >
Note: Fr. Hutte à viande. Meat cabin.
VI.C.12.200(h)
(f) finish killing >
VI.C.12.200(i)
(g) ritual spit
L’âme
nègre 22: [from
the story La peur sacrée des esprits de la brousse]: Quand ils eurent
fini de [l’]égorger, l’aîné donna au cadet l’estomac du taureau et lui dit:
« Va puiser de l’eau. »
Le
cadet alla à la rivière et il se disposait à puiser de l’eau lorsqu’il entendit
l’eau dire: "Oh! il m’a puisée! oh! il m’a puisée!" Il eut peur d’en
puiser et s‘enfuit. Tandis qu’il courait, il entendait la forêt rire. Étant revenu
à la hutte à viande, il dit à [son] frère: « je me disposais à puiser de
l’eau, lorsque l’eau m’a interpellé [en disant]: oh! il m’a puisée! oh! il m’a
puisée! Alors, je me suis mis à courir et la forêt a ri. » [Son] frère lui
dit: « Lance au loin les crachats rituels1, car tu est pris par
la peur."
Footnote
1. Amoulak en massaï: il s’agit d’un rite destiné à détourner le mauvais
sort ou les influences malignes des esprits. [When they had butchered it, the older brother gave
the stomach of the bull to his brother and told him : “Fetch me some
water.”
The younger
brother went to the river and he got ready to get the water but then he heard
the water say: “Oh, he has taken me! he has taken me!” He became afraid and
fled. While he ran, he heard the forest laugh. Back at the meat hut, he told
his brother: “I wanted to get some water, but the water told me “Oh, he has
taken me! he has taken me!” So I ran into the forest and that laughed at me.”
His brother told him, launch the ritual spittle(1), because you have been taken
by fear.
Footnote 1. Amoulak
in Massaï : this is a ritual to turn away bad luck or the malign influence
of the spirits.]
VI.C.12.200(j)
(h) cesse de — >
VI.C.12.200(k)
(i) complètement vides
L’âme nègre 26: [from the story Un père
a toujours raison]: Un jeune garçon allait tout le temps dans la brousse
les mains complètement vides. Son père lui dit: "Mon enfant, cesse d’aller
dans la brousse les mains complètement vides, sans même avoir sur toi la
moindre aiguille." [A
young boy always went into the forest with hands that were completely empty. His
father said to him: “My child, stop going into the forest with hands that are
completely empty, without a single needle.”]
VI.C.12.200(l)
(j) il dit
ensuite
L’âme nègre 27: [from the same story] Il
[re]vint [chez lui] en disant: "Papa!" Il dit [ensuite]: "Un
enfant assure son bonheur en écoutant la parole de son père." [He returned home saying
« Papa ! » Then he said, « A child brings happiness on
himself when it listens to his father.]
VI.C.12.200(l)
(k) W eat H & s >
VI.C.12.201(a)
(l) n } grub / caterpillar >>
VI.C.12.201(b)
VI.B.14.204
(a) Here the story fell into / the sea
L’âme
nègre 27-8: Un
jour, un papillon si beau qu’il n’avait pas d’égal volait parmi les fleurs. Une
misérable chenille rampait au pied des fleurs. Le papillon dit: « C’est
une chenille? » Elle dit: « Oui. »
[Le
papillon lui dit]: « Pourquoi quelqu’un de sale comme toi passe-t-il sur
mon chemin? fi! enfant du péché! Pour ce [27] qui est de moi, vois comme je suis
beau! Vraiment, Dieu ne nous a pas donné la même mère! Moi, je vole dans le
ciel; toi, tu ne connais que la terre. »
La
chenille lui dit: « Papillon, ne te vante pas ainsi. Toute ta dorure ne
peut te permettre de m’injurier: nous sommes parents de même lignage; si tu as
honte de moi, tu as honte de ta mère: le papillon enfante la chenille, la
chenille enfante le papillon. »
Ici la
fable marche [et] tombe dans la mer. »
[One day a
butterfly that was so beautiful that he did not have an equal flew amid the
flowers. A miserable caterpillar walked at the feet of the flowers. The
butterfly said: “You are a caterpillar?” It said “Yes.”
[The
butterfly told him] Why does such a dirty one like you pass me on my way? Away,
you child of sin! Compared to you, how beautiful am I! Really, God has not
given us the same mother: I fly into the heavens and you know only the earth.
The
caterpillar said to him: “Butterfly don’t boast like that. All your gilding
will not let you insult me: we are relatives, if you are ashamed of me, you are
ashamed of your mother: the butterfly begets the caterpillar, the caterpillar
becomes a butterfly.” Here the fable walks away and falls into the sea.”]
VI.C.12.201(c)
(b) w cowrieshell
L’âme
nègre 29: Le
chef [de famille] mort, ils convinrent d’ouvrir les sacs qui leur avaient été
donnés. L’aîné trouva dans le sien de la terre, le cadet trouva dans le sien
des cauries1, le troisième trouva dans le sien de l’or.
Footnote
1. Petits coquillages servant de menue monnaie.
[When the chief
died, they opened the bags that they had been given. The eldest found in his a
bit of earth, the younger brother cowrie, the third gold.”
Footnote 1.
Small shells that serve as money.]
Note: See 138(a), 140(n).
VI.C.12.201(d)
(c) consanguineous >
(d) 1 dog’s flesh / 2 cook pregn / 3 bastard’s dish
L’âme
nègre 29-30:
Quand ils furent assis en rond auprès des écuelles odorantes, les trois frères
consanguins n’y touchèrent pas. L’aîné dit: "Pour ce qui est de moi, je ne
mangerai pas ce mets: c’est avec de la [29] viande de chien qu’il a été
préparé, ce n’est pas avec de la viande de bouc." Le cadet dit:
"Quant à moi, je n’y toucherai pas, attendu que la jeune cuisinière qui
l’a fait cuire est dans les douleurs de l’enfantement." Le plus jeune dit:
"Pour ce qui est de moi-même, je ne toucherai pas à un mets [cuit] dans la
marmite d’un bâtard1."
Footnote:
1. Allusion aux interdictions d’ordre magico-religieux auxquelles étaient
soumis les trois frères: le premier ne devait pas manger de la chair de chien,
ni le second d’un plat préparé par une femme enceinte, ni le troisième
d’aliments offert par un bâtard.
[When they were
seated in a circle around the fragrant bowls, the three brothers did not touch
them. The elder said: “As for me, I will not eat these foods: they have been
made with the meat of dogs, this is not he-goat meat”. The younger one said,
“As for me, I won’t touch it, since the young kitchen help who has prepared it
is in the throes of childbirth.” The youngest said: “As for me, I won’t touch
the food prepared in the pot of a bastard.(1)”
Footnote: 1. Allusion
to the magic-religious taboos which the three brothers had to obey: the first
was that you should not eat the meat of a dog, the second not to eat a meal
prepated by a pregnant woman and the third not to eat food offered by a
bastard.]
VI.C.12.201(e)-(g)
(e) came out of her
L’âme
nègre 30-1: La
mère lui dit: "Mon enfant, j’étais restée sans avoir de progéniture,
lorsqu’un génie m’apparut qui me dit: Accepte la chose, un fils remarquable
sortira de toi. Je pensai en moi-même que mon mari ne serait pas le père de cet
enfant, attendu qu’il était [30] un homme impuissant, [et] je me suis unie à
l’un de ses esclaves."
[the mother
told him : « My child, I was without child when a spirit appeared to
me who said: you’d better believe: a very special child will come out of you. I
began to think that my husband would not be the father of that child, as he was
an impotent man, [and] I coupled myself to one of his slaves.]
VI.C.12.201(h)
(f) ridingroom
VI.C.12.201(h)
(g) buck affair
L’âme
nègre 31: L’esclave
dit: "Mon père, voici ce qui est au fond de l’affaire du bouc que je t’ai
donné: l’une de mes chiennes et l’une de mes chèvres ont mis bas durant une
nuit l’une auprès de l’autre; la mère chèvre, dès qu’elle eut accouché de son chevreau,
mourut; le petit de cette chèvre téta la chienne pour se nourrir: c’est lui le
bouc que je t’ai donné."
[The slave
said ; « My father, this is the whole story of the billy goat that I
gave you: one of my bitches and one of my goats have given birth one after the
other in the same night: the goat, immediately after giving birth, died; the
little goat drank milk from the bitch: that is the buck that I gave you.]
VI.C.12.201(i)
(h) the older than my elder / my eldest
L’âme
nègre 32: Nous
avons agi de cette façon. L’aîné de mon aîné a trouvé de la terre dans son sac;
mon aîné que voici a trouvé le sien plein de cauries; moi, j’ai trouvé le mien
plein d’or.
[We have
acted in the following manner. The elder son of my elder son found earth in his
bag, my elder has found his bag full of cowries, whereas I found mine full of
gold.]
VI.C.12.201(j)-(k)
VI.B.14.205
(d) Slave of God
L’âme
nègre 39: (From
Chapter V, Obéissance à l’autorité, the story Il est bon d’avoir un
maître): Il est arrivé ici qu’un koba [antilope-cheval] ne faisait
qu’aller dans la brousse, jusqu’à ce qu’il fut un moment [où] il trouva un
cheval qui passait. Il lui dit: “Esclave
de Dieu, toi, qu’est-ce qui fait que tu n’es [jamais] qu’au village?”
[It happened that there was
a koba who went into the bush and at
a certain moment he found a horse there that was passing through. He said to
him. He said to him: “Slave of God, you, why is that you are never in the
village?]
VI.C.12.202(d)
(e) G - whiten his locks
L’âme nègre 41: Fils
du roi Bilbaô le Grand, salut!
Ce lieu est bon [grâce à toi]: merci!
Que le Ciel te rende riche! que Dieu accroisse ton bien!
Que Dieu blanchisse ta tête [et la rende] toute blanche!
[Son of king
This place is good [thanks to you] : thank you !
May the Heavens make you rich ! may God make you grow!
May god whiten your head and make it all white!]
VI.C.12.202(e)
(f) dit ‘Coup de fusil (Plum)
L’âme
nègre 40: A peine s’était-il baissé, se disposant à boire, qu’un
chasseur mit la main [à son fusil] et lui dit: "Coup de fusil, poum!" Il mourut ou [du moins] fut mis à mal
et revint, traînant ses pattes, à côté du cheval, qui était [encore] là où il
était auparavant. [Just as it had lowered its neck, making ready to drink, a hunter took
up his gun and said to him “Gun shot, bam” He died or at least he hurt himself
and returned, dragging his feet, to the side of the horse, which was still
where it had been before.].
VI.C.12.202(f)
(g) there was formerly
L’âme
nègre 52: (from
the story Comment le lièvre vint à bout de l’éléphant): "Il y avait autrefois un lièvre qui se
trouvait près d’une rivière." [Once
upon a time [litt. There was formerly] there was a hare who found himself by
the side of a river.]
VI.C.12.202(g)
(h) le porteur de trompes
L’âme
nègre 53: (from
the same story, the elephants being in pursuit of the hare): "Dès que le
lièvre les eut aperçus, il se glissa dans un trou. Les porteurs de trompe le suivirent et le plus gros, introduisant
sa trompe dans le trou, saisit une patte du lièvre." [As soon as the hare had seen them, it hid in a
hole. The trump carriers followed him and the biggest one, putting his trump in
the hole, grabbed one of the hare’s legs.]
VI.C.12.202(h)
(i) cette petite petite
L’âme
nègre 54: (from
the same story): Les babouins lui dirent: “Nous ne désirons pas autre chose que
ton sang; nous voudrions que tu le verses dans une petite gourde1.” L’éléphant dit: “Cette petite petite! venez et saignez-moi.”
Note 1. Allusion à la coutume qu’ont les
Massaï, très friands de sang chaud, de pratiquer des saignées sur leurs bœufs,
dont ils recueillent le sang dans des gourdes pour le boire aussitôt après.
[The
baboons told him: “We don’t want anything but your blood, we would like you to
pour it in this little gourd”. The elephant replied: “This little little! Come
and let my blood.”
Note 1. Alludes to the custom of the Massai,
who very much like to drink warm blood, to bleed their cattle, the blood of
which the catch in gourds to drink it immediately.]
VI.C.12.202(i)
(j) rma jalouse
L’âme nègre, 69: (from the story Jalousie): La mère de ma jalouse, je
l’insulte! le père de ma jalouse, je l’insulte! le frère de ma jalouse, je
l’insulte! [The mother of my jealous
one, I insult her! The father of my jealous one, I insult him! The brother of
my jealous one, I insult him!]
MS 47482b-106v, LPA: ^+I did take ^+the hand
of my ^+delights, my+^ my ^+whimpering+^ jealousy by & did
lead her out to Ringsend ferry whimpering+^ | JJA 58:088 | Dec 1924 | III§3B.*1 | FW 547.15
(k) O mon mâle elancé
L’âme
nègre 85-6:
(from the story Rendez-vous): De l’antimoine à mes yeux, une ceinture
d’amulettes à ma taille, je vais satisfaire mon désir féminin, ô mon mâle élancé. [With antimonum on my eyes, a band of amulets
around my waist, I will satisfy my feminine desire, oh my slender male.]
VI.C.12.202(j)
(l) avec une personne >
VI.C.12.202(k)
(m) secrets
L’âme
nègre 85: (from
the previous story, Nocturne): “C’est alors qu’avec une personne au teint clair il est doux d’échanger des secrets.” [It is then that with a person of clear skin it is sweet to
exchange secrets.]
VI.C.12.202(l)
(n) Death dealt death to
L’âme
nègre 87: (from
the story Douleur amoureuse): La
mort a donné la mort à mon amant. [Death has given death to my lover.]
VI.C.12.203(a)
VI.B.14.206
(a) elle pleura ter / en l’agitant ter
L’âme
nègre 91-2:
(from Chapter XII, Amitié, the story Perdre un ami, cest mourir):
“La petite fille pleura, pleura, pleura
et exprima toute [sa] compassion [91] pour les pitoyables orphelins, [tout en] agitant l’eau, l’agitant, l’agitant, l’agitant. [The little girl cried, cried, cried and she
expressed all of her compassion for the sad orphans, by stirring the water,
stirring it, stirring it, stirring it.]
VI.C.12.203(b)-(c)
(b) oErreur!
L’âme
nègre 101:
(from Chapter XIII, Justice et vérité, the story Comment on risque de
condamner l’innocent pour le coupable): Ils poussèrent plus avant et
rencontrèrent un champ. Le caméléon dit: “Incendions ce champ!” Le singe dit:
“Non, je refuse.” Le caméléon dit: “Erreur! nous allons
l’incendier.” [They pushed forwars and came to a field. The chameleon said:
“Let’s burn the field!” The monkey said: “No, I refuse.” The chameleon said:
“Mistake! We are going to burn it.”]
Not located in MS/FW
(c) gqui connait la vie à / l’aller ne la / connaissent
au retour
L’âme
nègre
111 (from Chapter XV, Reconnaissance et ingratitude) the story La
Vie): L’aube ayant paru, la Vie
appela son hôte, se rendit la vue en sa présence et dit: “Ne t’avais-je pas dit
que certains connaissaient la Vie à l’aller et ne la reconnaîtraient pas au
retour? Le jour où je t’ai rendu la vue, tu n’as pa pensé à aujourd’hui. ”
Not located in MS/FW
(d) rconsider yrself —
L’âme
nègre 123 (from
the story L’oubli des services rendus): Le chasseur dit: “Oh! python,
pourrais-tu faire cela?” Le python dit: “Certes oui, considère-toi comme allant être mangé tout de suite.” [The hunter says: “Oh, python, could you do that?”
The python says: “Sure, consider yourself eaten immediately.”]
MS 47482b-85v, TMA: – ^+Consider yourself on oath
^+the stand+^+^ ^+& watch your words+^ Be careful how you answer this
now.| JJA 58:046 | Nov-Dec 1924 |
III§3A.*2/3B.*0 | FW 506.29
(e) I have eaten 2 w / that will be 3 } proverb
L’âme
nègre 131 (from
Chapter XVI, Altruisme et pitié, the story Le plaisir d’obliger qui
vous a méprisé): Le léopard prit le gobelet en question et prononça le proverbe: “J’ai déjà mangé deux gazelles, celle [qui] verse du vin de palme
[sera] la troisième.”
[The leopard grabbed the cup in
question and spoke this proverb: “I have already eaten two gazelles, the one
who spills palm wine will be the third.”]
VI.C.12.203(d)
(i) Mr Stallion
Stallon >
VI.C.12.203(g)
(j) cold liana s
L’âme nègre 143 (from Chapter XVIII, Discrétion,
the story L’indiscret cause sa propre
perte): Un jour, Monsieur Hyène, Monsieur Chien, Monsieur Boeuf, Monsieur
Crapaud, Monsieur Liane-froide1 allèrent défricher leur fôret.
Note 1. Surnom du serpent.
[One day, Mister Hyena,
Mister Dog, Mister Cow, Mister Toad, Mister Cold Liana went to clear the forest.
Note 1. Name
of the serpent.]
VI.C.12.203(h)
VI.B.14.207
(a) je
vais aller sur le bois / Mere / ne - que fils de ton pere
L’âme
nègre 144 (from
the same story): Ensuite Monsieur Chien dit: “Je vais sur le bois1.” Note 1. Expression polie pour dire que l’on va satisfaire ses besoins. [The Mister Dog says: “I will go into the wood.”
Note: Polite expression to say that one satisfies one’s needs.]
VI.C.12.203(i)-(k)
(b) h tresser cheveux
L’âme
nègre 148 (from
the story Malheur à qui ne sait pas tenir sa langue): Il continua sa
route avec ce [secret]. Le père de sa femme lui envoya un message pour qu’il
vînt lui tresser les cheveux. Il
partit, arriva chez son beau-père et passa la nuit. Le matin, dès que le jour
parut, son beau père lui dit: “Je t’ai envoyé un message pour que tu vinsses
tresser mes cheveux.” Et il lui dit de les défaire vite et de les tresser. [He went on with the secret. The
father of his wife sent him a message that he would come so he could braid his
hair. He left, arrived at the house of his father-in-law and stayed for the
night. In the morning, just at day-break his father-in-law told him: “I have
sent you a message to come and braid my hair.” And he told him to unloosen them
and start braiding.]
VI.C.12.204(a)
(c) Let’s sit where we are / not on an anthill
L’âme
nègre 152 (from
Chapter XIX, Bon sens et observation, a collection of sayings): Si tu
entends [dire]: “Restons assis”,
[tu peux être] sûr que celui dont le derrière est à l’entrée d’une fourmilière
n’est pas de ceux-là [qui l’ont dit]. [If you heard someone say “Let’s remain seated”, you can be sure that it
is not the person who is sitting with his behind at the entrance to an anthill
who is speaking.]
VI.C.12.204(b)
(d) tears not seen in rain
L’âme nègre 151 (from the same Chapter): Les larmes ne se connaissent pas sous la
pluie. [Tears cannot be
distinguished in the rain.]
VI.C.12.204(c)
(e) cough
no spy
L’âme
nègre 154 (from
the same Chapter): Celui qui tousse ne
peut faire le guet. [The one
who coughs cannot stand guard.]
VI.C.12.204(d)
(f) got
broken knife = 2
L’âme
nègre 155 (from
the same Chapter): Le sot casse son
couteau et dit qu’il a deux couteaux. [The fool breaks his knife and claims that he has two
knives.]
VI.C.12.204(e)
(g) derrière
le fromager
Note: A line connects this entry to (a).
L’âme
nègre 162 (from
Chapter XXI, Plaisanterie, the story A menteur, menteur et demi):
Un jour, il arriva que le père, étant fatigué, dit à son fils: “Séri, pioche
[la terre] jusqu’à ce que je revienne; je vais m’absenter1.” Note 1. Littéralement “je vais aller derrière le fromager”,
expression polie pour dire qu’on va satisfaire ses besoins. [One day it happened that a tired father said to
his son: “Seri, plough the earth until I come back, I will go away now.” Footnote
1. Literally, “I will go behind the kapok”, a polite expression for to satisfy
one’s needs.]
VI.C.12.204(f)
(h) cried so thought / he was happy
L’âme nègre 166 (from the story Le mauvais
commissionnaire, a silly son having put a little dog he had to fetch in a
closed pot, and finding him dead on return, is being questioned by his
exasperated mother): Il dit: “Si, il a crié; je pensais qu’il était content.” [He said: “Yes, it
cried; I thought it was happy.]
VI.C.12.204(g)
(i) I was just asleep
?L’âme nègre 168
(from the story Farces, about two men who are addicted to sleep, the
first one waking only when he is freed from the belly of a python that was
eaten by a crocodile that was eaten by a mythical ‘water leopard’): Celui-ci se
frotta vigoureusement et dit: “J’ai
failli dormir.” [The other one rubbed himself vigorously and said: “I almost
slept.”]
VI.C.12.204(h)
(j) b he is Shaun / who am I
L’âme
nègre 168-9
(from the story Simplicité): Un homme dont le nom était Abarnakat
voyageait avec ses compagnons. Un cordon rouge était attaché à son cou et il
avait une couverture rouge et un âne. Il attachait son âne à son pied et
étendait sa couverture pour dormir. Un
jour qu’il dormait, l’un de ses camarades se leva, détacha le cordon de
son cou, l’attacha à son propre cou, souleva doucement [Abarnakat] pour
[retirer] la [168] couverture rouge, détacha l’âne, alla sous un arbre, étendit
la couverture et attacha l’âne à son pied.
Lorsqu’Abarnakat
s’éveilla et qu’il vit cet homme, un cordon rouge attaché à son cou, l’âne
attaché à son pied et lui-même couché sur la couverture rouge, il dit: “Cette personne est Abarnakat; et moi, qui
suis-je?” [Et] il se leva en
pleurant. [A man who was called Abarnakat travelled with his friends. He had a
red ribbon around his neck and a red blanket and a donkey. He bound the donkey
to his foot and covered himself with his blanket to go to sleep. One day he slept,
one of his friends took the ribbon from his neck and wound it around his own
neck, raised Abarnakat in order to take the red blanket, untied the donkey,
went to a tree, put the cover there and tied the donkey to his foot. When
Abarnakat woke up and saw the man, with a red ribbon around his neck, the
donkey tied to his foot and sleeping on the red cover, he says “This person is
Abarnakat; so who am I?” And he got up crying.]
VI.C.12.204(i)-(j)
(k) 10 without saying 1 >
Note: See reproduction for what appears to be a pencilled oval overlapping this unit. The number 1 at the end may be intended to go with ‘hen’ in (m).
VI.C.12.204(k)
(l) 2
goats, hen
L’âme
nègre 170 (from
Chapter XXII, Jeux d’Esprit, a collection of riddles): L’hyène réfléchit
un peu et dit: “Si je compte jusqu’au
terme de dix sans avoir dit un, j’aurai de la viande?” Ils dirent: “Tu
[en] auras.” Elle dit: “Deux chèvres et
[une] poule, regardez si [cela] ne fait pas dix [pattes].” [The hyena thought for a while and said: “If I can
count to ten without saying one, can I have the meat?” They said: “You can.”
She said: “Two goats and a chicken, see if together they don’t have ten feet.”]
VI.C.12.205(a)
VI.B.14.208
(a) rheels to sit on
L’âme
nègre 171 (from
the same Chapter): Ce sont eux qui donnent la fortune [et] sur aucun il ne
pousse de poils. — Le pied, le talon
et la langue2. Note 2. Le pied parce qu’il transporte le commerçant
dans ses voyages, le talon parce
qu’on s’assied dessus au cours des visites faites aux personnages
puissants, la langue parce que le succès va aux beaux parleurs. [These are the ones who bring luck
and they have no hair. The feet, the heel and the tongue.
Note: The
feet because they transport the
merchant on his travels, the heel because you sit on it when you visit
important people, the tongue because it brings success to good speakers.]
MS 47482b-66, BMA: More than half ensorcelled you would say they were ^+they couldn’t tell their heels from their stools+^ | JJA 58:011 | Nov-Dec 1924 | III§3A.*1+ | FW 476.31
(b) rsmoke = beard of / the fire
L’âme
nègre 172 (from
the same Chapter): J’ai ici un bouc; quand tu l’attaches à l’intérieur d’une
maison, sa barbe trouve moyen de
sortir à l’extérieur, — Cela, c’est le
feu: quand tu [l’]allumes à l’intérieur d’une maison, la fumée sort à l’extérieur. [I have a nanny goat here; when you tie it to the
interior of a house, its beard will find a way of getting outside; That is a
fire: when you make fire inside a house, the smoke goes outside.]
MS 47482b-84v, LPA: ^+– There were ^+bon+^fires
on every bald hill in ^+holy+^
(c) gpigeonhouse / mouth
L’âme
nègre 174 (from
the same Chapter): Un poulailler rempli
de petites poules blanches. — La bouche remplie de dents. [A chicken coop filled with little white chickens:
The mouth filled with teeth.]
MS 47483-116, TsIA: I’ll smack your lips well for you so I will for you ^+if you don’t keep a civil tongue in your pigeonhouse.+^ | JJA 57:183 | Mar 1926 | III§1A.5/1D.5//2A.5/2B.2/2C.5 | FW 444.24
(d) harlequin wind
L’âme
nègre 174 (the
last words of the book, excepting the bibliography): Il s’agit d’un petit
garçon qui frappe tout le monde sans que personne pourtant ne le voie. — C’est
le vent. [This is about a little boy
who hits everybody without being seen by anyone. This is the wind.]
VI.C.12.205(b)
VI.B.14.209
(h) runless = –
?MS 47482b-075, MT: it was from no
other place unless there, | JJA 58:027 | Nov-Dec 1924 | III§3A.*2/3B.*0 | FW 476.06
(j) rto lift them they did
?MS 47482b-072, MT: To lift them they
did | JJA 58:024 | Nov-Dec 1924 | III§3A.*2/3B.*0 | FW 474.20
VI.B.14.210
(c) gthe captain beyond
?MS
47482b-075, MT: The buckos beyond on the lea | JJA 58:027 | Nov-Dec 1924
| III§3A.*2/3B.*0 | FW 476.08
(k) rmeet with
MS 47482b-085, ILA: where
the two^+couple+^ ^+first+^ met ^+with each other+^. |
JJA 58:045 | Nov-Dec 1924 | III§3A.*2/3B.*0 | FW 503.09
VI.B.14.211
(a) pure curse
The Epic of
Creation 195: 26.
Lord of the pure curse, who restores unto life the dying.
VI.C.12.206(d)
(b) hist present
The Epic of
Creation 197: 35. He is ?AGZU, knower of the thoughts of the gods, who perceived15 the
plan.
Footnote 15: Historical present. Var. ibr ŭ.
VI.C.12.206(e)
(c) oastrolabe
The Epic of Creation 197: 4. 12 arḫê
kakkabāni 3-ta-ám4 u?-zi-iz [For the twelve months he placed
three stars each.]
Footnote 4: [...] This passage is universally regarded by Assyriologists
as referring to the so-called astrolabes of the Babylonians, which
divide the heavens into twelve sectors, each of which corresponds to a month of
thirty days and an arc of thirty degrees of the sun's course. For each month
the astrolabes assign three stars which were at first interpreted as based upon
their order of heliacal risings, being so chosen that they rose heliacally at
regular intervals of ten days, the whole system beginning with a star in Cetus
(Dilgan) which rose about the first of Nisan and governed the first ten days of
the first month. [...]
Note: An instrument, which took a number of different forms, used for taking altitudes of heavenly bodies, from which time and latitude are deductible, or solving various astronomical problems.
Not located in MS/FW
(d) house >
VI.C.12.206(f)
(e) hypsomata
The Epic of Creation 149: 1
He constructed stations for the great gods.8
Footnote 8: The word manzazu, station, when used of the planets
has the same meaning as the Greek ὕψωμα,
‘exaltation’, that is the sign of the zodiac in which any given planet was
supposed to be most influential upon nature and the affairs of mankind. The
Babylonian ‘stations’ appear to have been fixed arbitrarily, and as such they
were borrowed by the Greeks. The word bîtu, ‘house’, seems to have been
used in the same sense, see WEIDNER, OLZ. 1912, 115, where bit d.Dilbat,
or ‘House of Venus’ apparently = ḳaḳḳuru bit
VI.C.12.206(g)
(g) A o|o A >
Note: See reproduction for diagram, which seems to show a bisected infinity sign flanked by A’s.
VI.C.12.206(h)
(h) Kidney Star / boar —
The Epic of Creation 156n4:
It seems on the whole clear that Nibiru
(the crossing) refers to the intersection of the celestial equator and the
ecliptic, and that the name was applied to Jupiter as representative of the
planets which cross from the southern to the northern part of the Way of Anu
and vice versa twice in the periods of their orbits (disregarding the accidents
of a planet's apparent backward and forward movement or planetary ‘knot’ at the
equator). Hence ‘Jupiter Nibiru’ simply means a planet which crosses the
equator, ‘the celestial plan of the movements of the planets in the ecliptic’,
and in Book VII the scribe explains the name, ‘Nibiru the holder of its
middle’. ‘Of the stars of heaven may he uphold their ways’, ll. 110f. [...] In
K. 3507 Obv. mulNe-bi-ru is mentioned in a list of fixed
stars, Orion, Ursa Major, the Kidney Star, Boar Star, Dilgan, Musirke?da, and
also ?ulpae, usually a name of Jupiter, and they are also called ‘gods of the
night’.
VI.C.12.206(i)-(j)
(i) 7thness >
VI.C.12.206(k)
(j) day of making peaceful / the heart
The Epic of Creation 160-1: 18. [?a]-pat-tu5 lu-u
?u-tam-ḫu-rat me?-li6 [ar-ḫi-]?am
[160] 18. At the full moon verily thou art in opposition (to the
sun), monthly,
Footnote 5: [...] ?abattu, ?apattu is the technical name
of the day of the full moon, the fifteenth of the month [...]. Like sibûtu,..]
i.e. by prayer and sacrifice [.‘seventhness’, ?abattu is an abstract
noun from ?abātu, be complete, literally ‘completion’, i.e. ‘full
moon’'. It is explained as úm núḫ libbi, ‘day of the
making peaceful the heart’
VI.C.12.206(l)-207(a)
(m) stars, voyages, wadi
VI.C.12.207(c)
(o) oblast ‘massacre’
MS 47478-250, MT: but is
ating as he thinks ^+at present+^ of the knuts of knowledge so as to benefit
him for the massacre of the ignorants ^+aiby pitchcap and triangle+^ though
still preserving his stained glass effect | JJA
52:162 | 1932 | II.2§4.*2 | FW 000.00
VI.B.14.212
VI.B.14.213
(d) oheaven underground
Czarnowski
Le culte
des héros XIX: L’Olympe
de l’Irlande est souterrain [Ireland’s Olympus is subterranean]
MS 47472-156, TsILS: This was tohavebeen grave
^+underground heaven ^+first in the west+^+^ he openly blasted | JJA 46:031 | 1926-7 | I.4§1A.3 | FW 076.33
(e) rwith a grain of goodwill / we can see
Czarnowski
Le culte des héros XVI: D’autre part, saint Patrick, inspiré par le vigoureux bon sens politique
qui paraît avoir été l’un de ses caractères, a conformé autant que possible
l’organisation de son Eglise à la structure de la société dans laquelle il
l’implantait. Bien que les Irlandais aient eu le sentiment d’être une nation et
que l’on puisse avec quelque bonne volonté, apercevoir chez eux des rudiments
d’État, ils n’ont constitué en réalité qu’une vaste confédération de clans, tuatha,
divisés en | grandes familles agnatiques, fine, intermédiaires entre
la famille proprement dite et le clan, groupés en tribus, qui sont des clans
plus grands, mor-tuatha, dont la réunion, en nombres d’ailleurs fixes,
formait des royaumes, qui se confédéraient à la façon des tribus dans une
nation, sous l’égide du grand roi de Tara. [Saint Patrick also,
inspired by the vigorous good political sense that seems to have been one of
his characteristics, tried to adapt the organisation of his Church to the
political structure of the society in which he built it. Although the Irish had
the notion that they formed a nation and although one can find with some good
will the rudiments of a state, they do not in reality constitute more than a
vast confederation of clans, tuatha, divided into large paternal
families, fine, intermediaries between the families proper and the clan,
divided into tribes, larger clans, mor-thuata, the reunion of which, in
fixed numbers, formed kingdoms that formed a confederacy in the fashion of
tribes in a nation under a grand king at Tara.]
MS 47474-31, TsILA: one stands ^+, given a grain of goodwill,+^ a fair chance of actually seeing | JJA 47:415 | Apr-May 1925 | I.7§1.3/2.3 | FW 184.05
(f) hero = living god
Czarnowski
Le culte
des héros XXVI-XXVII: On
a expliqué la notion de héros, dans le cas des héros celtiques en particulier,
par celle de roi-dieu, mieux étudiée et qui paraît plus claire. Le héros
n’est-il pas un homme divin ou un dieu terrestre? [The
notion of the hero has been explained, especially in the case of the Celtic
heroes, by that of the king-God, which has been studied more extensively and
which seems to be clearer. Isn’t the hero a divine man or a terrestrial God?]
VI.C.12.208(h)
(g) ritual hipbath
Czarnowski
Le culte
des héros XLIII: Une
scholie de Lucain, encore mal utilisée, nous apprend que les sacrifices à
Teutatès se faisaient par plongée in
plenum semicupium. Il est question, dans la tradition, de chaudrons où l’on
plonge des morts qui ressuscitent et des vivants qui se divinisent. [A scholia of Lucan, still insufficiently studied, tells us that
sacrifices to Teutates were effected by immersion in plenum semicupium. Cauldrons in which the dead are submerged who
then revive or the living who become gods, are mentioned in the tradition.]
VI.C.12.208(i)
(h) every day in a passion
Czarnowski
Le culte
des héros XLV: Le héros
est mort une fois pour toutes. Le dieu sacrifié subit la mort chaque fois que
le sacrifice s’accomplit. La passion de Jésus est
quotidienne. [The hero dies once and for all. The God who is sacrificed
undergoes his death each time the sacrifice takes place. The passion of Christ
is repeated every day.]
VI.C.12.208(j)
(i) SP no cities
Czarnowski
Le culte
des héros XLVII: De la
religion des Celtes irlandais nous ne connaissons guère de rites qui n’aient
été réservés aux fêtes. C’est que l’Irlande, disséminée, sans villes, où saint
Patrick a prêché, n’avait de culte vraiment public qu’aux fêtes, où les hommes
se trouvaient réunis, panégyries nationales, fêtes des royaumes, fêtes des
clans ; toutes d’ailleurs paraissent tomber aux mêmes dates, dates saisonnières
du calendrier celtique. [In the religion of the Irish
Celts we know of hardly any rites that were not reserved for festivals. This is
because the Ireland where Saint Patrick preached was disseminated, without
cities, and did not have a genuinely public cult other than at the festivals
when people came together, at national panegyrics, festivals of the kingdom,
festivals of the clans, all of these seem to have fallen on the same dates, the
seasonal dates of the Celtic calendar.]
VI.C.12.208(k)
(j) Homer sung at Panathenae
Czarnowski
Le culte
des héros XLIX-L: La
récitation des poèmes homériques aux Panathénées n’était probablement ni un
hommage à leur beauté, ni un divertissement festival imaginé par un homme de
goût ; mais elle avait un sens religieux et politique. [The
recitation of Homeric poems at the Panathenae was probably neither an homage to
their beauty nor a festive pastime organized by a man of good taste; they had a
religious and a political meaning]
VI.C.12.208(l)
(k) Compostella deaf carman
Czarnowski
Le culte
des héros L: On vient de
nous apprendre que nos chansons de gestes devaient leur origine aux pélerinages
; Roland et l’archevêque Turpin ont été chantés sur la route de Compostelle ;
les pélerinages mènent à des fêtes ou prolongent un état de fête sur toute
l’année. [We have have just been taught that the
medieval epics have their origin in pilgrimages: Roland and Bishop Turpin were
sung about on the road to Compostella; the pilgrimages led to festivals or
prolonged the state of festival for a whole year]
VI.C.12.208(m)
(l) rfuneral games
Czarnowski
Le culte
des héros LI: En dehors
des récitations poétiques, la commémoration des héros comportait des jeux ;
c’est aux jeux que se réduit, à notre connaissance l’élément dramatique des
fêtes irlandaises. [Apart from poetic recitations, the
commemoration of heroes involved games; as far as we know the dramatic element
of Irish festivals was restricted to these games]
MS 47482b-98, ILS: – In other words was this
how the whole ^+other+^ thing ^+funeral games+^ started? | JJA
58:067 | Dec 1924 | III§3A.*2+/3B.*0+ | FW 515.23
(m) mummery
Czarnowski
Le culte
des héros LV: C’est une
théorie classique que les mummeries,
batailles de masques et autres petites pièces carnavalesques représentent en
symboles et actions dramatiques la concurrence des saisons. Mummeries saisonnières et drame, telle
est la suite de faits que l’on se plaît à reconstituer. [It is part of the classical theory that the mummeries, battles of
masks and other small carnavalesque pieces represent the rivalry of the seasons
in a symbolic and dramatic form. Seasonal mummeries and dramas, this is the
sequence of events that one has been able to reconstruct]
VI.C.12.209(a)
(n) regobruno
?Czarnowski Le culte des héros LIV-LX: Il [Dionysos] intervint dans un combat légendaire
que se livrèrent à la frontière de l’Attique le Béotien Xanthos (le blond) et le Messénien Melanthos (le noir); […] On a déjà décrit
l'épanouissement de sentiments sociaux et de représentations collectives, qui,
dans une réunion d'hommes, donne de l'objectivité, du corps à des sentiments et
à des notions que la vie coutumière disperse ou diffuse et réalise des
expériences que, dans d'autres conditions, l'attention retiendrait à peine. Tout
ce qui est commun [LIX] et dépasse la conscience du moi devient extérieur,
prend substance, vie, âme, esprit, personne. Ces âmes et ces personnes se font
une figure de ce qu'elles trouvent. Elles trouvent au moins celles des officiants.
Ainsi l'argument d'une fête comporte des personnages, personnages surhumains. [He interfered in a
legendary combat on the border of Attica between Xanthos (the blond) the
Beotian and Melanthos (the black) from Messina […] We
have already described the disappearance of the social sentiments and the
collective representations, which gives, in a group of men, objectivity and
body to sentiments and notions that common life disperses or diffuses and that
realizes experiences, which, in other circumstances, one would hardly even
notice. All that is common and that surpasses the consciousness of the I is
exteriorized, takes substance, life, soul, spirit, person. These souls and
these persons make themselves a form of what they find. They find at least the
forms of the celebrants. In this way the argument of a festival entails
persons, superhuman persons.]
MS 47482b-83, MT: When heuponolan Bruno
monopolises his brunoego egobruno | JJA
58:041 | Nov-Dec 1924 | III§3A.*2/3B.*0 | FW 488.08
(o) Easter Eve, if † / doesn’t rise!
Czarnowski Le culte des héros
LXIV, note 1: J.-C. Lawson, o. l., p. 573: Happening to be in some village of
Euboea during Holy Week, he had been struck by the emotion which the Good
Friday service evoked; and observing the next day the same general air of gloom
and despondency, he questioned an old woman about it; whereupon she replied:
“Of course I am anxious; for if Christ does not rise tomorrow, we shall have no
corn this year.”
VI.C.12.209(b)
(p) SP = 17/iii
Czarnowski
Le culte
des héros LXIII: Une fête
a une date et elle est une date. Une date de fête est un élément du temps, qui
se distingue des autres par des qualités particulières de telle nature que le
sacré peut s’y produire au milieu du profane. [A
festival has a date and it is that date. The date of a festival is a time
element which can be distinguished from the others by particular qualities
which enable the sacred to manifest itself within the profane]
Note: 17 March is St Patrick’s Day.
VI.C.12.209(c)
VI.B.14.214
(a) SP = 5 acts
Czarnowski
Le culte
des héros LXVII: De là
vient que tant de héros sont des personnages de théâtre, dont l’histoire se
décompose en situations, l’être en attitudes et en gestes et dont le caractère,
que rien d’autre n’a dû déterminer, se compose, par contre, en caractère
dramatique. [This is why so many heroes are theatrical
characters whose history can be divided in episodes, whose being in attitudes
and gestures and whose character, which could not be determined by anything
else, is determined, on the other hand, by a dramatic character]
VI.C.12.209(d)
(b) Ghosts at Xmas fête
?Czarnowski Le culte des héros LXVII: Les mythes
changent de fêtes et l’on sait que les fêtes à représentations dramatiques ont
admis d’autres drames que ceux dont leurs propres héros étaient les sujets. [Myths switch festivals and we know that festivals with dramatic
displays admitted other dramas than those about their proper heroes]
VI.C.12.209(e)
(c) I don’t see the idiot
Not found in Czarnowski
Le culte des héros.
VI.C.12.209(f)
(d) gb all buried inside
Czarnowski
Le culte
des héros LXXII En
Irlande, les fêtes, fêtes de héros, avaient pour théâtre les cimetières; elles
se célébraient entre des tumulus funéraires, parmi lesquels se trouvait la
tombe du héros ou de l’héroïne dont elles commémoraient la mort. [In
MS 47484a-101, MT: with all that’s buried of sins insince insides of me. | JJA 58:221 | Apr 1926 | III 3A.5/3B.5 | FW 499.25
(e) SP surrounded / arm of S A / ear - S B &c
Not found in Czarnowski
Le culte des héros.
VI.C.12.209(g)
(f) Ghosts
Czarnowski
Le culte
des héros LXXIII: Enfin,
à l’intime relation des héros et des fêtes conviennent leurs caractères de
morts, car les fêtes sont des dates du culte funéraire et, s’il est des esprits
dont la part qu’ils prennent aux fêtes soit expressément mentionnée, ce sont
les esprits des morts. [Finally, the intimate
relationship between heroes and festivals corresponds with the fact that they
are dead, because the festivals are the dates of the funerary cult and, if
there are spirits whose role in the festival is explicitly mentioned, they are
the spirits of the dead.]
VI.C.12.209(h)
(g) gb oracle C S P
Note: C. S. P. Charles Stewart Parnell.
Czarnowski
Le culte
des héros LXXIV, n. 3:
Oracle de héros: E. Rohde, o. l., t.
I, 189 sqq.
Not located in MS/FW
(h) oSolicitress
Czarnowski
Le culte
des héros LXXV: Mais on a
remarqué que les héros, à ce point de vue, n’excellent pas parmi les morts et
ne justifient pas le culte exceptionnel qui leur est rendu. S’ils l’emportent
sur les autres, ce n’est pas par leur pouvoir, mais par l’appel plus fréquent
qui y a été fait ; c’est par le souvenir qui s’attache à eux et les désigne aux
solliciteurs [One has noticed that heroes, from this point of view, are no
better than the dead and they do not justify the cult that they are the object
of. If they get the better of the dead, it is not
because of their power but because of the fact that people appeal to them more
often: it is because of the memory that is attached to them and that singles
them out for those in need of help]
MS 47472-272,
TsILA: ^+They were ^+The devoted couple was or were+^ only two
solicitresses on the job of the unfortunate class? […]+^ | JJA 46:101
| Apr-May 1927 | I.4§1.5/2.5 | FW 090.16
(i) return of Arthur
Czarnowski
Le culte
des héros LXXV-LXXVI:
Mais il y a d’autres héros, dont on a attendu des secours positifs, sans qu’ils
fussent pour autant assimilés aux dieux. Arthur en est un; mais il n’était pas
mort et pouvait revenir. [But there are other heroes,
from whom positive help has been expected, and they were not assimilated with
the Gods. Arthur is one; but he was not dead and he could come back.]
VI.C.12.209(i)
(j) h’s death dissimulated
Czarnowski
Le culte
des héros LXXVII: On lit
dans l’Ynglinga Saga que, le dieu
Frey, qui régnait sur la Suède, étant mort, sa famille le cacha dans un tumulus
construit en manière d’habitation et dissimula sa mort aux Suédois jusqu’à ce
que ceux-ci fussent rassurés sur les conséquences de sa disparition par une
continuité de bonnes récoltes. [We read in the Ynglinga
Saga that when the god Frey, who reigned over
VI.C.12.209(j)
(k) exporting SS
Not found in Czarnowski Le culte des héros.
VI.C.12.209(k)
(l) semi mort
Czarnowski
Le culte
des héros LXXVIII: A son
premier coup, la vie s’attarde encore autour du cadavre. Partout on s’est
imaginé un état passager de demi mort, qui dure ou peut durer tant que n’est
pas achevée la décomposition cadavérique. [At first
life lingers around the corpse. Everywhere, people have imagined an ephemeral
state of being half-dead which may last as long as the process of decomposition
of the body.]
VI.C.12.210(a)
(m) otook off his body
?Czarnowski Le culte des héros LXXXI: Cette
représentation d’une immortalité qui se déroule en réincarnations est
apparemment en contradiction avec celle d’une survie et d’une mort incomplète
que nous venons d’examiner, car la transmigration ne peut commencer qu’au
moment où la mort a produit toutes ses conséquences et quand le corps est
complètement désaffecté. [This representation of an
immortality which unfolds in reincarnations apparently contradicts that of a
survival or of an incomplete death which we have just examined, because the
transmigration can only start at the moment when death has produced all of its
effects and when the corpse is in complete disuse.]
MS
47472-161, TsILA: ^+, put off his body,+^ | JJA 46:061 | 1926-27 | I.4§2.3
| FW 098.16
VI.B.14.215
(b) Magennis red hand / race, cuts off hand & / flings it to w. post
Czarnowski
Le culte
des héros LXXXIV: Le
héros ancêtre d’une famille ou d’un clan est celui dont ils tiennent leur
blason. Tel Magennis, ancêtre de Conall Cernach, l’un des compagnons de
Cuchulainn. C’était de lui que venait l’insigne de la main rouge, qui s’est
perpétué. Dans une course, qui avait pour prix l’attribution d’un territoire
disputé par deux tribus rivales, Magennis, près d’être battu, s’était coupé une
main et de l’autre l’avait jetée au but. [The hero who
is the ancestor of a family or a clan, is the person who gave them their crest.
Magennis is one of those, the ancestor of Conall Cernach, one of the companions
of Cuchulain. He was it who gave them the sign of the red hand which is still
used. In a race, which had as its prize the territory disputed by two rival
tribes, Magennis, realizing that he was losing the race, cut off his hand and
flung it with the other to the winning post.]
VI.C.12.210(c)
(c) pathetic end hero
Czarnowski
Le culte
des héros LXXXVI: Mais de
plus il semble qu’il y ait une convenance pour ainsi dire esthétique entre la
qualité des héros et le sort final qui leur est imaginé. Un héros n’est complet
que s’il fait une fin pathétique et plus encore, semble-t-il, si la société qui
se mire en lui a souffert de son désastre. [Besides, it
seems that there should be an almost esthetic propriety between the quality of
the hero and the final fate that is imagined for him. A hero is only complete
when he undergoes a pathetic death and even more, it seems, if the society
which sees itself in him has suffered from his disaster]
VI.C.12.210(d)
(d) Kevin’s remembered / whipping
Czarnowski
Le culte
des héros LXXXVI: On
s’étonne que les peuples prennent plaisir à commémorer leurs défaites. La
douleur rétrospective qu’ils y éprouvent est une source d’intimes
satisfactions. Le goût esthétique de la douleur n’est pas une dépravation
sentimentale de l’humanité vieillie, ni un raffinement de son âge adulte. [One is surprised that people enjoy commemorating their defeats.
Retrospective pain is the source of intimate satisfactions. The esthetic taste
of pain is neither the sentimental depravity of an aged humanity nor the
refinement of an adult age]
VI.C.12.210(e)
(e) b conte / n
legend
Czarnowski
Le culte
des héros LXXXVII: La
continuité du succès est un élément d’un merveilleux, qui n’est pas le
merveilleux héroïque, mais, par exemple, celui des contes. Le conte doit finir
bien. Le mythe héroïque finit mal. [The continuity of
success is an element of marvel that is not the marvelous of the hero, but, for
example, that of the fairytale. The fairytale must end well. The heroic myth
ends badly]
VI.C.12.210(f)
(f) b drinks se
Not found in Czarnowski
Le culte des héros.
VI.C.12.210(g)
(g) putting n together
Not found in Czarnowski
Le culte des héros.
VI.C.12.210(h)
(h) gn we enjoy in plural / b suffer in sing
Czarnowski
Le culte
des héros XC:
L’imagination qui fait les héros travaille sur des données limitées. Quand les
hommes éprouvent le besoin de transposer dans un mode relevé ce qu’ils font ou
souffrent, croient faire ou croient souffrir au pluriel et au collectif, les
mêmes verbes, mis au singulier, ont pour sujet le héros. [The imagination that creates heroes works on very limited material.
When people feel the need to transpose what they do or suffer, what they think
they do or believe they suffer in an elevated mode, in the plural and in the
collective, the same verbs have, in the singular, the hero as a subject.]
MS 47484a-43, TsILA: – You mean ^+an+^ alibi,
do you? ^+, suffering from the singular but enjoying on the plural?+^ | JJA 58:178 | Jan 1925-Apr 1926 | III§3A.4/3.B4
| FW 488.16-17
(i) rpiquant fact
Not found in Czarnowski
Le culte des héros.
MS 47473-39, TsILA: its recto let out the ^+piquant+^ fact that it was pierced or punctured | JJA 46:337 | Feb-Mar 1925 | I.5§1.3/4.3 | FW 123.36-124.01
VI.B.14.216
(a) x ancients
Czarnowski
Le culte
des héros XCII: “Les Katcinas sont les poupées-masques des
divers dieux des diverses cérémonies du culte hopi; la marionnette a en effet
maintes fois remplacé, dans le rituel, le personnage masqué représentant le
dieu.” Chacune d’elles figure dans une fête ou dans plusieurs fêtes. “Les
Katcinas sont les ‘Anciens des clans’; ce sont, en même temps que des dieux,
des ancêtres, réincarnés d’ailleurs dans leurs descendants.[…]” [“The Katcinas are the puppet-masks of the different gods of the
different ceremonies in the Hopi cult; many times in the ritual, the puppet has
indeed replaced the masked character who represents the god.” Each one of them
plays a role in a festival or in several festivals. “The Katcinas are the
‘Ancients of the clans’; they are not just gods, but also ancestors,
reincarnated in the their descendants.[…]”]
VI.C.12.211(a)
(b) ‘hero’ of {novel / plot
Czarnowski
Le culte
des héros XCII: Mais ces
héros sont des masques et les héros en général sont des personnages dont la
figuration est un jeu. Le langage en somme dit juste, qui désigne d’un même mot
les héros du culte et ceux de la littérature [But these heroes are masks and
heroes in general are characters whose figuration is a game. In the end, language is correct when it uses a single word to denote
the heroes of a cult and those of literature]
VI.C.12.211(b)
(c) rFalchoo
Czarnowski
Le culte
des héros XCIV n. 1: […]
Les habitants du comté d’Ossory, en Irlande, ont une réputation de
lycanthropie, dont le plus ancien témoignage nous est donné par Giraldus
Cambrensis; ils la doivent à la présence parmi eux d’un clan descendant des
loups (sil in faelchon), dont
l’ancêtre humain se nomme Laignech Faelad
(fael, le loup). Dans le comté
d’Argyll, les Cinel Loairn sont un
autre clan du loup (gaélique loarn,
loup). Or le loup, ou plutôt le chien-loup, faelchú,
a sa famille mythologique: chien-loup de Manannan, chien-loup du Dispater gaulois. [The inhabitants of County Ossory in Ireland have a reputation of
lycanthropy, of which the earliest witness is Giraldus Cambrensis; they owe it
to the presence among them of a clan that descends from wolves (sil in faelchon), of which the human
ancestor is called Laignech Faelad (fael, the wolf). In county Argyll the Cinel Loairn form another wolf clan
(Gaelic loarn, wolf). Yet the wolf,
or rather the wolf-dog, faelchú, has
a mythological family: wolf-dog of Manannan, wolf-dog of the Dispater of Gaul]
MS 47482b-79, ILA: Call wolfhound. Woolf of the sea. ^+Falchu! Falchu!+^ | JJA 58:033 | Nov-Dec 1924 | III§3A.*2/3B.*0 | FW 480.04-5
(d) oinvention of fender
?Czarnowski Le culte des héros 5: On a encore une
foule de héros spécialisés. Ainsi beaucoup sont des guérisseurs. […] D’autres
encore correspondent à un idéal professionnel et comprennent surtout les
inventeurs et les hommes qui ont excellé dans leur métier.[…] Il y a des héros
savants, comme Galilée, Pasteur, Léonard de Vinci [There is also a crowd of
specialized heroes. Quite a few of them are healers.
[…] Others correspond to a professional ideal and they are inventors and men
who have excelled in their craft […] There are scholarly heroes, like Galileo,
Pasteur, Leonardo da Vinci]
MS 47472-158, TsILA: who ^+stuck+^ still had
the fender ^+to the invention of his strongbox+^ | JJA 46:034 | 1926-7 | I.4§1A.3 | FW 082.23
(e) Fathers of walls & /
ditches
Czarnowski
Le culte
des héros 9: En Chine,
les Pères des Murailles et des Fossés,
qui sont les patrons des villes, sont nommés par le chef de l’Eglise taoïste
avec l’agrément de l’Empereur. Des héros sont également nommés par des
corporations, des écoles ou des familles qui les vénèrent comme patrons particuliers.
[In China, the Fathers of the Walls and the Ditches,
the patrons of the cities, are nominated by the head of the taoist church with
the consent of the Emperor. The heroes are also nominated by the corporations,
schools and families who venerate them as particular patrons]
VI.C.12.211(c)
(f) h dismissed / new god
Czarnowski
Le culte
des héros 10-11: De plus,
tout comme un magistrat, le héros peut être destitué et remplacé par un autre.
Le fait s’est produit plus d’une fois dans les villes grecques. En Chine,
l’empereur peut révoquer les héros qui négligent leurs fonctions. [Also, just like magistrates, heroes can be dismissed and replaced
by others. This has happened more than once in Greek cities. In China, the
emperor can repeal those heroes who neglect their functions]
VI.C.12.211(d)
(g) S P in Cruachan —
Not found in Czarnowski
Le culte des héros.
VI.C.12.211(e)
(h) SD fighting against / Gatekeeper of Hell
Not found in Czarnowski
Le culte des héros.
VI.C.12.211(f)
(i) t embracing w tells / her of n and wa
Not found in Czarnowski
Le culte des héros.
VI.C.12.211(g)
(j) oStained glass effect b
Note: Cf. VI.A.80: ‘Trist stained glass crusader attitude’.
MS 47478-250, MT: though still preserving his stained glass effect | JJA 52:162 | 1932 | II.2§4.*2 | FW 277.F5
VI.B.14.217
(a) C [E] shares in Guinness’s
Note: ?C. E. Church of England. See also 208(j).
Not found in Czarnowski
Le culte des héros.
VI.C.12.211(h)
(b) 24/vi b
Not found in Czarnowski
Le culte des héros.
Note: 24 June. Midsummer day. Feast of John the Baptist. See 104(f), (h)
VI.C.12.211(i)
(c) opitchcap / triangle
Note: Traditional methods of torture, used against the
Irish rebels in 1789, see Seumas MacManus in The Story of the Irish Race: On the 30th March,
Martial Law was proclaimed all through the country. The most frightful
atrocities were committed by the troops under its shelter, for the purpose
avowed by Lord Castlereagh himself "to cause a premature rebellion.” To
the “frightfulness” associated with General Lake's conduct in Ulster in 1797,
new terrors were added by the policy of “free quarters.” A savage and
undisciplined soldiery, mad with lust and drink, were let loose in the pure
homes of the countryside, and the land was filled with the cries of ravished
women, the shrieks of the victims of pitch cap and triangle, the lamentations
of those who saw their homes go up in flames. So dreadful was the conduct of
the troops, that their Commander-in-Chief, Sir Ralph Abercrombie, unable to
stomach them any longer, resigned. He had previously declared the “army was in
a state of licentiousness, which must render it formidable to everyone but the
enemy.” “Within these twelve months,” he writes, on another occasion, “every
crime, every cruelty that could be committed by Cossacks and Calmucks has been
transacted here.”
MS 47478-250, MT: but is ating as he thinks ^+at present+^ of the knuts of knowledge so as to benefit him for the massacre of the ignorants ^+aiby pitchcap and triangle+^ though still preserving his stained glass effect | JJA 52:162 | 1932 | II.2§4.*2 | FW 278.L1
(d) yardstick
Not found in Czarnowski Le culte des héros.
VI.C.12.212(a)
(e) tresp(ass)
Not found in Czarnowski Le culte des héros.
VI.C.12.212(b)
(f) hero grave / speak low / invoke
Czarnowski Le culte des héros 24: Il faut se garder d’élever la voix en passant
auprès d’une sépulture héroïque de peur de déranger le héros. Quand on évoque les héros on appelle leurs noms la face tournée vers
leurs tombeaux [One must guard against raising one’s voice while passing by the
hero’s grave for fear of disturbing the hero. When one evokes heroes, one calls
them by their names with one’s face turned to their tombs]
VI.C.12.212(c)
(g) canonized . . . bones / found in catacombs
Czarnowski Le culte des héros 25-26: On glorifie parfois ceux qui sont morts en
un lieu saint, ou bien encore ceux dont on y a découvert les reliques. C’est le
cas de nombreux saints chrétiens qui doivent leur inscription au martyrologe au
seul fait que leurs ossements ont été découverts dans les catacombes [One often
glorifies those who have died in a sacred place, or even those whose relics
have been found in such places. This is the case with
quite a few Christian saints who owe their inclusion in the martyrology to the
single fact that their bones were found in the catacombs]
VI.C.12.212(d)
(h) rface like end of time / never battered an eye
? Czarnowski Le
culte des héros 31 n. 2: saint Patrick est un modèle de piété ; il chante
les hymnes et l’Apocalypse. [Saint Patrick is a model
of piety: he sings hymns and the Apocalypse]
MS 47484a-12, LMA: telling me of a welcomed experience ^+he never battered one eye but he looked plum into my face like the end of time+^ | JJA 58:113 | Dec 1924-Jan 1925 | III§3A.*3/3B.*3 | FW 493.04
(i) haz[ing]
Not found in Czarnowski Le culte des héros.
Note:
Hazing. Rough form of initiation practiced on U.S.
freshmen. See VI.B.10.095(a).
VI.C.12.212(e)
(j) sequel b
?Czarnowski Le
culte des héros 28: Ce qui suivra
VI.C.12.212(f)
VI.B.14.218
(a) pascha I. casca / ^+purpur+^ rpurpurar Kurkura
Czarnowski Le culte des héros 32 n. 2: […] Dans les premiers temps les
Irlandais remplaçaient le son p par k (écrit c) dans les mots empruntés, par exemple purpura devint corcur,
pascha—casc [At first the Irish replaced the sound p by k (written as c) in words they had borrowed, for
example purpura became corcur, pascha— casc]
Note: See 188(n).
MS 47482a-23v,
LPA: forecast ^+earned ^+kurkle katches+^+^ by Cain
^+Kain+^, outflanked by Ham ^+Kam+^, reordered
^+inklored+^ by Patrick ^+Paw ^+Kawdreg+^, delivered
^+evaded ysold+^ by Tristan ^+Kriskan+^, by Patrick’s dear, by
Karnell overagain. | JJA 60:44
| Oct-Nov 1925 | III§4K.*0+/4MN.*0+/4P.*0 | FW 000.00
VI.C.12.212(g)
(b) n = SP’s ‘faute’
Czarnowski Le culte des héros 35: La Confession
parle, il est vrai, des conversions opérées par Patrick, de ses tribulations,
de son ascétisme. Mais c’est qu’elle a pour but de défendre son auteur contre
une accusation d’indignité qui avait été portée contre lui. On venait de
proclamer qu’il avait jadis commis un péché qui entraînait sa déchéance de la
dignité épiscopale. Or Patrick ne nie pas sa faute, quoiqu’il se plaigne de ce
que ce soit un ancien ami qui soit son accusateur [The Confession speaks, it is true, of Patrick’s conversions, his
tribulations and his asceticism. But its real aim is to
defend the author against an accusation of infamy that has been raised against
him. There was an announcement that he had committed a sin which resulted in
the forfeiture of his episcopal dignity. But Patrick does not deny his fault,
although he complains that it was an old friend who accused him.]
VI.C.12.212(h)
(c) no miracles chez SP
Note: The unit is followed by what appears to be a stray pencil mark: see reproduction.
Czarnowski Le culte des héros 36: L’auteur de la Confession et de l’Epître
est entièrement exempt de toute forfanterie hagiographique. En effet, il n’y a
aucune trace de miracles proprement dits dans les deux écrits. Les faits que
Patrick considère comme miraculeux sont à leur place dans les écrits d’un
mystique. [The author of the Confession and of the Epistle
is entirely innocent of hagiographic bragging. It is even so that there is no
trace of real miracles in the two writings. The facts that Patrick considers as
miracles would be appropriate in the writings of a mystic]
VI.C.12.212(i)
(d) osaliva
Czarnowski
Le culte
des héros 34 n. 4: […] Nam sermo et loquela mea translata est in linguam alienam, sicut
facile potest probari ex saliua scripturæ meæ [For my language and speech have
been translated into a foreign tongue, as can be easily proved from the drivel
of my writing]
Note: Czarnowski is here quoting Saint Patrick’s Confession: The translation is an
adaptation of that found in Charles H. H. Wright, The Writings of St. Patrick (London: Religious Tract Society,
nd.), 49. Most modern translations render saliva less literally, as ‘savour’ or
‘flavour’
MS 47478-250, ILA: is ating, as he thuks ^+at present+^, ^+for his salivation+^of the knuts of knowledge | JJA 52:162 | 1932 | II.2§4.2 | FW 000.00
(e) rgubernator
Czarnowski
Le culte
des héros 37 n. 1: Conf., p. 362 s.: “Et alio die coepit
gubernator mihi dicere: Quid (est) christiane? Tu dicis Deus tuus magnus et
omnipotens est. Quare ergo pro nobis orare non potes? quia nos a fama
periclitamur. [And on another day the captain asked me:
What is this, Christian? You say that your God is great and all-powerful. Why
can’t you pray for us then? because we are dying of hunger.]
MS 47482b-88,
MT: – The gubbernator ^+Gubbernator+^! | JJA 58:051 | Nov-Dec 1924 | III§3A.*2/3B.*0 | FW 525.15
(f) S P no vulgate
Czarnowski
Le culte
des héros 40: Le texte de
la Confession et de l’Epître fournit d’ailleurs des preuves
décisives de ce fait que la mission de notre saint ne partit pas de Rome. La
première est que Patrick ne se servait point de la Vulgate. Ses citations, qu’on a comparées au texte de la traduction
hiéronymienne, le démontrent suffisamment. [The text of
the Confession and of the Epistle show decisively that the mission
of our saint did not leave from Rome. The first evidence is that Patrick did
not use the Vulgate. His quotations,
which have been compared to Hieronymus’s translation, demonstrate this
sufficiently.]
VI.C.12.213(a)
(g) Fils createur
Czarnowski
Le culte
des héros 42: Il est
certain, d’autre part, que le modèle de notre texte était répandu en Gaule. La
disposition et les termes de l’article relatif à la Création par le Fils sont
ceux du symbole de Phoebadius d’Agen et de la traduction que saint Hilaire de
Poitiers fit du symbole adopté en 343 au synode de Philippopolis. [It is certain, on the other hand, that the model of this text was
prevalent in Gaul. The disposition and the terms of the relative article of the
Creation by the Son are those of the symbol of Phoebadius of Agen and of the
translation of the symbol made by saint Hilary of Poitiers and adopted at the
synod of Pilippopolis in 343.]
VI.C.12.213(b)
(h) Mary not mentioned
Czarnowski
Le culte
des héros 42 n. 3: Dans
la déclaration de foi chez saint Patrick, Marie n’est point mentionnée. — Or
presque tous les symboles connus en parlent, notamment tous ceux d’origine
romaine et gallicane. [In Saint Patrick’s declaration
of faith, Mary is hardly mentioned. —Yet nearly all the known symbols do,
especially those with Roman or Gaul origins]
VI.C.12.213(c)
(i) rpopa
Czarnowski
Le culte
des héros 49 n. 4: […]
Ainsi que le remarque Zimmer, op. cit., un certain nombre de mots d’Eglise ont
en irlandais une forme qui ne dérive pas directement du latin, mais de mots
britonniques empruntés au latin. Ainsi l’o long, caractéristique du britonnique
remplace l’a long latin dans les mots irlandais trindoit (trinitatem), altoir
(altare), caindloir (candelarius), notlaic (natalicia), popa (papa) etc. [Zimmer, op. cit., mentions the fact that a certain number of words
related to the church have a form in Irish that does not derive directly from
Latin, but from Breton words borrowed from Latin. Thus, the long o,
characteristic of Breton words, replaces the long a of Latin in the Irish words
trindoit (trinitatem), altoir (altare), caindloir (candelarius), notlaic
(natalicia), popa (papa) etc.]
MS 47482b-84,
MT: Rape the daughter ^+doughter+^! Choke the pape ^+paper+^! | JJA 58:043 | Nov-Dec 1924 | III§3A.*2/3B.*0 | FW 500.18
(j) monasticise
I
Czarnowski
Le culte
des héros 50:
L’organisation ecclésiastique créée par saint Patrick eut pour base le
monastère. [The church structure created by Saint
Patrick had the monastery as its base]
VI.C.12.213(d)
(l) rputsch
Note: G. Putsch. A revolutionary attempt.
MS 47482b-86, ILA: – And this ^+pootsch+^ went on night after night according to you? | JJA 58:047 | Nov-Dec 1924 | III§3A.*2/3B.*0 | FW 519.03
VI.B.14.219
(l) rTruly b
MS 47482b-086, TsILS […] and
patterns for her trilibies for all daintiness by teatime […] | JJA 58:202 | Apr-May 1926 | III§3A.*2/3B.*0
| FW 517.01
VI.B.14.220
(a) obutter won’t melt in’s / breeches
MS 47478-251, MT: the massacre of the ignorants ^+hiby pitchcap and triangle+^ though still preserving his stained glass effect (you wd think butter wouldn’t melt in his breeches) | JJA 52:162-163, | 1932 | II.2§4.*2 | [MS ®] MS 47478-326, Ins: 1 The stanid glass effect, you could sugerly swear buttermilk would not melt down his dripping ducks. | JJA 52:222 | 1934 | II.2§5.0 | FW 277.F5
VI.B.14.221
Note: Units (b)-(g) make up a small list of Americanisms.
(b) hot dog!
Note: Chiefly U.S. slang. Expressing delight or strong
approval (OED).
VI.C.12.214(g)
(e) rlook him plain in face
MS 47484a-12, LMA: telling me of a welcomed experience ^+he never battered one eye but he looked plum into my face like the end of time+^ | JJA 58:113 | Dec 1924-Jan 1925 | III§3A.*3/3B.*3 | FW 493.06
(j) rbugger
MS 47484a-49, TsILA:
^+Buggered if I know+^ It all depends on what ^+how much+^ you mean by
your family. | JJA 58:170 | Jan
1925-Apr 1926 | III§3A.4/3B.4 | FW
522.18
VI.B.14.223
(b) shrivelling room
VI.C.12.215(h)
(d) gbe nice about it
MS 47484a-047, TsILA: ^+Be nice about
it!+^ | JJA 58:187 | Jan 1925-Apr 1926 | III§3A.4/3B.4 | FW
515.35-6
(e) gb & Mrs Magrath
MS 47484a-046, TsILA: --^+I
did.+^ I saw^+heard+^ him^+the irreverend Mr Magrath around the
sacristy+^ kicking ^+Fox-Goodman+^ the old sexton. That much I recall ^+while I
^+and the other man^+men+^+^ was jickling^+gickling+^ his missus in
[the hall] to gaggles, the divileen+^. | JJA 58:168
| Jan 1925-Apr 1926 | III§3A.4/3B.4| FW 511.11
VI.B.14.224
(b) foras fashion - [history]
Note: ?Ir. Foras. Foundation, basis, history.
VI.C.12.217(b)
(c) rstammering sea
Note: This expression is used twice in Standish O’Grady’s Sliva Gadelica,
a translation from the Irish.
MS 47484a-37, LMA: ^+(Rookwards, thou ^+seasea+^ stammerer!)+^ | JJA 58:132 | Dec 1924-Jan 1925 | III§3A.*3/3B.*3 | FW 547.25-6
(e) rchildereen
MS 47484a-35, LMS: ^+[...] Pity
poor [Have^+Hath+^ ^+Haveth+^ Children ^+Childereen+^
Everywhere with Mudder!+^ | JJA 58:129 | Dec 1924-Jan 1925 |
III§3A.*3/3B.*3 | FW 535.34
(f) leave my sight
VI.C.12.217(c)
VI.B.14.225
(d) rgive way to
MS 47482b-67, LMA: ^+as hour
gave way to hour ^+and he kept time with his tongue+^+^. | JJA 58:013 | Nov-Dec 1924 | III§3A.*1+ | FW 477.27
(h) gbroad by broad / slender to slender
Note: Ir. Leathan le leathan is caol le caol. Broad with broad and slender with slender. This is an orthographic principle followed by many Irish words, which match broad and narrow vowels on either side of consonants. The notes from here up to 227(e) probably derive from a work of linguistic nature.
MS 47483-112, TsIA: smilingly smelling ^+,
pair by ^+and+^ pair, broad by bread and slender to slinder+^ the nice
perfumios | JJA 57:178 | Mar 1926 |
III§1A.5/1D.5//2A.5/2B.2/2C.5 | FW
430.26-7
(i) tripthongue
/ rthriptongue / thripthongue
Note: Triphthong. A combination of three vowel sounds in one syllable. This is fairly common in Irish.
MS 47482b-77, LMS: keeping time with his tongue
^+thripthongue+^ | JJA 58:029 |
Nov-Dec 1924 | III§3A.*2/3B.*0 | FW 477.28
(j) glideloud
Note:
G. Gleitlaut.
Diphthong,
gliding vowel.
VI.C.12.217(h)
VI.B.14.226
(c) rgallock / gallockers
Note: Ir. Gealach. Moon.
MS 47482b-86v,
LPA: ^+frizzle em ^+pickle their spratties,+^ the little ^+smolty+^
gallockers,+^ | JJA 58:48 | Nov-Dec 1924 | III§3A.*2/3B.*0
| FW 524.29
VI.B.14.227
(d) electuary bonfires
Note: Electuary. Mistakenly used: normally
this is a substantive, meaning a medicinal paste. The
adjective ‘electuarious’ does have the extended meanings, ‘wholesome’,
‘beneficial’, possibly applicable here.
VI.C.12.218(c)
(e) rearly bisexualism
MS 47482b-87, ILS: concerning ^+the gift
^merits+^ of+^ the natural concupiscence ^+early bisexualism+^ | JJA 58:049 | Nov-Dec 1924 | III§3A.*2/3B.*0
| FW 524.12
MS 47482b-88, TMS: in
testimonial to their natural concupiscence ^+early bisexualism+^ | JJA 58:051 | Nov-Dec 1924 | III§3A.*2/3B.*0
| FW 524.36
Note: Early
bisexualism: probably a malapropism for early bisextile.
(g) rbole
MS 47482b-88, LPA: and
robbers hiding inside in her bole & young sweepslads climbing | JJA 58:066 | Dec 1924 | III§3A.*2+/3B.*0+
| FW 504.25
(h) owoodside
MS 47478-282, TsMT: [...] those
hazelblue eyes of woodside beauty and that linefree face [...] | JJA
52:192 | late 1934 | II.2§4.5 | FW 000.00
VI.B.14.228
(b) O’C hand on heart
Note: O’C. Daniel O’Connell: his statue on
O’Connell’s street has its hand on his heart.
VI.C.12.218(i)
(i) There’s lovely it was >
VI.C.12.219(c)
(j) — the small
My People 7: [A
Father in Sion] ‘There’s lovely it was,’ said Sadrach the Small.
VI.C.12.219(c)
(k) you did hear >
My People 7: [A
Father in Sion] ‘Your mother Achsah is not what she should be. […] You did hear
how I said to the Nice Big Man that I was like Job? Achsah is mad.’
VI.C.12.219(d)
(l) rNice Big Man
My People 7: [A
Father in Sion] ‘Your mother Achsah is not what she should be. […] You did hear
how I said to the nice Big Man that I was like Job? Achsah is mad.’
MS 47484a-12, LMA: ^+How voice you that, nice
Sandy man? Not big large gent ^+goodman+^ is he, Sandy nice!+^ | JJA 58:113 | Dec 1924-Jan 1925 | III§3A.*3/3B.*3
| FW 492.01
(m) mam
My People 8 and
passim: [A Father in Sion]: Rachel went to the foot of the stairs. ‘Mam!’ she called.
VI.C.12.219(d)
(n) oLloyd the Schoolin’
My People 10: [A
Father in Sion] Once, when the moon was full, the pair
was met by Lloyd the Schoolin’, and the sight caused Mishtir Lloyd to run like
a frightened
dog, telling one of the women of his household that Achsah, the madwoman, had
eyes like a cow's.
Not located in MS/FW
(o) dear me,
My People 11 and
passim: [A Father in Sion] Achsah, dear me, was frightened by the old bull.
VI.C.12.219(e)
(p) Big Seat
My People 11: [A Father in Sion] He answered neither yea nor nay
until the first Communion Sabbath, when he seized the bread and wine from Old
Shemmi and walked to the Big Seat. He stood under the pulpit, the fringe of the
minister's Bible-marker curling on the bald patch on his head.
VI.C.12.219(f)
(q) , weepful,
Note: Entered in left margin: see reproduction.
My People 27: [A Heifer without blemish] ‘Me and your mam are
full of years, and the hearse from Capel Sion will soon take us home to the Big
Man's Palace—a home, Tomos, where we will
wear White Shirts, and where there is no old rent to pay. Tomos, Tomos, weepful
you will be when I am up above. Little Great One, keep an eye on Tomos. Be with
your son in Capel Sion. Amen.’
VI.C.12.219(d)
(r) r, folk,
Note: Entered in lower right margin: see reproduction.
My People,27: [A Heifer without blemish] ‘Be you restful now, folk bach,’ he said, ‘for am I not going to speak about religion?’
Not located in MS/FW
VI.B.14.229
(a) peck
My People 13-14: [A Father in Sion] Had not her transfer letter been
accepted by Capel Sion, and did she not occupy Achsah's seat in the family pew?
Did she not, when it was Sadrach's turn to keep the minister's month, herself
on each of the four Saturdays take a basket laden with a chicken, two
white-hearted cabbages, a peck of potatoes, a loaf of bread, and half a pound
of butter to the chapel house of Capel Sion?
VI.C.12.219(g)
(b) whitebearded >
VI.C.12.219(h)
(c) owhy for
My
People 68-9: [The Talent Thou Gavest] One
afternoon, his legs dangling over the edge of the stone quarry, he fell asleep,
and in his dream the Big Man--a white-bearded, vigorous, stern, elderly giant,
broad as the front of Capel Sion and taller than the roof--came to him, saying: ‘Eben bach, why for now do you waste your days in sleep Go you, little
son, and dig a hole in
the place
where stood Old Shaci's hut.’
MS 47478-267, ILA: For one hundred’s
thousand?. ^+For why? ^+Why for?+^+^ | JJA 52:165 | 1932 | II.2§4.*3 | FDV
153.05
(d) the Male of —
My
People 14: [A Father in Sion] Of all who
worshipped in Sion none was stronger
than the
male of Danyrefail; none more respected.
The
congregation elected him to the Big Seat.
Note:
Danyrefail is the name of a farmhouse in the village of Sion.
VI.C.12.219(i)
(e) bach
My People 23 and passim: [A
Heifer without Blemish] ‘Indeed, now, there's a daft boy bach!’ exclaimed Tomos.
VI.C.12.219(j)
(f) fach
Cardoc Evans 33 and passim: [A Heifer without
Blemish]: ‘Nell fach,’ said one of the group, ‘is not old Job of the Stallion needing
you?’
Note: The
words ‘bach’ and ‘fach’ are used throughout, both meaning small, little as a
term of endearment for males and females respectively.
VI.C.12.219(k)
(g) daft
My People 23: [A Heifer without
Blemish] ‘Indeed, now, there's a daft boy bach!’ exclaimed Tomos.
VI.C.12.219(l)
(h) out of his old head
My People 24: [A Heifer without
Blemish] Dinas is a fairish farm,’
said Deio. ‘Out of his old
head is Enoch to leave it.
VI.C.12.219(m)
(i) sure me
My People 23-4
and passim: [A
Heifer without Blemish] What say you does Enoch want to do that for!
Sure me,
Dinas is as much as he can manage.
VI.C.12.220(a)
(j) Es, es
My People 24 and
passim: [A
Heifer without Blemish] ‘Iss, iss,’ said Deio.
‘She is a burden on the place.
Where is the sense
now in Enoch keeping a wife
and a servant?’
VI.C.12.220(b)
(k) iob
My People 24: [A Heifer without
Blemish] For why, dear me, did the
iob marry such a useless woman?
VI.C.12.220(c)
(l) osober serious
My People 25 and
passim: [A
Heifer without Blemish] What nonsense you talk out of the back of your head! Sober serious, mouth not that you have thrown gravel
at Sara
Jane's window! She's not worth her broth.
MS 47472-38, ILA: and that ^+sober serious,+^ he is he and no other he | JJA 44:133 | Nov 1926 | I.1§1.*2/2.*2| FW 029.34
(m) rHow voice you
My People 26: [A Heifer without
Blemish] ‘How voice you then about Gwen the widow of Noah?’ asked Tomos.
MS 47484a-12, LMA: ^+How voice you that, nice
Sandy man? Not big large gent ^+goodman+^is he, Sandy nice!+^ | JJA 58:113 | Dec 1924-Jan 1925 | III§3A.*3/3B.*3
| FW 492.01
(n) Not respectable is that
My People 26: [A Heifer without
Blemish] No, boy bach, don’t you deal
lightly with Old Simon’s wench. Not respectable
is that to Capel Sion.
VI.C.12.220(d)
(o) Tomos
nice >
VI.C.12.220(e)
(p) the 11th month >
VI.C.12.220(f)
(q) she was full
My People 26: [A Heifer without
Blemish] ‘Your father speaks
sense, Tomos nice,’
said Katto. ‘It’s time you wedded. Do you
look round you for one like
the wife of Tydu. Is she
not tidy and saving?
Was she not carting dung into
the field
when she was full? You will
be five over forty in the
eleventh month.’
VI.C.12.220(g)
(r) Shire Cardigan
My People 28: [A Heifer without
Blemish] Tell her your father sits in the Big Seat in
Sion, in the parish of Troedfawr,
in Shire
Cardigan.
VI.C.12.220(h)
(s) Say you have ?
My People 30: [A Heifer without
Blemish] ‘Say you have an empty stall, little son?’ Tomos asked.
VI.C.12.220(i)
VI.B.14.230
(a) How was yr — / dreadful, thanks be —
My People 30: [A Heifer without
Blemish] ‘Fair morning, Tomos. How was you, man?
And how
was your old father?’
[…] ‘Quite well, thanks be to you, Job bach.’
VI.C.12.220(j)-(k)
(b) rthis 1 minute
My People 32: [A Heifer without
Blemish] ‘Dammo!’ came the
reply. ‘She was here
this one
minute. Nell Blaenffos! Nell
Blaenffos!’
MS 47484a-12, LMA: Ask him ^+this one minute+^ in his good ear | JJA 58:113 | Dec 1924-Jan 1925 | III§3A.*3/3B.*3 | FW 492.02
(c) Dango
My People 32: [A Heifer without
Blemish] ‘Dango!’ he exclaimed.
‘There’s Nell Blaenffos. Do you know Nell,
Tomos?’
VI.C.12.220(l)
(d) carry him nice >
VI.C.12.220(m)
(e) to wear the White Shirt
My People 41-2: [The Way of the
Earth] ‘Jasto, now, my little father
Simon has
gone to
wear the
White Shirt in the Palace.
Come you then and carry him on your shoulders nice into Sion.’
VI.C.12.220(n)
(f) the forehead of the house / lintel
My People 43: “[The Way of the
Earth] And Beca will rise from her chair and feel her way past the bed which
stands against the wooden partition,
and as she touches with her right
hand the
ashen post
that holds
up the forehead of the
house she
knows she is facing the fields, and she
too will groan, for her strength and pride
are mixed with the soil.
VI.C.12.220(o)-221(a)
(g) , whatever,
My People 47: [The Way of the
Earth] ‘Well, well, then.
Tidy wench
she is, whatever. And when we go she’ll
have the nice little yellow
sovereigns in the bank.’
VI.C.12.221(b)
(h) serious me,
My People 47: [The Way of the
Earth] ‘Wisdom you mouth, Simon. Good, serious
me, to get
her a male.’
VI.C.12.221(c)
(i) o‘Shop Rhys
My People 48: [The Way of the
Earth] In the morning she took to Shop Rhys three shillings'
worth of eggs.
Not located in MS/FW
(j) courting in bed >
VI.C.12.221(c)
(k) Wm Shinkins, Shop General,
My People 50: [The Way of the
Earth] The rumour began to be spread that William Jenkins, Shop General, was courting in bed with
the wench of
Penrhos, and it got to the ears
of Simon
and Beca.
VI.C.12.221(d)
(l) rLarge gent is he
My People 51: [The Way of the
Earth] ‘Glad am I to hear that,’ said Simon. ‘Say you to the boy bach: “Come
you to Penrhos on the Sabbath, little Shinkins.”’ ‘Large
gentleman is he,’ said Sara Jane.
MS 47484a-12, LMA: ^+How voice you that, nice
Sandy man? Not big large gent ^+goodman+^is he, Sandy nice!+^ | JJA 58:113 | Dec 1924-Jan 1925 | III§3A.*3/3B.*3
| FW 492.01
(m) move yr tongue about
My People 52: [The Way of the
Earth] ‘Move your tongue now about Sara Jane's wedding portion,’
said Mishtir Jenkins.
VI.C.12.221(e)
(n) ohap = if
My People 53: [The Way of the Earth] ‘Hap Madlen Tybach need coal?’
Note: Welsh
hap: luck, chance, fortune. The meaning here is ‘Go and ask if Madlen Tybach
need coal’.
MS 47472-158, TsOS: happened to have the loose
^+loots+^change of a ten pound note ^+crickler+^ about him at the moment
as ^+addling that,+^ if ^+hap+^ so, he would pay the six pounds
^+vics+^ odd back | JJA 46:034 |
1926-7 | I.4§1A.3 | FW 082.26
(o) oTell me he = Lei
Caradoc Evan 55: [The Way of the
Earth] ‘Tell he
me, when shall I say to Beca thus: ‘On such and such a day is the wedding’? Say him a month this day?’
Note:
It was
a local custom to address one’s betters in the third person. It. Lei. You.
MS 47472-158, TsILS: taken off you, tell us
by anyone ^+takee offa you, tell he me, strongfella by pickypocky+^ | JJA 46:034 | 1926-7 | I.4§1A.3 | FW 082.13
VI.C.12.221(f)
(q) O’B (wireless / Co >
VI.C.12.221(h)
(r) gradio
Irish Independent 12 April 1924-8/1: ITEMS OF INTEREST (By Wire and
Despatch). Marconi Divorce. The Rome correspondent of the “Daily Express”
announces the granting of a divorce of the marriage of Mr Marconi, the wireless
inventor, whose wife has since married Marquis Laborio Marignoli. Mr. Marconi
has, the correspondent understands, settled a large fortune on the lady,
formerly the Hon. Beatrice O’Brien, a half-sister of Lord Inchiquin. There are
three children, one son and two daughters.
Not located in MS/FW
VI.B.14.231
(g) rjokesmith
MS
47474-064, TsMT: which the jokesmith brooled and cocked and potched in an
athanor | JJA 47:442 | Jun-Jul 1925 | I.7§1.4/2.4 | FW
184.15
VI.B.14.232
(e) rwhite night
Note: White night. Sleepless night, from the Fr. nuit blanche. The phrase is also applied to summer nights in high latitudes, such as St. Petersburg, where it is never fully dark, but the earliest OED citation for this is 1960.
MS 47482b-97, ILA: – Was it a fine
^+high white+^night now? | JJA 58:065
| Dec 1924 | III§3A.*2+/3B.*0+ | FW 501.28-9
(f) w whipped for w2
VI.C.12.222(e)