near Treuddyn, from whence it may be conjectured that an erect stone was once to be seen thereabouts. Rhyd y maen gwyn.—This name, which occurs near Nannerch, may have had a similar origin. Naid y March, -near Pantasa. Two erect stones, perhaps sepulchral. Yr Orsedd.—Two stones, formerly erect, where the new church now stands, are going to be re-erected, but not in their original position, in the churchyard there. (The Maen Achwynfan is a fine monastic cross of the twelfth century, and therefore not Pre-historic.) No cromlech is known in this county, though it is highly improbable that none should have existed. The point is worthy of being carefully attended to by local antiquaries, for it is by no means unlikely that some should yet be discovered. . The Macs Garmon, near Mold, though a spot of deep historic interest, can hardly be called Pre-historic in its associations. Eyloe Castle may have been an early British post, but what is known of it is altogether within the limits of authentic history. Summary : 9 Camps, 8 Erect Stones, 5 H. L. J. . . . ECCLESIASTICAL TERMS IN WALES AND BRITTANY. The following comparative list of ecclesiastical terms in the languages of Wales and Brittany, may have some value as confirmatory of the traditional connexion between the ancient British and Armorican Churches. I have added in most instances the corresponding terms in the Cornish, which seems to occupy throughout an intermediate position between the other two dialects. Armorican. Cornish. Welsh. Feiz Ffydd Faith Pab, Pap Pab Pope Ysgolhaig Clerk Bishop Monk Urdd Order A postol Apostle Merthyr Martyr Bedyddwr Baptist Prophwyd Prophet Bendigaid Blessed Edzhewon Iuddewon Jews Feast Christmas Nos Nadolig Christmas Eve Coraïs Carawys Lent Easter Dydd Sul Sunday Sulyou Suliau Sundays Dissul an Dreindet.... Dydd Sul у Drindod } Trinity Sunday Gousper Gosper Vespers Efengyl Gospel Mass Bedyddio Baptize Lord's Prayer Church Altar Cross Paradwys Paradise Hell Angel Devil Nadolig ои Upon this list I must make one or two comments. First, in order to show the complete identity of several of the pairs of terms here enumerated, I must observe that y in Welsh, is represented by e in Breton. a, tenuis qu, gu dd, th z and that in Breton the tenues p, t, are frequently added to the Welsh liquid terminations m, n. In most of these variations the Cornish agrees with the Breton as against the Welsh. But a final d or t in Welsh or Breton, is frequently represented by s in Cornish. Åll the words, without exception, in the foregoing list, are derived from Latin, or from Greek through the medium of that language. And the corresponding terms in use in most modern languages of Western Europe, are derived from the same Greek and Latin words. So far there is nothing remarkable in the coincidence of the Welsh and the Breton. But it is to be observed, that these two languages use for the same object words not only derived from the same origin, but derived in precisely the same way. This may be accounted for in some measure by the laws of change which are common to both languages; e. g. Gosper and Gousper are the natural representatives of the Latin Vesper. But this will by no means meet all the cases. There does not seem to be any philological reason why a Teuton should cut down Episcopus into Bishop, and a Celt into Escop. Nor again can we understand, on merely linguistic grounds, why Quadragesima should be represented by Carawys, and its cognate Corażs, in Welsh and Breton respectively, rather than by any of the forms which appear in the Romance tongues. These considerations lead to the inference that the Welsh and Armoricans had, so to speak, their Christianity in common; and that at the time when there ceased to be any extensive communication between them,-that is to say, probably about the seventh century,--both nations possessed a thoroughly organized ecclesiastical system; that they recognized episcopacy, and observed yearly festivals, and the quadragesimal fast. Of course, a good deal of this is known, or probable, from other sources; but evidence of whatever kind is valuable in relation to a period concerning which so little is really known. Before I conclude, I must notice one or two points of detail. The Breton Ilis, for the Welsh Eglwys, has been softened down by a process apparently analogous to that which has eliminated a g from so many Welsh words. See, for example, the proper names, according to the old orthography,- Higuel for Hywel, -- Regin for Rein, or Rhun, - Artgen for Arthen. So, again, the Breton has elided the ng, which the Welsh retains, in the words derived from Angelus and Evangelium; we have Æl for Angel, Aviel for Efengyl. By a directly contrary and most unaccountable process, the Welsh has inserted the same sound in the name Michael, producing Mihangel. Can the latter form have arisen from any confusion between the name and the office of the Archangel? The Welsh Offeiriad (Priest; Cornish, Oferiat) is obviously connected with Offeren, and derived from the Latin Offero. But what can be the origin of Belec, which means the same thing in Breton ? I have reserved a curious fact to the end. Matins, in the Calendar of Proper Lessons, in the Book of Common Prayer, is rendered in Welsh by Plygain. But the word, which in South Wales at least) is commonly pronounced Pylgain, is popularly confined to the early service on Christmas Day,-corresponding to, and doubtless historically derived from, the Midnight Mass observed in Roman Catholic countries. Some years ago, being in Brittany, I asked one of the people whether a messe de minuit was celebrated on Christmas Eve, and if so by what name it was popularly known. The answer was “ Pelguent." This word, which I do not find in any Breton book of devotion, or in Lhuyd's Armoric-English Vocabulary (I have no better Breton dictionary at hand) seems to be confined to that particular service. Matins are called Matinesou. Now the word Pelguent is not merely similar to, but (upon the etymological principles which I have laid down above) absolutely identical with Pylgain, a popular pronunciation of Plygain. And, so far as one can judge, it is of purely Celtic origin. The coincidence appears to me to favour the supposition that this particular usage was common to the British and Gallican churches at a very early period. W. BASIL JONES. University College, February, 1854. HEREFORDSHIRE UNDER THE BRITONS, ROMANS AND ANGLO-SAXONS. (Read at Brecon.) As it is among the objects of the Cambrian Archæological Association to promote and encourage researches into local as well as national antiquity, I have selected a subject for our present discussion which relates to my own native county, namely, “ Herefordshire under the Britons, Romans and Anglo-Saxons. There are few persons who have not heard of the varied attractions which the county of Hereford presents to the naturalist, by reason of its luxuriant fertility, and picturesque scenery. In addition, it affords a rich field to the lover of antiquarian research, constituting one of the border counties, and a portion of the Marches: it includes the well known Offa's Dyke, the adopted boundary between England and Wales; and not only does it present to our consideration numerous castles, (most of which were erected for the protection of the Marches,) and churches of almost every period in ecclesiastical architecture, but the site of the palace of Mercian royalty, the remains of Roman towns and portways, as well as the more primitive relics of ancient British art. There is no subject more interesting, or that leads to discoveries more important, than an inquiry into the antiquity of our own immediate neighbourhood, to which unfortunately topographers have not sufficiently attended. They not unfrequently sketch a |