NOTES BY PROFESSOR RHYS.

Professor Rhys, who has kindly aided in looking through the proofs of the above paper, has appended the following annotations:

P. 114, ll. 7, 8. They are only accented on the first syllable in Merioneth, as far as I know.

P. 114, 1. 16. Eb yr fi, for which one may also hear hebr fi, has the yr wrongly separated from the rest of the word in mediæval Welsh, as hebr(fi) is a survival of the deponent verb, corresponding to the Irish sechur, Latin sequor, and used in the sense of "I reply" or "I rejoin". That the supposed yr is not the definite article is seen from such instances as heb yr Arthur," says Arthur", which should have been written in mediæval Welsh, hebyr Arthur, and in modern Welsh, hebr Arthur. Medieval Welsh hebyr had the sound of

modern Welsh hebr.

P. 115, 1. 2. Mi: this is used in all the dialects, I believe. It is at any rate as common in South Wales as in the North. It is also pronounced me, and it is nothing but fe or fi put into a quasiradical form.

P. 116, 11. 7, 8, 9. It is also used in South Wales.

P. 153, 1. 6 from the bottom. Neno fy nain stands for yn enw fy nain, "in my grandmother's name". The demonstrative in Gwynedd is nwna, fem, nona.

P. 153, last 1. In N. Cardiganshire the forms always are hwnco, fem. honco, with an h.

P. 160, 1. 2. Bod agun seems to stand for bôb ag ûn, or bawb ag ûn, "each and every", or more literally, "every and each”.

P. 160, ll. 12, 14. Y sêt fawr is well known to be "the big seat" in which the elders in a Nonconformist chapel are wont to sit around the pulpit; it has nothing to do with seiet or seiat.

VOL. VIII.

M

EBOSTOL Y SUL.

BY PROFESSOR POWEL, M.A.

THE short extract which follows is taken from Cotton MS. Titus D. xxii, in the British Museum. A longer article from the same MS., which dates from the early part of the fifteenth century, was printed for the first time in Y Cymmrodor, vol. iv, pp. 106-138.

This little homily, if such it is, has already been published from another copy by the late Canon Williams in his Selections from the Hengwrt MSS., Part V, pp. 289-291. It is there tacked on to Breuddwyt Pawl Ebostol, of which, however, it does not appear to form part. The Breuddwyt ends naturally with the "application" at the top of p. 289, and the only connection between it and the present composition seems to be found in the reference to Sunday in § IX of the Breuddwyt.

The Hengwrt copy does not differ much from the one here given, but as printed by Canon Williams it is rather more modernised in orthography, and the last ten lines, containing Bishop Peter's attestation of the divine origin of the Ebostol, are wanting in it.

There are two transcripts of this Epistle in MSS. belonging to Jesus College, Oxford, one in Llyfr yr Ancr, and another in Llyfr Llywelyn Offeiriad. The copy in the former comes after Breuddwyt Pawl (but apparently not as part of it), and does not contain the final paragraph assigned to the Bishop

of Antioch. In the other MS. this has been added in much fainter ink, but the charge to the clergy, immediately preceding it, is omitted. In Llyfr Llywelyn Offeiriad the Ebostol has a rubricated title, as in the present copy.

Mr. T. W. Hancock has kindly collated the proof with the original.

Elyma val ytreithir o ebostol y ful.

LLYMA yr achaws y daб bar duб ynaбch plith chбi. a methyant ar ych llafur ac ar [153] a vedoch o da. ac y da6 pobyl ypaganyeit y dodi a6ch kyrff ygkeithiweth achubedic of achaбs na chedwch du6ful fanteid bendigedic yd amylhaant yn aбchplith cribdeiledigyon vleideu achбn kandeiria6c. acбynt1 ach fodant yn dyfynder y govit. a minneu a ymcholyaf vy wyneb y vr2thyбch ac y бrth a6ch tei arywnaeth ychdбyla6. Pob kyfryб drбc or awnaethaбch yn erbyn vy fanteid egl6ys i. mi ae dialaf. a mi ach rodaf yggoresgyn alltudyon. a mi achfodaf megys y fodeis gynt fouir3 ac ovir. a lyngka6d ydayar vynt yn vy6 am eu pechodeu. aphбybynnac a dramhwyho yn dyd fanteid ful noc ymegl6ys i. kanys ty o wedi y6. neu y bererindodeu feint. neu y ofбy cleifyon. neu y gladu meir6 neu y dagneuedu yrбg digaffogyon. awnel amgen [1536] weith y hynny. megys eilla6 gwallt neu varyfeu neu y kneifya6. neu olchi5 penneu neu dillat. neu pobi bara. neu weith arall gбahardedic gan yr eglбys yn dyd arbennic ful. ny chaffant y gan duб yn dyd ac yn nos yfprydaбl vendith. namyn yr emelltith ahaedaffant yffywaeth. a mi a anuonaf yn eu tei glefydyeu anorffennedic arnunt ac ar eu plant. a mall ar euhaniueileit. aphбybynnac adadleuho yn dyd ful nac a vrattaho. nac awnel amryffoneu neu bygkeu aghyfleus.

1 The c of ac is written above the line.

2 The italic r used in the text is intended to designate the following old Welsh form of the letter, 2.

3 Canon Williams gives "Somr" from the Hengwrt MS., and Llyfr yr Ancr might perhaps be so read. I had read here "fouir", and Mr. Hancock, in sending a tracing which shows the oblique stroke over the i, says, "It will make either 'fonir' or 'fouir', but not 'fomr"." 4 The other MSS, add here y le amgen, which the context requires. 5 The of olchi written above the line.

As follows is set forth the EPISTLE OF THE SUNDAY.

This is the cause why the wrath of God will come among you and decay upon your labour, and upon what you may possess of goods, and that the people of the pagans will come to put your bodies in bondage and subjection. Because you do not keep the holy blessed Sunday there will multiply among you rapacious wolves and mad dogs, and they will plunge you in the depths of affliction, and I will turn away my face from you and from your houses which your hands made. Every such evil as you have done against my holy church I will avenge, and I will deliver you into the power of aliens, and I will sink you as I formerly sank Souir and Ovir, which the earth swallowed up alive for their sins. And whoever shall travel on the holy Sunday to any other place than to my church-for it is a house of prayer-or to pilgrimages of saints, or to visit the sick, or to bury the dead, or to make peace between enemies-whoso shall do any other work than these, as shaving off hair or beards, or shearing them, or washing heads or clothes, or baking bread, or other work forbidden by the church on the solemn day, Sunday, shall not receive from God spiritual blessing day or night, but rather the curse which they have deserved unhappily, and I will send into their houses diseases unending upon them and upon their children, and a plague upon their cattle. And whoever shall dispute on the Sunday, or shall deal treacherously or engage in strife or unseasonable matters, instead of praying with a devout will in my name and in my