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An ancestor of Arthur in the maternal pedigree found in the Welsh BONEDD YR ARWR. # 156


A paternal ancestor of Arthur in the Mostyn MS 117. # 156


The son of Hoel of Brittany. Tristan was his bosom friend and married his sister, Iseult of the White Hands. Kahedrin, however, fell in love with Iseult of Ireland and wrote letters and poems to her. She replied innocently, but Tristan misunderstood and Kahedrin had to jump from a window to avoid his wrath, landing on a chess game which Mark was playing below. Kahedrin eventually died of love for Iseult. # 64 - 156 - 256


(Kay, or in Welsh, Cai) King Arthur's seneschal; accompanies Culhwch (Kilhwch) on his quest for Olwen; He refuses Peredur when the latter came to Arthur's Court, and rudely repulsed him for his rustic appearance. See: KAY. # 562




King of Terre Foraine who was cured of leprosy by Alan, son of Bron. He became a Christian and took the baptismal name of Alfasein. His daughter married Joshua, another son of Bron. Kalafes was speared through the thighs for watching the Grail service and died shortly afterwards. # 156 - 604


In the Icelandic TRISTRAMS SAGA, the name of Tristan's father and also Tristan's son by Iseult of the White Hands, his wife. It is said that the younger Kalegras eventually became King of England. # 156 - 355


Lancelot's squire. # 156 - 712






An ancestor of Arthur found in two pedigrees in the Welsh BONEDD YR ARWR. He is presumably the same as Kradoc and Karadawc found in other manuscripts. # 156


In Briggs ENCYCLOPEDIA OF FAIRIES, I found this very unusual Orcadian tale, which she in turn had from D. J. Robertson who had collected and published it in FOLK-LORE (sept. 1890). It is a tale of enchantment and disenchantment, and the fairy power to draw humans into their hills and to wear out their lives with dancing. Once upon a time there was a king and a queen, and they each had a daughter called Kate. But the king's Kate was far bonnier than the queen's Kate, and the queen was jealous of her stepdaughter's beauty and determined to spoil it, but the two Kates loved each other dearly. So the queen went to the hen-wife, her wicked crony, and took council with her. 'Send the bonny burd to me one morning, first thing,' said the hen-wife, 'and I'll spoil her beauty for her.' So next day the queen sent the king's Kate down to the hen-wife to fetch a basket of eggs for their breakfast. It happened that Kate was hungry, and as she passed the kitchen she snatched up a bannock and munched it on her way. She came to the hen-wife's, and asked for the eggs. 'Go in hen and lift the lid of the pot while I get them,' said the hen-wife. The king's Kate lifted the lid, and a great steam rose up, but she was none the worse for that. 'Go home to your minnie,' said the hen-wife, 'and tell her to keep her larder door better snibbit.' Next day the queen saw Kate as far as the palace door; but on the way to the hen-wife's she spoke to some reapers in the field, and they gave her some ears of corn, which she ate as she went. Again she went home scatheless, and then the hen-wife said: 'Tell your minnie that the pot winna boil if the fire's away.' The third day the queen went with her to the hen-wife's, and when Kate lifted the lid of the pot, a sheep's head rose out of it and fastened on her shoulders, covering her own pretty head. The queen was delighted, but the queen's Kate was very angry. She wrapped her sister's head in a linen cloth, and took her by the hand, and they went out together to seek their fortunes. They walked until they got to the next kingdom, and the queen's Kate went to the palace, and got work as a kitchen-maid, and leave to keep her sister in the attic. The eldest son of the king was very ill. No one knew what ailed him, and all who watched by his bed at night disappeared. When the queen's Kate heard this she offered to watch by his bed for a peck of silver. All was quiet till midnight; then the prince rose and dressed like one in a daze, and went out and mounted on his horse. Kate followed him, and jumped up behind him. They rode through a close wood of hazels, and Kate picked the nuts as she passed. Soon they came to a fairy mound, and the prince said: 'Let the prince in with his horse and hound,' and Kate said: 'And his fair lady him behind.' And a door opened in the hillside and let them in. Kate slipped off and hid behind the open door, but the prince went in and danced till he fainted with weakness. When dawn came he mounted his horse, and Kate climbed up behind him. Next night she offered to watch again for a peck of gold, and followed the prince as before. That night a little fairy boy was playing about among the dancers, astride of a silver wand. One of the dancers said to him: 'Tak tent o' that wand, for one stroke of it would give back the king's Kate her ain heid again.' When the queen's Kate heard that she began to roll the nuts she had gathered out, one by one, from behind the door, till the fairy child laid down the wand and went after them. Then she snatched it, and carried it with her when she rode back behind the prince. When the day came, and she could leave the prince, she ran up to her attic and touched the king's Kate with the wand, and her own looks came back to her, bonnier than ever. The third night Kate watched; but this night she must marry the prince for her reward. She followed the prince again, and this time the fairy child was playing with a little dead bird. 'Now mind,' said one of the dancers, 'not to lose that birdie; for three tastes of it, and the prince would be as well as ever he was.' When Kate heard that, she rolled out the nuts faster than before, and the fairy boy laid down the bird and went after them. As soon as they got home Kate plucked the bird and set it down to the fire to roast. At the first smell of it the prince sat up in bed and said: 'I could eat that birdie.' At the third mouthful he was as well as ever he had been; and he married Kate Crackernuts, and his brother married the king's Kate, and

They lived happy, and they died happy,
And they never drank from a dry cappie.


(In Welsh: Cai) Arthur's foster-brother, son of Ector. His name is often said to be a form of the Roman Caius, but it may be of Irish origin as suggested by R. Bromwich in TRIOEDD YNYS PRYDEIN. In earlier sources Kay was one of Arthur's doughtier champions but, in late romance, he is given a somewhat churlish character. Indeed, in PERLESVAUS, he murdered Arthur's son Loholt and joined Brian des Illes in a rebellion against Arthur. He claimed that it was he, not Arthur, who pulled the sword from the stone, but Ector compelled him to tell the truth. The obscure Welsh poem PA GUR may imply that he killed the Cath Palug. He married Andrivete, daughter of King Cador of Northumberland. Kay is credited with sons called Garanwyn and Gronosis and a daughter called Kelemon. His horse was named Gwinam Goddwf Hir. Geoffrey says he was made Duke of Anjou. In the CHRONIQUES D'ANJOU ET DU MAINE by J. de Bourdigne, we are told he was a Saxon who served Uther and hated other Saxons because, unlike them, he was a Christian. There are different accounts of his death: throughout Welsh literature it is claimed that he was killed by Gwyddawg who was, in turn, killed by Arthur; but he is also said to have been killed by the Romans or in the war against Mordred. See: CASTLE KEY, and GIANT OF ST MICHEL'S MOUNT. # 112 - 156 - 221 - 418


Summoned from the dead by Mongan; warrior and reciter, one of Finn's chief men; Finn whispers the tale of his enchantment to Keelta mac Ronan; Oisin and Keelta mac Ronan resolve to part; he meets St Patrick; assists Oisin bury Oscar. # 562


Lover of Cleena (q.v). # 562


Form of Kahedrin used by Malory. # 156


According to Welsh tradition, a daughter of Kay. # 156


A Cornish stronghold of Arthur, it was possibly identical with Castle Killibury. Alternatively, it may have been Callington, Celliwith or Kelly Rounds. # 26 - 156


'Its weird and commanding beauty; its subdued and goldless colouring; the baffling intricacy of its fearless designs; the clean, unwavering sweep of rounded spiral; the creeping undulations of serpentine forms, that writhe in artistic profusion throughout the mazes of its decorations; the strong and legible minuscule of its text; the quaintness of its striking portraiture; the unwearied reverence and patient labour that brought it into being; all of which combined to make up the Book of Kells, have raised the ancient Irish volume to a position of abiding pre-eminence amongst the illuminated manuscripts of the world.' These were the beginning of the introduction to the Book of Kells, originally published by The Studio Ltd. in 1920, by Edward Sullivan. And it is almost by everyone recognized as the most brilliant and outstanding of all known illuminated manuscripts. Whether or not the famous Book of Kells, or as it is also called the Book of Colum Cille, was written and illuminated in the ancient town of Kells in County Meath in Ireland is a question still unsolved. The last few leaves of the Manuscript, which in all probability would have furnished us with full information as to scribe, illuminator, and place of origin, have been missing for many years. # 652


The Kelpie or Each-Uisge was the best-known of the Scottish waterhorses which haunted rivers rather than lochs or the sea. He could assume the shape of a man, in which he appeared like a rough, shaggy man. In this shape he used sometimes to leap up behind a solitary rider, gripping and crushing him, and frightening him almost to death. Before storms, he would be heard howling and wailing. His most usual shape was that of a young horse. He played the ordinary Bogy or Bogey-beast trick of alluring travellers on to his back and rushing with them into the deep pool, where he struck the water with his tail with a sound like thunder and disappeared in a flash of light. He was suspected of sometimes tearing people to pieces and devouring them. A pituresque version of the story of 'The Time is Come but not the Man' is told of the river Conan in Sutherland, in which the Kelpie seems to figure as the hungry spirit of the river. In his horse form, the Kelpie sometimes had a magic bridle. Grant Stewart in his POLULAR SUPERSTITIONS tells how a bold MacGregor, nicknamed Wellox, took his bridle of the Kelpie. The Kelpie begged him to restore it. but he kept it and used it to work magic. On the other hand, the man who put a human bridle on the Kelpie could subdue him to his will. Chambers tells us that Graham of Morphie once bridled a kelpie and used him to drag stones to build his new castle. When the castle was built he took off the bridle, and the poor, galled kelpie dashed into the river, but paused in the middle to say:

'Sair back and sair banes
Drivin' the Laird o' Morphie's stanes,
The Laird o' Morphie'll never thrive
Sae lang as the Kelpie is alive!'
From then misfortune dogged the Grahams of Morphie until their lives ended.

# 100 - 621


( kelt'yar) A lord of Ulster; mac Datho's boar and Keltchar. # 562


The hero who rescues a maiden enchanted into the shape of a dragon and who can only be disenchanted by being kissed three times. The step-mother in turn becomes a dragon, and is fated never to become human again until Saint Mungo (Kentigern) comes to Britain. # 150 - 454 - 762


In Co. Kerry; ancient name: 'Inverskena', so called after Skena. # 562


# 454: (525-600) After plague struck his monastery in Ireland he came to Wales, and visited Scotland. He was an attractively forgetful character, visiting Columba with only one shoe on and forgetting his crozier on the beach. He nevertheless restored a dead girl to life and succoured her mother after both had been lost in the snow. He was said to have been close to animals in his hermetic period, though he had to admonish the birds to be quiet on Sundays and expelled mice from his cell after they had eaten his shoes. He was something of a psychic, able to foretell coming events. His feast-day is 11 October. # 678: Shirley Toulson has him born around 516 in Keenaght, County Derry, as son of a bard who sent him to Clonard to be educated by Finnian. Later he was to go for a short while to Wales, to study under Cadoc at Llancarfan. In Ireland, Kenneth is remembered for the work he undertook as a scribe. At his monastery at Aghaboe (now known as Kilkenny), which was to become the residence of the Bishops of Ossory, he made copies of the four gospels, to which he added his own commentaries. The work was known as the CHAIN OF CANICE. # 454 - 678


In Vortigern's time, the kingdom of Gwyrangon, but given by Vortigern to the Saxons. In the Arthurian period Kent would seem to have been under Anglo-Saxon rule and at this time, according to the ANGLO-SAXON CHRONICLE, may have been ruled by King Aesc, who may have been the son of Hengist who reigned AD 488-512. William of Malmesbury says Aesc did not enlarge his father's kingdom, but had to defend it. This implies he had a formidable foe, such as Arthur, with whom to contend. Bede says the barbarians who settled in Kent were Jutes. # 156


# 454: The patron saint of Glasgow, from which he proselytized in Cumbria. Folklore makes him the grandson of Urien of Rheged. He and his mother were set adrift in a coracle but were miracously saved. He vindicated the virtue of a queen who had given her ring to her lover: when the king demanded to see it, it was discovered in a salmon's belly. The salmon is Kentigern's device. He was reputed to have baptized Merlin before his death. This last story is borrowed from the legend of SUIBHNE GELT, who was confessed by Saint Moling after a life of paganism and madness.

# 678: Jocelyn, a twelfth-century monk of Furness, who wrote a life of Kentigern, tells of the many miracles wrought by him while he was being educated at Culross, before, as a young man, he set out on his own mission. The story of his link with Glasgow came about through his friendship with Fergus, an old man whom he met soon after leaving Servanus. When Fergus came to die, he was put into a cart drawn by untamed bulls. Once these animals reached the Clyde, they refused to move further, stopping at a place which had been hallowed by Ninian, which has since become Glasgow. There Fergus was buried, and Kentigern hung his handbell on the branch of a tree to call the people to prayer. This story was partly told to explain why, at such a very young age, Kentigern should have been consecrated at Bishop of Strathclyde. Kentigern died on the Feast of Epiphany in 612, comforted, so his biographers tell us, by the glory of the Lord, and conversing to the last with his guardian angels. He is said to have reached the astonishing age of 181. He is remembered on 13 January. # 454 - 678


The three hundred ravens of Kenverchyn. 'And thenceforth Owain dwelt at Arthur's Court, gratly beloved, as the head of his household, until he went away with his followers; and these were the army of three hundred ravens which Kenverchyn had left him. And wherever Owain went with these he was victorious. And this is the tale of the Lady of the Fountain. (There is no other mention of this Kenverchyn or of how Owain got his raven-army, also referred to in THE DREAM OF RHONABWY. We have here evidently a piece of antique mythology embedded in a more modern fabric.) # 562


Murna, after the defeat and death of Cumhal, took refuge in the forests of Slieve Bloom in the King's County, and there she bore a man-child whom she named Demna. For fear that the Clan Morna would find him out and slay him, she gave him to be nurtured in the wildwood by two aged women, and she herself became wife to the King of Kerry. # 562


(kes'ER) Gaulish princess, wife of King Ugainy the Great; grandmother of Maon. # 562


Son of Maga; rallies to Maev's foray against Ulster; slings Conall's 'brain-ball' at Conor mac Nessa which seven years after leads to his death; the Boar of mac Datho and Ket; death of Ket told in Keating's 'History of Ireland'. # 562


Daughter of Finn, given in marriage to Goll mac Morna. # 562


Father of Lugh; brother of Sawan and Goban; the end of Kian. See: CIAN MAC CAINTE. # 562


Daughter of Gwynn Gohoyw, wife of Pryderi. # 562


The Church of All Saints at Kilham, Humberside, has some of the most remarkable Norman magical symbols of any northern church. One collection is on the columns which support the Norman doorway (now protected by a porch) and among these is a pentagram (the ubiquitous fivepointed star) which has been invested with great significance by occultists, as well as a curious human figure holding aloft what might be a switch. Next to this figure are two roundels, now very much weathered, though it is clear that the roundel nearest to the figure contains a fish. A similar roundel on the opposite side of the doorway recalls the twelfth zodiacal image for Virgo, found on other churches of that period, and so we may reasonably suppose that these roundels are the last survivors of an astrogical tradition (which was important in that period, as the zodiac had by that time been throughly Christianized). If this is the case, the single fish in the roundel represents Pisces, reminding us that in the huge zodiacal complex of symbolism of Chartres Cathedral, Pisces is also represented by a single fish. The range of corbels on both the south and the north side of the exterior are also of great symbolic interest, incorporating reliefs from a large number of different traditions. The bear, as symbol of Christ, is from the bestiary tradition, while at least one of the armed knights (carrying a shield) appears to be connected with the image of the Giants Gog and Magog. One curious image, that of a two-headed man, does not figure often in Norman symbolism, but there is no doubt that it has an ancient origin, for similar figures are found in very early Greek and even Mesopotamian sculpture. Some specialists suggest that it may be an image of zodiacal Gemini (the sign which rules dualities) for similar images are found in some of the medieval astrological textbooks. To the south of the church is a sundial mounted upon a true image of fleeting time - an upright and empty stone coffin, which some say is prehistoric, but which is probably medieval. # 702


(kil-HUGH) Son to Kilydd and Goleuddydd; story of Olwen and Culhwch; accompanied on his quest (to find Olwen) by Kai (Kay, or in Welsh Cai), Bedwyr (Bedivere), Kynddelig, Gwrhyr, Gwalchmai(Galahad), and Menw. See: CULHWCH. ># 562


In 689, Kilian, an Irish monk from Mullagh, was martyred in Germany because he criticized the tribal king Gozbert for marrying his brother's widow. Kilian was one of the wandering Irish missionaries who ventured deeply into the Continent. He sailed up the River Main to Wurzeburg with eleven companions. His Feast Day is 8 July. # 678


Ancient name, Locha Lein, given to the Lakes of Killarney by Len. # 562


Husband of Goleuddydd, father of Kilhwch (Culhwch). # 562


(Cimbaoth) Irish king; reign of Kimbay and the founding of Emain Macha; brother of Red Hugh and Dithorba; compelled to wed Macha. # 562


'Historia Regum Britaniae' furnished the subject of King Lear. # 562


One of the eleven rulers who rebelled against Arthur, this king is variously called Berrant le Apres, Aguysans and Maleginis. DUE TRISTANI seems to imply that he came from Piacenza and that his wife was called Riccarda. # 156 - 238 - 418


Jessie M. King was an illustrator of dreams. She created a world in which both fantasy and reality blended together to delight and arrest the mind. She drew slender knights and princesses, fairies and nymphs. She dressed them in gowns of the finest linens and armour of burnished silver from the lands of Mists and Fairies that had inspired the Celtic revival. # 722


'Antiquities of Mexico,' example of cup-and-ring markings reproduced in his book. # 562


A king may possess wealth in gold and silver, but the king exists for his people, and uses the wealth for the good of all, to the increase of his clan. The king does not belong to himself. His life is the life of the tribe. A true king lives out of himself, owning no life but that which he gives to his people. Thus possessing wealth just for his own sake would be an offence against sovereignty. For the true king exists only, the Sovereignty of the Land and its People. # 383 p 318 ff


Kipling wrote a number of short stories on supernatural themes, ghosts, witchcraft and curses, but his great contribution to literature for fairy-lore was made in the two volumes, PUCK OF POOK'S HILL (1906) and REWARDS AND FAIRIES (1910). About certain of his books he said that his demon had been at work, so that he could not go wrong, and he rated these among them, and rightly. About the beginning of this century fairy-tales for children had fallen into a morass of prettification and sentimentality. From the 17th century onwards, the English fairies had been assailed by various hazards, owing to the vagaries of fashions in fairy lore. There was first a tendency to prettification and the diminution of the fairies. The diminutive fairies of Shakespeare (see MIDSUMMER NIGHT'S DREAM) had retained their powers and quality, Drayton's were reduced to a courtly parody, Herrick's retained some of the phallic qualities which belonged to the fairies as the guardians of fertility, but much emphasis was laid to their tiny size, and the Duchess of Newcastle's dwindled into miracles of littleness. At the end of the century came the fascinating but sophisticated stories of Perrault and Madame d'Aulnoy which proliferated into the CABINET DES FÉES, some seventy volumes of it, growing ever further from traditional sources. In the 18th century, with the increasing production of books specially designed for children, fairies became instruments of edification; but there was little excuse for the gauzy fairies of the early 1900s, for the beginning of the 19th century authentic fairy tradition became available, at first from Germany and Scandinavia, but very soon from all over Britain: Crofton Croker and Hyde from Ireland, J. F. Campbell, J. G. Campbell and others from the Highlands, Scott, Chambers, William Henderson from the Border Country, Hunt and Bottrell from Cornwall, John Rhys and Wirt Sikes from Wales, to mention only a few. In literary fairy tales, too, there were sturdier creations: Jean Ingelow's and Mrs Ewing's. In spite of all this good material, a sentimental attitude towards children in literature communicated itself to the fairy writing. Kipling struck a ringing blow against this. His Puck is of the real, homely Robin Goodfellow type, squat and strong and brown, broadshouldered and pointy-eared, with a hearty contempt for the modern butterfly-winged, gauzy impostors. The People Of The Hills have all gone, he says, and he is the last 'Old Thing' left in England. He brings the past back to the children who have unconsciously summoned him, but there are no fairy encounters. He tells them tales of the old gods who had sunk to fairies, of Wayland Smith in particular, and of a human foundling adopted by the Lady Esclairmonde, King Huon's Queen, and of the Dymchurch Flit, one chapter in the Departure of the Fairies. Otherwise it is the human past into which he admits them, and old Sussex that he brings to life. # 100 - 368 - 369


To this day, Robert Kirk, (1644-92 or 1641-92 or 1644-97) the Scottish minister and scholar, is believed to be entrapped in the mysterious Fairy realm, or Underworld, which he described in such detail in the late seventeenth century. His SECRET COMMONWEALTH was the first work of its kind to be published in the English language, and it has long been a primary source for the study of Highland Fairy lore and the Second Sight. In his work Kirk argues that there is no contradiction between contact with the Secret Commonwealth and its inhabitants, and the practice of good Christianity. The legend about Kirk also illustrate what is called the 'fairy stroke' or 'elf stroke'. Kirk was accustomed to wander round the fairy hills by night, and one morning he was found unconscious on the Fairy Knowe of the Sith Bruach at Aberfoyle. He was carried to bed, and died without fully regaining consciousness. His wife was pregnant, and the night before his child was born a kinsman, Grahame of Duchray, dreamt that Kirk appeared to him and told him that he was not dead but had been carried away into the fairy Knowe. If his child was christened in the Manse, however, he would have power to appear, and if on his appearance Grahame struck his dirk into Kirk's armchair he would be freed. It was believed that Kirk appeared as he had promised, but Grahame faltered back at the sight of him and failed to draw his dirk, so Kirk is still a prisoner in Fairyland. In 1944 it was still said that if a child was christened in the Manse, Kirk would be disenchanted if a dagger was stuck into his chair, which had never been moved from the Manse. Presumably he would have crumbled into dust, but his soul would still have been freed. While traditions of fairy thefts, fairy food, elf-shot, fairy ointment, changelings and the like remained current in England, Wales and Lowland Scotland down to the nineteenth century, actual belief in fairies and the related Second Sight survived latest among the Gaelic-speaking Highlanders of Scotland because they lived in the most inaccessible part of Britain, further out of the reach of authority and more remote from 'civilizing' influences - including the English language - than the rest of the population. Kirk had an unparalleled opportunity to study their lore. A Gaelic speaker, he was minister of Balquidder for twenty-one years, before being called as minister to Aberfoyle, his birthplace, as successor to his father. His unique position in the community - as pastor and as his father's son - undoubtedly meant that sources of information were open to him that would have been closed to a mere passing antiquarian. But was Kirk indiscreet in telling the world what he knew? The people of Aberfoyle evidently thought so, for he had broken the age-old taboo of secrecy imposed by the fairies on those who witnessed their doings. When his body at length was found beside The Fairy Knowe (or hill) in Aberfoyle, traditionally a fairy dwelling, the rumour went round that it was only a 'stock', a simulacrum left by the fairies, and that Kirk himself had been taken to live under the Fairy Knowe. Kirk writes his account of the fairies in the flexible and distinctive prose of the seventeenth century - a prose increasingly difficult for the general reader to comprehend. Moreover, the fullest text of Kirk's work, edited by Stewart Sanderson and published by the Folklore Society (1976), is uncompromisingly scholarly. # 637: In 1990 R. J. Stewart's version ROBERT KIRK - WALKER BETWEEN WORLDS was published, and it seems to this version, which smooths out difficulties without losing the rhythms of Kirk's speech, will make him more accessible. Kirk have been argued over the length of Scotland, and with the encou-ragement of friends, will likely do so till Kirk, or for that matter King Arthur, returns. But Kirk's experience of that secret common-wealth of the Hidden People must be shared with a new generation. # 100 - 370 - 633 - 637


In Wolfram, the Duke of Terre de Labur; this appears to have been in Italy as its capital was Capua. After being castrated by King Ibert of Sicily, he became a wizard. His character is not so black as it is represented by Wagner in his opera PARZIFAL. He is portrayed as courteous, a man whose word was his bond; one tradition makes him a bishop. He kept Arthur's mother and other queens captive, but they were rescued by Gawain. See: ARNIVE. # 156 - 604




A brother of Arthur, he married the daughter of Earl Cornubas of Wales and was the father of the Great Fool. # 156


Slayer of the Black Knight who was the son of the King of the Carlachs. Also, the title of the son of Libearn. # 156


A name given to Owain, because of his lion companion. # 156




An order of knights founded by Perceforest, they were eventually wiped out by the Romans. # 156


The magic and mystery of Celtic knotwork disappeared with the people and the artists whose last traces date back over 1,000 years.

But the fascination with their brilliantly twisted and twined knots and plaits has only grown in the centuries since. Studying the subject, one will discover the simple geometry behind adapting a straight knotted pattern to fill a circle, a curve or a cross. The variations and adaptions are as infinite as the endless coils of great Celtic knotwork. This pattern is an excellent example of creative freehand geometry. The cord path is continuous. # 45


The Salmon of 'Nuts of Knowledge'. In a pool of the River Boyne, under boughs of hazel dripped the Nuts of Knowledge on the stream, and here lived Fintan the Salmon of Knowledge, and whoever ate of him would enjoy all the wisdom of ages. # 562


German miners used to say they saw only the eyes of the kobolds, shining in dark holes in mines and other underground places. Some said the kobolds were ruled by Alberich, who was the English fairy king Oberon, spouse of Titania - which leads to the pre-Hellenic Titans or earth giants, many of whose myths dated back to the horseriding Amazon tribes. Again, the word Kobold may have descended from Greek Kaballoi, horse-riders. # 701 p 261


'South Western trickster god, who rules over death and life, and who bears strong resemblance to the Celtic Taliesin'. From a letter written by John Matthews on a travel in New Mexico in 1992.




Kustenhin is an early Welsh form of the name Constantine, used to designate Constantine, grandfather of Arthur. Kustenin and Kustennin are variant forms. # 156


Wife of Llassar Llaesgyvnewid. # 562


A Knight of Arthur's court. # 562


An ancestor of Arthur in the maternal pedigree found in the Welsh BONEDD YR ARWR. # 156


One of Arthur's servitors; accompanies Kilhwch on his quest for Olwen. # 562


Variant form of Kynuawr. # 156


Arthur made Kynotus Rector of Cambridge. # 156 - 476


Arthur's great-grandfather on the paternal side, according to Mostyn MS 117. # 156


In Welsh legend the father of Urien of Rheged by Nefyn, daugther of Brychan. # 156


(guiot) Provencal poet; Wolfram von Eschenbach tells us that he had the substance of the tale of PARZIVAL from the Provencal poet Kyot or Guiot - 'Kyot, der meister wol bekannt' - who in his turn - but this probably is a mere piece of romantic invention - professed to have found it in an Arabic book in Toledo, written by a heathen named Flegetanis. # 562