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 the means employed, as in the Lapp story of the Maiden out of the Sea, where the mermaid's clothes are once more confiscated. In a legend of Llyn y Dywarchen (the Lake of the Sod), not very far from Beddgelert, the water-nymph subsequently appears to her husband, conversing with him from a floating turf while he stands on the shore. Here the motive of the reappearance is the unusual one of conjugal, rather than parental, affection.

I must not omit to add that the first Sunday in August is kept in the neighbourhood of the Van Pool as the anniversary of the fairy's return to the lake. It is believed that annually on that day a commotion takes place in the lake; its waters boil to herald the approach of the lady with her oxen. It was, and still is (though in decreasing force), the custom for large numbers of people to make a pilgrimage to witness the phenomenon; and it is said that the lady herself appears in mermaid form upon the surface, and combs her tresses. I have little doubt that in this superstition we have the relic of a religious festival in honour of an archaic divinity whose abode was in the lake. She has, perhaps, only escaped being an enchanted princess by being a Welsh rather than a German goddess. If the mermaid form be of genuine antiquity,—about which I confess to a lurking suspicion,—it is another bond with the Scottish stories, with Melusina and with Derceto.

We have now considered the principal points of the myth. The feather-robe, or skin, we found absent from all its more archaic examples. There, no change of form occurs, or when it does occur it is accomplished by simple transformation. When present, the robe is a mere symbol of the lady's superhuman nature, or else the result of