Mari Lwyd - Knowledge (XXG)

270: 608: 1005:, Pembrokeshire circa 1840, during his mother's childhood. He stated that this custom entailed the use of what he termed a "Mari Lwyd", furthermore providing a drawing of it using his mother's recollections as a basis, although was unaware of how this costume had been used. According to Evans' description, this Mari Lwyd consisted of a sheet that had been sewn together along two adjacent sides to make a cone, which was then stuffed with hay and decorated with buttons for eyes and harvest gloves for ears, thus resembling an animal's snout. An individual could conceal themselves under the sheet and use a 144: 519: 95:, while the folklorist E. C. Cawte thought it more likely that the term had originally meant "Grey Mare", referring to the heads' equine appearance. Several earlier folklorists to examine the topic, such as Peate and Ellen Ettlinger, believed that the tradition had once been a pre-Christian religious rite, although scholarly support for this interpretation has declined amid a lack of supporting evidence. The absence of late medieval references to such practices and the geographic dispersal of the various British hooded animal traditions—among them the 237:, while Judy brushed the ground, house walls, and windows with a broom. The householders had to make Punch promise that he would not touch their fireplace before he entered the building, otherwise it was the local custom that before he left he would rake out the fire with his poker. In the case from Llangynwyd, however, there was no interplay between the householders and troupe, but rather the latter were typically granted entry automatically after singing the first verse of their song. 769:

winter – in which the convivial spirit of the season could be released". Further, he suggested that the gifts of food, drink, and sometimes money "no doubt helped to further the feeling of community among country folk while at the same time manifesting it". He argued that the changing social conditions altered the ways that people in southern Wales celebrated Christmas, hence contributing to the folk custom's decline.

675: 684: 20: 80:. The men would carry the Mari Lwyd to local houses, where they would request entry through song. The householders would be expected to deny them entry, again through song, and the two sides would continue their responses to one another in this manner. If the householders eventually relented, the team would be permitted entry and given food and drink. 1029:, which took place in Pembrokeshire circa 1820. As part of this festival, young men and women gathered at a mill for a night's entertainment. In the late nineteenth century, a tradition was recorded in North Wales that was known as "giving a skull", in which the skull of a horse or donkey was placed over the front door of a woman's house on 854:, all of which are in the same borderland between Vale and mountains. Commenting on the example of Llantrisant, which was inaugurated in 1980, Mick Tems noted that the custom had "re-established herself so strongly that there are complaints if she misses any of her regular calls". He noted that in 1991 the Llantrisant Mari Lwyd was taken to 256:, although added that there were still some examples of wassailing that did not involve the Mari Lwyd. He added that links between Mari Lwyd and wassailing were also apparent from recorded examples in other part of Wales, thus opining that Mari Lwyd represented a variant of the wider wassailing custom that was found throughout Britain. 595:. Although the origins of these traditions are not known with any certainty, the lack of any late medieval references to such practices may suggest that they emerged from the documented elite fashion for hobby horses in the sixteenth and seventeenth centuries. In this, the hooded animal traditions may be comparable to England's 652:

however that there was a "reasonable correspondence" between the areas in which the Mari Lwyd was recorded and the areas which were used for mineral production in the 14th century. He therefore suggested the possibility that it might have been performed by coal and iron miners in western Glamorgan, Carmarthenshire, and western

152:

but was instead made from wood or even paper. In some instances, the horse's jaw was able to open and close as a result of string or lever attached to it, and there are accounts of pieces of glass being affixed into the eye sockets of some examples, representing eyes. An observer of the tradition as it was performed at

790: 352:, in both cases meaning "White Mare". Initially believing that "there is much to be said for this suggestion", Peate later embraced it fully. Cawte similarly believed that "Grey Mare" was the most likely original meaning of the term, noting that the Mari Lwyd appeared to represent a horse and that similar 174:

The custom used to begin at dusk and often lasted late into the night. The Mari Lwyd party consisted of four to seven men, who often had coloured ribbons and rosettes attached to their clothes and sometimes wore a broad sash around the waist. There was usually a smartly dressed "Leader" who carried a

768:

Owen suggested that the custom's decline was also a result of changing social conditions in South Wales. He argued that the Mari Lwyd wassailing custom "gave an approved means of entering the houses of neighbours in a culture in which there were few public assemblies – at least in the heart of

546:

The Mari Lwyd was part of a wider "hooded animal" tradition that the folklorist E. C. Cawte identified as existing in different forms in various parts of Britain. Features common to these customs were the use of a hobby horse, the performance at Christmas time, a song or spoken statement requesting

151:

The Mari Lwyd itself consists of a horse's skull that is decorated with ribbons and affixed to a pole; to the back of the skull is attached a white sheet, which drapes down to conceal both the pole and the individual carrying this device. On occasion, the horse's head was represented not by a skull

710:

A man on new year's day, dressing himself in blankets and other trappings, with a factitious head like a horse, and a party attending him, knocking for admittance, this obtained, he runs about the room with an uncommon frightful noise, which the company quit in real or pretended fright; they soon

623:

In mapping the distribution of Mari Lwyd appearances, Cawte noted that it was principally a custom associated with Glamorgan, with two-thirds of instances falling within that county. The custom stretched east into the industrial valleys of Monmouthshire, with the most easterly account coming from

506:

in reference to the Virgin Mary during the Middle Ages. He expressed the view that the original custom had been "horrific in origin and intention" and that from an early date it had been connected to wassailing. Cawte concurred that it was "reasonable to accept" that the Mari Lwyd head had become

651:

Cawte opined that there was "no clear reason" for the distribution of the Mari Lwyd custom, which cut through various local cultural features. Those areas where it was found did not correlate with any distinction between English-speaking and Welsh-speaking areas in South Wales. He acknowledged

533:

The folklorist Trefor M. Owen also suggested that the Mari Lwyd was a practice "which probably had a religious (if pre-Christian) origin", adding that by the time it had been recorded, it had become "emptied of its religious content". Also embracing Peate's suggestion of ancient origins, Ellen

126:

Although the tradition declined in the early to mid-twentieth century, partly due to opposition from some local Christian clergy and changing social conditions, it was revived in new forms in the mid-to-latter part of the century. The tradition has also inspired various artistic depictions,

648:, which Cawte believed was the result of a Glamorgan man bringing the custom with him as he moved north. Previously, Peate had cautioned that the comparative absence of recorded examples from Mid and North Wales was not proof that the Mari Lwyd custom had never been present in those areas. 542:

suggested that this "ancient character" was once "a bringer of fertility". However, after 1970 the folkloric trend for interpreting such hobby horse traditions as pre-Christian survivals had ended, as scholars came to express greater caution about proposing origins for such customs.

240:

Once inside, the entertainment continued with the Mari Lwyd running around neighing and snapping its jaws, creating havoc, frightening children (and perhaps even adults) while the Leader pretended to try to restrain it. The Merryman played music and entertained the householders. The

216:

The Mari Lwyd party would approach a house and sing a song in which they requested admittance. The inhabitants of the house would then offer excuses for why the team could not enter. The party would sing a second verse, and the debate between the two sides – known as the

1020:

Cawte also noted the example of other Welsh folk customs featuring the head of a horse, however he opined that these "so not seem to be closely related to the mari lwyd". A horse's head was prepared in a manner akin to the Mari Lwyd for a spring festival known as the

874:. Hutton believed that the custom re-emerged in the borderlands between Vale and the mountains in part because people in Glamorgan sought to reaffirm their sense of cultural identity during the termination of their traditional industries, and partly because the 75:

time by groups of men who would accompany the horse on its travels around the local area, and although the makeup of such groups varied, they typically included an individual to carry the horse, a leader, and individuals dressed as stock characters such as

878:

was located in the area. More widely, he believed that the revival of the Mari Lwyd was in large part due to the "forces of local patriotism", noting that a similar situation had resulted in the resurrection of the hoodening tradition in East Kent.

315:, thus attesting to its early usage in Welsh. He nevertheless accepted that during the medieval period the term might have been restricted largely to poets, given that there is no evidence of its usage among the common dialect in this period. 360:

had originally referred to a "Grey Mare", it could still have come to be associated with Mary in popular folk culture following the Reformation, thus explaining why Mary is referred to in the lyrics of some surviving Welsh wassailing songs.

765:, condemned the Mari Lwyd and other related customs as "a mixture of old Pagan and Popish ceremonies... I wish of this folly, and all similar follies, that they find no place anywhere apart from the museum of the historian and antiquary." 797: 795: 792: 791: 777:

In a 1935 article on the subject of the Mari Lwyd, Peate stated that the tradition "is still met with; it is practised in the Cardiff district, Bridgend, Llangynwyd, Neath and other Glamorgan districts". He highlighted an example from

796: 167:. However, the precise date on which the custom was performed varied between villages, and in a number of cases the custom was carried out for several consecutive nights. There is a unique example provided by an account from 48: 757:. In his view, "the consequence is, Wales, which was formerly one of the merriest and happiest countries in the World, is now becoming one of the dullest". Reflecting such a view, in 1852 the Reverend William Roberts, a 2924: 794: 534:

Ettlinger believed that the Mari Lwyd represented a "death horse", as symbolised by the white cloth worn by its carrier, suggesting that it was originally employed in a pre-Christian ritual to mark the festival of

392:. Another reason to doubt this idea is that there is no known historical link between the Mari Lwyd, which was found in South Wales, and the Morris dance, which was concentrated in the north of the country. 2108:"Home/Entertainment/Mari Lwyd: Welsh folk tradition returns to Aberystwyth to celebrate Yr Hen Galan EntertainmentTown News Mari Lwyd: Welsh folk tradition returns to Aberystwyth to celebrate Yr Hen Galan" 786:, Swansea. Ettlinger subsequently expressed the view that "Dr. Peate deserves the sincerest gratitude of all folk-lore students for having so valiantly penetrated the mysteries surrounding the Mari Lwyd." 497:

Peate was of the opinion that the Mari Lwyd was "no doubt a survival of a pre-Christian tradition" that had once been spread across Britain and other parts of Europe, and which – having survived the

481:

Positing the custom to be "the survival of some ancient popular rite or ceremony", in 1888 David Jones suggested that its origins were Christian, and that it had once been part of the festivities of the

706:. Although the book itself focused on North Wales, the chapter in which the passage was included discussed the language and customs of Wales more generally. In this section, Evans related that: 322:

is the usual word for "grey" in the Welsh language and that Welsh speakers would have been exposed to the English word "mare", an alternative suggestion considered by Peate was that the term

2917: 835:, where a man named John Williams had kept the custom alive for the past sixty years. Blake also explained that she believed that the custom was still performed at several villages in the 123:

of northern England—have led to suggestions that they derive from the regionalised popularisation of the sixteenth and seventeenth-century fashion for hobby horses among the social elite.

979:

in a series of drawings from around 2000 that focused on a metamorphosing horse/man as a nightmarish harbinger of his father's death. Catriona Urquhart wrote a sequence of poems titled

507:

attached to an independent wassailing tradition, but said that the connection to the Virgin Mary was unnecessary. Pearce also suggested the possibility that in parts of Glamorgan and

71:

The custom was first recorded in 1800, with subsequent accounts of it being produced into the early twentieth century. According to these, the Mari Lwyd was a tradition performed at

972:, the uneasy frontier between living and dead, so as to present a model of what poetry itself is – frontier work between death and life, old year and new, bread and body." 723:. Here he provided a clearer discussion than before, making it apparent that teams accompanying a man dressed as a horse or bull toured the local area from Christmas until after 233:

described such a performance, in which the Punch and Judy characters would cause a noise, with Punch tapping the ground to the rhythm of the music and rapping on the door with a

2910: 297:, and others. Although translating it slightly differently, as "Holy Mary", Peate endorsed this viewpoint. Although some of his acquaintances later suggested that the use of 793: 156:

during the nineteenth century noted that preparation for the activity was a communal event, with many locals involving themselves in the decorating of the Mari Lwyd.

356:

customs in neighbouring England, such as the hoodening tradition of East Kent, also made reference to horses with their name. Peate suggested that even if the term

599:

tradition, which became a "nation-wide craze" in the sixteenth and seventeenth centuries before evolving into "a set of sharply delineated regional traditions".

225:) – would continue until the house's inhabitants ran out of ideas, at which time they were obliged to allow the party entry and to provide them with 571:

tradition featured groups knocking on doors around Christmas carrying a hobby horse that had a goat's head. Hole drew parallels between hoodening and the

1013:("Grey Bogy") was described; it involved an imitation horse's head being made from canvas and stuffed with hay, being carried about using a hay fork on 753:

published a book in which he lamented the destructive impact that Christian preachers were having on Welsh folk customs, which they were criticising as

738:(roughly "Grey Magpie") and was accompanied by "three or four partners in the profits of the expedition, who are by turns horse, groom, or attendants". 494:

that was historically marked on 14 January. According to Jones' idea, the Mari Lwyd itself represented the donkey on which Mary rode during the story.

430:, meaning the "Grey Magpie", although this may be due to an error on the part of the recorder, who could have confused the horse's head for the 326:

had originally meant "Grey Mare". This etymological explanation would have parallels with the name of a similar hooded horse tradition found in

817:

stated that the Mari Lwyd tradition appeared to have become defunct in the early 20th century. In the middle of that century it was revived in

2178: 696:, Glamorgan, during the early 20th century. The left image was taken between 1904 and 1910, and the one of the right between c.1910 and 1914. 2107: 823: 607: 2708: 2646: 2490: 2422: 2352: 269: 2203: 968:

has written that the title ballad, "one of the outstanding poems of the century, draws together the folk-ritual of the New Year, the

2445: 1637: 1069: 515:, thus explaining why later recorded examples from those counties contained characters known as "the Sergeant" and the "Merryman". 372:, referring to a merry game. Peate opposed this idea, arguing that if the latter was converted into Welsh then the result would be 1033:

as a sign of contempt. In parts of Wales a horse's head – sometimes with horns attached – was featured as part of the

3058: 839:

area of Glamorgan. During the 1970s, Hole commented that the tradition was still found in Glamorganshire and Carmarthenshire.

518: 2465: 902:. The town council of Aberystwyth also organised "The World's Largest Mari Lwyd" for the Millennium celebrations in 2000. 2152: 143: 1009:

inserted into the hay to hold it up. A similar custom appears in an account from 1897, in which an entity known as the

449: 3073: 3068: 2833: 828: 656:, and that from there it could have spread into those villages where goods were manufactured using those minerals. 2869: 3048: 3043: 3017: 2637:

Prat, Montserrat (2011). "Metamorphosis of a Folk Tradition". In Simon Callow; Andrew Green; et al. (eds.).

2991: 782:

1934, in which a Mari Lwyd was observed performing alongside at least twelve singers in a chemist's shop in the

745:

contributed to the decline of both the Mari Lwyd and a number of other Welsh folk customs. In 1802, the harpist

584: 962: 914: 875: 311: 171:

in which the head was kept buried throughout the year, only being dug up for use during the Christmas season.

3053: 2960: 2729: 742: 724: 294: 104: 2848: 746: 499: 302: 175:

staff, stick, or whip, and sometimes other stock characters, such as the "Merryman" who played music, and

2793: 547:

payment, and the use of a team who included a man dressed in women's clothing. A related example is the

92: 68:

which is made from a horse's skull mounted on a pole and carried by an individual hidden under a sheet.

2996: 2207: 588: 2841: 572: 3063: 2822: 2802:"The Mari Lwyd", by David Thomas, David Jenkins, and Thomas Jenkins, recorded by Peter Kennedy, on 2345:

Ritual Animal Disguise: A Historical and Geographical Study of Animal Disguise in the British Isles

1014: 976: 616: 128: 2855: 2687: 2600: 2567: 2542: 2517: 2379: 985: 523: 159:

The Mari Lwyd custom was performed during winter festivities, specifically around the dates of

2902: 2704: 2642: 2486: 2441: 2418: 2348: 2347:. Cambridge and Totowa: D.S. Brewer Ltd. and Rowman and Littlefield for the Folklore Society. 1633: 1065: 487: 252:

it was apparent that the Mari Lwyd custom had become "indistinguishable" from the practice of

179:(both played by men) with blackened faces; often brightly dressed, Punch carried a long metal 2773: 2625: 2592: 2509: 2371: 950: 483: 442: 827:

in which she noted that the Mari Lwyd appeared each Christmas Eve at the Barley Mow Inn at

285:. Jones considered this to be a translation of "Blessed Mary", and thus a reference to the 1039:

processions designed to shame those who were deemed to have behaved in an immoral manner.

806: 629: 628:

itself; this account is also one of the earliest. A number of examples were also found in

612: 580: 404: 290: 2950: 2797: 340: 674: 2434: 2406:

Letters Written During a Tour Through South Wales, in the Year 1803, and at Other Times

965: 958: 863: 855: 750: 731: 721:

Letters Written During a Tour Through South Wales, in the year 1803, and at Other Times

633: 539: 465: 420: 335: 245: 176: 132: 91:

Iorwerth C. Peate believed that the term meant "Holy Mary" and thus was a reference to

77: 41: 32: 2896: 3037: 2807: 1001:

In 1919, H. W. Evans recorded the existence of a similar custom which had existed in

910: 909:, South Wales, every January. A band of English Wassailers meet with the local Welsh 859: 814: 779: 762: 653: 508: 408: 345: 242: 88: 3012: 2851: 2818: 990: 883: 596: 512: 491: 389: 19: 2500:

Peate, Iorwerth C. (1935). "A Welsh Wassail-Bowl: With a Note on the Mari Lwyd".

2362:

Ettlinger, Ellen (1944). "The Occasion and Purpose of the 'Mari Lwyd' Ceremony".

583:. In south-west England, there are two extant hobby horse traditions—the Padstow 3022: 2829: 2457:

The Bardic Museum, of Primitive British Literature; and Other Admirable Rarities

983:

which were published alongside Hicks-Jenkins' images in 2001. In her 1977 novel

918: 899: 867: 847: 641: 527: 434:, an artificial bird in a tree that was carried by wassailers in the same area. 353: 331: 286: 65: 61: 2777: 2629: 2133: 843: 842:

During the 1980s, further revived forms of the Mari Lwyd tradition emerged in

818: 702:

The earliest published account of the Mari Lwyd appeared in 1800 in J. Evans'

693: 637: 560: 253: 153: 54: 380:. Peate also dismissed the idea that had been suggested to him that the term 2970: 2945: 1035: 1006: 969: 905:

A mixture of the Mari Lwyd and Wassail customs occurs in the border town of

895: 891: 851: 832: 564: 552: 548: 249: 234: 180: 160: 120: 108: 96: 72: 57: 683: 2887: 2882: 727:, and that they were given food or money to leave the householders alone. 2986: 906: 871: 758: 625: 274: 230: 164: 112: 87:; the etymology of this term remains the subject of academic debate. The 2876: 2393:

A Tour Through Part of North Wales, in the Year 1798, and at Other Times

704:

A Tour through Part of North Wales, in the year 1798, and at Other Times

2965: 2691: 2604: 2571: 2546: 2521: 2383: 1030: 836: 783: 645: 592: 568: 556: 535: 327: 222: 116: 2792:

Recordings of the Mari Lwyd custom-made during the 1940s and 1950s by

83:

Although the custom was given various names, it was best known as the

949:

The Mari Lwyd has prompted responses from the arts in Wales. In 1941

712: 576: 2596: 2513: 2375: 862:

festival on the Isle of Man, and that it had also been taken to the

1591: 1589: 305:, he countered these criticisms with the observation that the term 1002: 788: 606: 517: 309:

was being used in reference to the Virgin in the mid-14th century

268: 184: 168: 142: 917:. In the 21st century, the revival of the custom has extended to 2764:

Saer, D. Roy (1976). "The Supposed Mari Lwyd of Pembrokeshire".

2436:

The Stations of the Sun: A History of the Ritual Year in Britain

944:— Vernon Watkins, "Ballad of the Mari Lwyd", lines 398–400 100: 2906: 715:, or, in default, paying a small gratuity, they gain admission. 754: 226: 2179:"Chepstow welcomes ancient Mari Lwyd tradition this weekend" 640:. There is a single record of the custom being performed in 2742:

David, F. U. (1968). "Childhood Horrors of the Mari Lwyd".

407:. In the first half of the 19th century it was recorded in 399:

custom is given different names, with it being recorded as

2678:

Williams, Mary (1939). "Another Note on the 'Mari Lwyd'".

882:

The Mari Llwyd is a feature in modern celebrations of the

2804:

The Folk Songs of Britain, Vol. 9 Songs of Ceremony

2153:"Mari Lwyd: Intangible Heritage and the Performing Arts" 821:. In 1967, Lois Blake published a letter in the journal 2051: 2049: 2047: 2045: 1916: 1914: 1912: 1910: 1908: 1871: 1869: 1867: 1854: 1852: 1632:. National Museums and Galleries of Wales. p. 99. 1283: 1281: 1064:. National Museums and Galleries of Wales. p. 99. 2066: 2064: 1931: 1929: 1727: 1725: 1440: 1438: 1436: 1411: 1409: 1407: 1405: 1403: 1362: 1360: 2583: (1943). "Mari Lwyd: A Suggested Explanation". 2558: (1939b). "A Further Note on the 'Mari Lwyd'". 2252: 2020: 2018: 2016: 1236: 1234: 1113: 1111: 1109: 2757:

Cardiff Naturalists' Society Report and Transactions

730:

The Mari Lwyd next appeared in an 1819 account from

511:

the Mari Lwyd tradition came under the influence of

127:

appearing, for instance, in the work of the painter

3005: 2979: 2938: 2485:(new ed.). Cardiff: National Museum of Wales. 2699:Williams, Rowan (2006). Richard Ramsbotham (ed.). 2433: 2204:"Ancient Welsh tradition of the Mari Lwyd returns" 281:Most recorded sources term this particular custom 2669:Urquhart, Catriona; Hicks-Jenkins, Clive (2001). 289:, mother of Jesus, a key religious figure in the 2755:Roberts, W. (1897). "Mari Lwyd and its Origin". 2727:Blake, Lois (1968). "Origins of the Mari Lwyd". 64:. The tradition entails the use of an eponymous 929: 611:A 19th-century Mari Lwyd from Glamorgan in the 591:—which take place not at Christmas time but on 201:I ofyn am gennad i ganu (To ask leave to sing) 190: 2796:and others. Available at the Folktrax website 719:Evans returned to the custom in his 1804 work 2918: 8: 934:A sacred thing through the night they carry. 2933:Ritual animal disguise in the British Isles 2840:(2005) by the English Acoustic Collective, 993:included an appearance from the Mari Lwyd. 734:, where the Mari Lwyd itself was termed an 301:for Mary was unknown in Wales prior to the 2925: 2911: 2903: 2641:. London: Lund Humphries. pp. 63–79. 936:Betrayed are the living, betrayed the dead 2036: 1716: 1704: 975:The Mari Lwyd was utilised by the artist 711:recover, and by reciting a verse of some 147:A Mari Lwyd, during a celebration in 2006 2616: (1963). "Mari Lwyd - Láir Bhán". 2228: 1378: 955:"Ballad of the Mari Lwyd and other poems 248:believed that in recorded examples from 18: 2703:. Manchester: Carcanet. pp. ix–x. 2466:"The Mari Lwyd: A Twelfth Night Custom" 1630:Welsh Folk Tales: Chwedlau Gwerin Cymru 1062:Welsh Folk Tales: Chwedlau Gwerin Cymru 1052: 195:Gy-feillion di-niwad (Innocent friends) 2815:Hyn: Traditional Celtic Music of Wales 2055: 1843: 1831: 1795: 1743: 1524: 1427: 1315: 1287: 1256: 1145: 1100: 692:Two photographs of the Mari Lwyd from 632:, with a single example found in both 559:. In an area along the border between 193:Wel dyma ni'n dwad (Well here we come) 2330:Blake, Lois (1967). "The Mari Lwyd". 2313: 2301: 2289: 2277: 2070: 1991: 1967: 1963: 1951: 1947: 1935: 1920: 1899: 1887: 1875: 1858: 1819: 1791: 1767: 1755: 1676: 1664: 1652: 1615: 1599: 1572: 1556: 1544: 1528: 1508: 1496: 1484: 1472: 1456: 1444: 1415: 1394: 1382: 1366: 1351: 1339: 1327: 1303: 1299: 1268: 1221: 1201: 1197: 1173: 1169: 1157: 1129: 1117: 1088: 1084: 464: 419:"The Canvas Horse". One account from 221:(a form of musical battle similar to 40: 7: 2656:Tems, Mick (1991). "The Mari Lwyd". 2415:A Dictionary of British Folk Customs 2240: 2094: 2082: 2024: 2007: 1995: 1979: 1807: 1779: 1731: 1692: 1680: 1611: 1595: 1580: 1576: 1560: 1532: 1512: 1460: 1311: 1307: 1272: 1252: 1240: 1225: 1209: 1205: 1185: 1181: 1177: 1141: 1137: 1133: 1096: 1092: 938:All are confused by a horse's head. 2759:. Vol. 29. pp. 83, 87–93. 2440:. Oxford: Oxford University Press. 2134:"Wales parties out the old century" 2883:The Chepstow Mari Lwyd and Wassail 2701:Vernon Watkins: New Selected Poems 14: 2253:Urquhart & Hicks-Jenkins 2001 2177:Chris Binding (11 January 2016). 395:In other recorded instances, the 384:in this context had derived from 16:South Wales Christmas folk custom 2872:" at the National History Museum 2151:David Howell (30 January 2014). 682: 673: 741:It has been suggested that the 437:Note that in modern Welsh, the 199:I ofyn am gennad (To ask leave) 197:I ofyn am gennad (To ask leave) 2813:"The Mari Lwyd", available on 2408:. London: C. & R. Baldwin. 448:, which subsequently causes a 368:derives from the English term 1: 2533: (1939a). "Mari Lwyd". 364:A further suggestion is that 2870:Christmas Customs: Mari Lwyd 2828:"The Mari Lwyd", written by 2673:. Llandogo: Old Stile Press. 2268:. London: Chatto and Windus. 500:Christianisation of Britain 3092: 2778:10.1179/043087776798240549 2630:10.1179/043087763798255123 957:, then first book by poet 403:"The Wassail" in parts of 229:and food. An account from 207:— A common opening to the 3018:Abbots Bromley Horn Dance 2481:Owen, Trefor M. (1987) . 2413:Hole, Christina (1995) . 1314:, p. 186–187; 887: 502:– had been renamed 486:, a commemoration of the 963:Archbishop of Canterbury 522:A Mari Lwyd at the 2013 423:has the head termed the 312:Black Book of Carmarthen 3023:Wooing Play Hobby Horse 2470:Archaeologia Cambrensis 2432:Hutton, Ronald (1996). 1628:Gwyndaf, Robin (1996). 1060:Gwyndaf, Robin (1996). 743:Welsh Methodist revival 665:18th and 19th centuries 295:Eastern Orthodox Church 42:[əˈvaːriˈlʊi̯d] 3059:Ritual animal disguise 2849:Big Finish Productions 2658:English Dance and Song 2455:Jones, Edward (1802). 2332:English Dance and Song 2264:Cooper, Susan (1977). 941: 915:the bridge in the town 913:Side, The Widders, on 824:English Dance and Song 810: 620: 575:tradition recorded in 530: 469:), rendering the form 303:Protestant Reformation 278: 204: 148: 36: 24: 2888:Mari Lwyd: Llangynwyd 2877:The Magic of the Mari 2464:Jones, David (1888). 2459:. London: A. Strahan. 2343:Cawte, E. C. (1978). 997:Related Welsh customs 800: 644:, in an example from 610: 521: 272: 146: 93:Mary, mother of Jesus 22: 2997:Minehead Hobby Horse 2208:Monmouthshire Beacon 1890:, pp. 104, 106. 1794:, pp. 110–117; 1770:, pp. 210, 212. 1271:, pp. 100–101; 932:Mari Lwyd, Lwyd Mari 890:), such as those at 773:20th century revival 660:Recorded appearances 589:Minehead Hobby Horse 462:Welsh pronunciation: 441:is referred to with 334:, which is known in 2992:'Obby 'Oss festival 2847:"Old Acquaintance" 2639:Clive Hicks-Jenkins 2417:. Oxford: Helicon. 2395:. London: J. White. 2304:, pp. 103–104. 2280:, pp. 102–103. 1822:, pp. 157–177. 1782:, pp. 185–186. 1655:, pp. 392–392. 1330:, pp. 100–101. 977:Clive Hicks-Jenkins 970:Christian Eucharist 585:'Obby 'Oss festival 129:Clive Hicks-Jenkins 2980:Easter and May Day 2879:" at FolkWales.org 2856:Matthew Waterhouse 2483:Welsh Folk Customs 2391:Evans, J. (1800). 2266:Silver on the Tree 986:Silver on the Tree 811: 736:Aderyn Bee y llwyd 621: 531: 411:under the name of 279: 149: 25: 3074:Horses in culture 3069:Winter traditions 3031: 3030: 2810:: TOPIC 12-T-197. 2243:, pp. 63–79. 2210:. 19 January 2024 2183:South Wales Argus 2157:Wales Arts Review 2140:. 1 January 2000. 2114:. 14 January 2022 2010:, pp. 25–26. 1834:, pp. 93–94. 1695:, pp. 20–21. 1602:, pp. 94–95. 1318:, pp. 83–84. 951:Faber & Faber 876:Welsh Folk Museum 798: 603:Regional coverage 538:. The folklorist 488:flight into Egypt 432:aderyn pica llwyd 388:, a reference to 260:Early development 3081: 3049:Culture of Wales 3044:Welsh traditions 2927: 2920: 2913: 2904: 2890:at FolkWales.org 2787:Audio recordings 2781: 2760: 2751: 2738: 2714: 2695: 2674: 2665: 2652: 2633: 2615: 2608: 2582: 2575: 2557: 2550: 2532: 2525: 2496: 2477: 2460: 2451: 2439: 2428: 2409: 2403: 2396: 2387: 2358: 2339: 2317: 2311: 2305: 2299: 2293: 2287: 2281: 2275: 2269: 2262: 2256: 2250: 2244: 2238: 2232: 2231:, pp. ix–x. 2226: 2220: 2219: 2217: 2215: 2200: 2194: 2193: 2191: 2189: 2174: 2168: 2167: 2165: 2163: 2148: 2142: 2141: 2130: 2124: 2123: 2121: 2119: 2104: 2098: 2092: 2086: 2080: 2074: 2068: 2059: 2053: 2040: 2034: 2028: 2022: 2011: 2005: 1999: 1989: 1983: 1977: 1971: 1961: 1955: 1945: 1939: 1933: 1924: 1918: 1903: 1897: 1891: 1885: 1879: 1873: 1862: 1856: 1847: 1841: 1835: 1829: 1823: 1817: 1811: 1805: 1799: 1789: 1783: 1777: 1771: 1765: 1759: 1753: 1747: 1741: 1735: 1729: 1720: 1714: 1708: 1702: 1696: 1690: 1684: 1674: 1668: 1662: 1656: 1650: 1644: 1643: 1625: 1619: 1609: 1603: 1593: 1584: 1570: 1564: 1554: 1548: 1542: 1536: 1522: 1516: 1506: 1500: 1494: 1488: 1482: 1476: 1470: 1464: 1454: 1448: 1442: 1431: 1425: 1419: 1413: 1398: 1392: 1386: 1376: 1370: 1364: 1355: 1349: 1343: 1337: 1331: 1325: 1319: 1310:, p. 1991; 1297: 1291: 1285: 1276: 1266: 1260: 1250: 1244: 1238: 1229: 1219: 1213: 1195: 1189: 1167: 1161: 1155: 1149: 1127: 1121: 1115: 1104: 1082: 1076: 1075: 1057: 1015:All Hallow's Eve 945: 889: 805:on the steps of 799: 686: 677: 555:in southeastern 484:Feast of the Ass 468: 463: 443:definite article 415:"The Horse" and 212: 52: 51: 50: 44: 3091: 3090: 3084: 3083: 3082: 3080: 3079: 3078: 3034: 3033: 3032: 3027: 3001: 2975: 2934: 2931: 2898:at youtube.com 2865: 2789: 2784: 2763: 2754: 2741: 2726: 2722: 2720:Further reading 2717: 2711: 2698: 2677: 2671:The Mare's Tale 2668: 2655: 2649: 2636: 2613: 2611: 2597:10.2307/2791759 2580: 2578: 2555: 2553: 2530: 2528: 2514:10.2307/2789906 2499: 2493: 2480: 2463: 2454: 2448: 2431: 2425: 2412: 2404: (1804). 2401: 2399: 2390: 2376:10.2307/2791738 2361: 2355: 2342: 2329: 2325: 2320: 2312: 2308: 2300: 2296: 2288: 2284: 2276: 2272: 2263: 2259: 2251: 2247: 2239: 2235: 2227: 2223: 2213: 2211: 2202: 2201: 2197: 2187: 2185: 2176: 2175: 2171: 2161: 2159: 2150: 2149: 2145: 2132: 2131: 2127: 2117: 2115: 2106: 2105: 2101: 2093: 2089: 2081: 2077: 2069: 2062: 2054: 2043: 2035: 2031: 2023: 2014: 2006: 2002: 1994:, p. xvi; 1990: 1986: 1978: 1974: 1966:, p. 441; 1962: 1958: 1950:, p. 403; 1946: 1942: 1934: 1927: 1919: 1906: 1898: 1894: 1886: 1882: 1874: 1865: 1857: 1850: 1842: 1838: 1830: 1826: 1818: 1814: 1806: 1802: 1790: 1786: 1778: 1774: 1766: 1762: 1754: 1750: 1742: 1738: 1730: 1723: 1715: 1711: 1703: 1699: 1691: 1687: 1675: 1671: 1663: 1659: 1651: 1647: 1640: 1627: 1626: 1622: 1610: 1606: 1594: 1587: 1571: 1567: 1555: 1551: 1543: 1539: 1527:, p. 136; 1523: 1519: 1507: 1503: 1495: 1491: 1483: 1479: 1471: 1467: 1455: 1451: 1443: 1434: 1426: 1422: 1414: 1401: 1393: 1389: 1377: 1373: 1365: 1358: 1350: 1346: 1338: 1334: 1326: 1322: 1298: 1294: 1286: 1279: 1267: 1263: 1255:, p. 186; 1251: 1247: 1239: 1232: 1224:, p. 100; 1220: 1216: 1204:, p. 100; 1196: 1192: 1176:, p. 100; 1168: 1164: 1156: 1152: 1144:, p. 186; 1128: 1124: 1116: 1107: 1099:, p. 186; 1083: 1079: 1072: 1059: 1058: 1054: 1050: 1045: 999: 981:The Mare's Tale 947: 943: 940: 937: 935: 933: 927: 807:Chepstow Museum 789: 775: 700: 699: 698: 697: 689: 688: 687: 679: 678: 667: 662: 630:Carmarthenshire 613:Horniman Museum 605: 581:Gloucestershire 526:festivities in 524:St. David's Day 479: 461: 405:Carmarthenshire 291:Catholic Church 277:Mari Lwyd, 2014 267: 262: 214: 206: 203: 200: 198: 196: 194: 183:and Judy had a 141: 47: 46: 45: 17: 12: 11: 5: 3089: 3088: 3085: 3077: 3076: 3071: 3066: 3061: 3056: 3054:Welsh folklore 3051: 3046: 3036: 3035: 3029: 3028: 3026: 3025: 3020: 3015: 3009: 3007: 3003: 3002: 3000: 2999: 2994: 2989: 2983: 2981: 2977: 2976: 2974: 2973: 2968: 2963: 2958: 2953: 2948: 2942: 2940: 2936: 2935: 2932: 2930: 2929: 2922: 2915: 2907: 2894: 2893: 2891: 2885: 2880: 2873: 2864: 2863:External links 2861: 2860: 2859: 2845: 2842:R.U.F. Records 2826: 2811: 2800: 2788: 2785: 2783: 2782: 2761: 2752: 2739: 2723: 2721: 2718: 2716: 2715: 2710:978-1857548471 2709: 2696: 2675: 2666: 2653: 2648:978-1848220829 2647: 2634: 2609: 2576: 2551: 2526: 2497: 2492:978-0863833472 2491: 2478: 2461: 2452: 2446: 2429: 2424:978-1859861295 2423: 2410: 2397: 2388: 2359: 2354:978-0859910286 2353: 2340: 2326: 2324: 2321: 2319: 2318: 2316:, p. 192. 2306: 2294: 2292:, p. 103. 2282: 2270: 2257: 2245: 2233: 2221: 2195: 2169: 2143: 2125: 2112:abersocial.com 2099: 2087: 2075: 2060: 2041: 2037:Ettlinger 1944 2029: 2012: 2000: 1984: 1972: 1956: 1940: 1925: 1923:, p. 109. 1904: 1902:, p. 108. 1892: 1880: 1878:, p. 106. 1863: 1861:, p. 104. 1848: 1836: 1824: 1812: 1810:, p. 148. 1800: 1784: 1772: 1760: 1758:, p. 210. 1748: 1736: 1734:, p. 187. 1721: 1717:Ettlinger 1944 1709: 1705:Ettlinger 1944 1697: 1685: 1679:, p. 58; 1669: 1657: 1645: 1638: 1620: 1614:, p. 55; 1604: 1598:, p. 55; 1585: 1579:, p. 49; 1575:, p. 55; 1565: 1559:, p. 55; 1549: 1537: 1531:, p. 53; 1517: 1511:, p. 95; 1501: 1489: 1477: 1465: 1459:, p. 53; 1449: 1432: 1420: 1399: 1397:, p. 389. 1387: 1381:, p. 96; 1371: 1356: 1354:, p. 392. 1344: 1342:, p. 101. 1332: 1320: 1306:, p. 96; 1302:, p. 81; 1292: 1277: 1261: 1245: 1243:, p. 186. 1230: 1214: 1208:, p. 49; 1200:, p. 54; 1190: 1188:, p. 186. 1184:, p. 12; 1180:, p. 49; 1172:, p. 81; 1162: 1160:, p. 391. 1150: 1140:, p. 12; 1136:, p. 50; 1132:, p. 96; 1122: 1105: 1095:, p. 50; 1091:, p. 96; 1087:, p. 81; 1077: 1070: 1051: 1049: 1046: 1044: 1041: 998: 995: 966:Rowan Williams 959:Vernon Watkins 930: 928: 926: 923: 864:Lowender Peran 856:Yn Chruinnaght 813:The historian 774: 771: 751:Merionethshire 732:West Glamorgan 717: 716: 691: 690: 681: 680: 672: 671: 670: 669: 668: 666: 663: 661: 658: 634:Brecknockshire 604: 601: 573:Christmas Bull 540:Christina Hole 478: 475: 421:West Glamorgan 417:y Gynfas-farch 266: 263: 261: 258: 246:Iorwerth Peate 191: 189: 177:Punch and Judy 140: 137: 133:Vernon Watkins 78:Punch and Judy 15: 13: 10: 9: 6: 4: 3: 2: 3087: 3086: 3075: 3072: 3070: 3067: 3065: 3062: 3060: 3057: 3055: 3052: 3050: 3047: 3045: 3042: 3041: 3039: 3024: 3021: 3019: 3016: 3014: 3011: 3010: 3008: 3004: 2998: 2995: 2993: 2990: 2988: 2985: 2984: 2982: 2978: 2972: 2969: 2967: 2964: 2962: 2959: 2957: 2954: 2952: 2949: 2947: 2944: 2943: 2941: 2939:Christmastime 2937: 2928: 2923: 2921: 2916: 2914: 2909: 2908: 2905: 2901: 2899: 2897: 2892: 2889: 2886: 2884: 2881: 2878: 2874: 2871: 2867: 2866: 2862: 2857: 2853: 2850: 2846: 2843: 2839: 2835: 2831: 2827: 2825:: B00004SZT2. 2824: 2823:Marquis Music 2820: 2816: 2812: 2809: 2808:Topic Records 2805: 2801: 2799: 2795: 2794:Peter Kennedy 2791: 2790: 2786: 2779: 2775: 2771: 2767: 2762: 2758: 2753: 2749: 2745: 2740: 2736: 2732: 2731: 2725: 2724: 2719: 2712: 2706: 2702: 2697: 2693: 2689: 2685: 2681: 2676: 2672: 2667: 2663: 2659: 2654: 2650: 2644: 2640: 2635: 2631: 2627: 2623: 2619: 2610: 2606: 2602: 2598: 2594: 2590: 2586: 2577: 2573: 2569: 2565: 2561: 2552: 2548: 2544: 2540: 2536: 2527: 2523: 2519: 2515: 2511: 2507: 2503: 2498: 2494: 2488: 2484: 2479: 2475: 2471: 2467: 2462: 2458: 2453: 2449: 2447:9780198205708 2443: 2438: 2437: 2430: 2426: 2420: 2416: 2411: 2407: 2398: 2394: 2389: 2385: 2381: 2377: 2373: 2369: 2365: 2360: 2356: 2350: 2346: 2341: 2337: 2333: 2328: 2327: 2322: 2315: 2310: 2307: 2303: 2298: 2295: 2291: 2286: 2283: 2279: 2274: 2271: 2267: 2261: 2258: 2254: 2249: 2246: 2242: 2237: 2234: 2230: 2229:Williams 2006 2225: 2222: 2209: 2205: 2199: 2196: 2184: 2180: 2173: 2170: 2158: 2154: 2147: 2144: 2139: 2135: 2129: 2126: 2113: 2109: 2103: 2100: 2097:, p. 13. 2096: 2091: 2088: 2085:, p. 12. 2084: 2079: 2076: 2073:, p. 45. 2072: 2067: 2065: 2061: 2058:, p. 84. 2057: 2052: 2050: 2048: 2046: 2042: 2039:, p. 89. 2038: 2033: 2030: 2027:, p. 69. 2026: 2021: 2019: 2017: 2013: 2009: 2004: 2001: 1998:, p. 25. 1997: 1993: 1988: 1985: 1982:, p. 26. 1981: 1976: 1973: 1970:, p. 94. 1969: 1965: 1960: 1957: 1954:, p. 94. 1953: 1949: 1944: 1941: 1938:, p. 94. 1937: 1932: 1930: 1926: 1922: 1917: 1915: 1913: 1911: 1909: 1905: 1901: 1896: 1893: 1889: 1884: 1881: 1877: 1872: 1870: 1868: 1864: 1860: 1855: 1853: 1849: 1846:, p. 94. 1845: 1840: 1837: 1833: 1828: 1825: 1821: 1816: 1813: 1809: 1804: 1801: 1798:, p. 87. 1797: 1793: 1788: 1785: 1781: 1776: 1773: 1769: 1764: 1761: 1757: 1752: 1749: 1746:, p. 88. 1745: 1740: 1737: 1733: 1728: 1726: 1722: 1719:, p. 93. 1718: 1713: 1710: 1707:, p. 90. 1706: 1701: 1698: 1694: 1689: 1686: 1683:, p. 57. 1682: 1678: 1673: 1670: 1667:, p. 58. 1666: 1661: 1658: 1654: 1649: 1646: 1641: 1639:9780720003260 1635: 1631: 1624: 1621: 1618:, p. 96. 1617: 1613: 1608: 1605: 1601: 1597: 1592: 1590: 1586: 1583:, p. 12. 1582: 1578: 1574: 1569: 1566: 1563:, p. 49. 1562: 1558: 1553: 1550: 1547:, p. 95. 1546: 1541: 1538: 1535:, p. 55. 1534: 1530: 1526: 1521: 1518: 1515:, p. 55. 1514: 1510: 1505: 1502: 1499:, p. 57. 1498: 1493: 1490: 1487:, p. 93. 1486: 1481: 1478: 1475:, p. 95. 1474: 1469: 1466: 1463:, p. 56. 1462: 1458: 1453: 1450: 1447:, p. 53. 1446: 1441: 1439: 1437: 1433: 1430:, p. 32. 1429: 1424: 1421: 1418:, p. 81. 1417: 1412: 1410: 1408: 1406: 1404: 1400: 1396: 1391: 1388: 1385:, p. 95. 1384: 1380: 1379:Williams 1939 1375: 1372: 1369:, p. 56. 1368: 1363: 1361: 1357: 1353: 1348: 1345: 1341: 1336: 1333: 1329: 1324: 1321: 1317: 1313: 1309: 1305: 1301: 1296: 1293: 1290:, p. 83. 1289: 1284: 1282: 1278: 1275:, p. 12. 1274: 1270: 1265: 1262: 1259:, p. 84. 1258: 1254: 1249: 1246: 1242: 1237: 1235: 1231: 1228:, p. 50. 1227: 1223: 1218: 1215: 1212:, p. 12. 1211: 1207: 1203: 1199: 1194: 1191: 1187: 1183: 1179: 1175: 1171: 1166: 1163: 1159: 1154: 1151: 1148:, p. 83. 1147: 1143: 1139: 1135: 1131: 1126: 1123: 1120:, p. 96. 1119: 1114: 1112: 1110: 1106: 1103:, p. 83. 1102: 1098: 1094: 1090: 1086: 1081: 1078: 1073: 1071:9780720003260 1067: 1063: 1056: 1053: 1047: 1042: 1040: 1038: 1037: 1032: 1028: 1024: 1018: 1016: 1012: 1008: 1004: 996: 994: 992: 989:, the author 988: 987: 982: 978: 973: 971: 967: 964: 960: 956: 952: 946: 939: 924: 922: 920: 916: 912: 911:Border Morris 908: 903: 901: 897: 893: 885: 880: 877: 873: 869: 865: 861: 857: 853: 849: 845: 840: 838: 834: 830: 829:Graig Penllyn 826: 825: 820: 816: 815:Ronald Hutton 808: 804: 801:Footage of a 787: 785: 781: 780:Christmas Eve 772: 770: 766: 764: 763:Blaenau Gwent 760: 756: 752: 748: 744: 739: 737: 733: 728: 726: 722: 714: 709: 708: 707: 705: 695: 685: 676: 664: 659: 657: 655: 654:Monmouthshire 649: 647: 643: 639: 635: 631: 627: 618: 614: 609: 602: 600: 598: 594: 590: 586: 582: 578: 574: 570: 566: 562: 558: 554: 550: 544: 541: 537: 529: 525: 520: 516: 514: 513:mystery plays 510: 509:Monmouthshire 505: 501: 495: 493: 489: 485: 476: 474: 472: 467: 459: 455: 451: 450:soft mutation 447: 444: 440: 435: 433: 429: 426: 422: 418: 414: 410: 409:Pembrokeshire 406: 402: 398: 393: 391: 387: 383: 379: 375: 371: 367: 362: 359: 355: 351: 347: 343: 342: 337: 333: 329: 325: 321: 316: 314: 313: 308: 304: 300: 296: 292: 288: 284: 276: 271: 264: 259: 257: 255: 251: 247: 244: 238: 236: 232: 228: 224: 220: 213: 210: 202: 188: 186: 182: 178: 172: 170: 166: 162: 157: 155: 145: 138: 136: 134: 131:and the poet 130: 124: 122: 118: 114: 110: 106: 102: 98: 94: 90: 86: 81: 79: 74: 69: 67: 63: 59: 56: 49: 43: 38: 34: 30: 23:The Mari Lwyd 21: 3013:Dorset Ooser 2955: 2900: 2895: 2852:Dark Shadows 2837: 2819:Carreg Lafar 2814: 2803: 2769: 2765: 2756: 2750:(3707): 677. 2747: 2744:Country Life 2743: 2737:(3710): 901. 2734: 2730:Country Life 2728: 2700: 2683: 2679: 2670: 2661: 2657: 2638: 2624:(1): 95–96. 2621: 2617: 2588: 2584: 2563: 2559: 2538: 2534: 2505: 2501: 2482: 2473: 2469: 2456: 2435: 2414: 2405: 2392: 2367: 2363: 2344: 2335: 2331: 2323:Bibliography 2309: 2297: 2285: 2273: 2265: 2260: 2248: 2236: 2224: 2212:. Retrieved 2198: 2186:. Retrieved 2182: 2172: 2160:. Retrieved 2156: 2146: 2137: 2128: 2116:. Retrieved 2111: 2102: 2090: 2078: 2032: 2003: 1987: 1975: 1959: 1943: 1895: 1883: 1839: 1827: 1815: 1803: 1787: 1775: 1763: 1751: 1739: 1712: 1700: 1688: 1672: 1660: 1648: 1629: 1623: 1607: 1568: 1552: 1540: 1520: 1504: 1492: 1480: 1468: 1452: 1423: 1390: 1374: 1347: 1335: 1323: 1295: 1264: 1248: 1217: 1193: 1165: 1153: 1125: 1080: 1061: 1055: 1034: 1026: 1022: 1019: 1010: 1000: 991:Susan Cooper 984: 980: 974: 954: 948: 942: 931: 904: 888:Old New Year 881: 866:festival at 841: 822: 812: 802: 776: 767: 761:minister at 747:Edward Jones 740: 735: 729: 720: 718: 703: 701: 650: 622: 615:collection, 597:Morris dance 545: 532: 503: 496: 492:Saint Joseph 490:of Mary and 480: 470: 457: 453: 445: 438: 436: 431: 427: 424: 416: 412: 400: 396: 394: 390:Morris dance 385: 381: 377: 373: 369: 365: 363: 357: 349: 339: 323: 319: 317: 310: 306: 298: 282: 280: 239: 218: 215: 208: 205: 192: 173: 158: 150: 125: 84: 82: 70: 28: 26: 2830:Hugh Lupton 2664:(4): 12–13. 2056:Hutton 1996 1844:Hutton 1996 1832:Hutton 1996 1796:Hutton 1996 1744:Hutton 1996 1525:Peate 1939a 1428:Peate 1939b 1316:Hutton 1996 1288:Hutton 1996 1257:Hutton 1996 1146:Hutton 1996 1101:Hutton 1996 919:Abergavenny 900:Aberystwyth 868:Perranporth 848:Llantrisant 725:Twelfth Day 642:North Wales 617:Forest Hill 528:Los Angeles 471:y Fari Lwyd 466:[v] 354:hobby horse 332:Isle of Man 318:Given that 287:Virgin Mary 139:Description 66:hobby horse 62:South Wales 58:folk custom 37:Y Fari Lwyd 3064:Folk plays 3038:Categories 2844:: RUFCD09. 2834:Chris Wood 2832:, sung by 2817:(1998) by 2476:: 389–393. 2314:Cawte 1978 2302:Cawte 1978 2290:Cawte 1978 2278:Cawte 1978 2214:19 January 2118:14 January 2071:Blake 1967 1992:Jones 1802 1968:Cawte 1978 1964:Evans 1804 1952:Cawte 1978 1948:Evans 1800 1936:Cawte 1978 1921:Cawte 1978 1900:Cawte 1978 1888:Cawte 1978 1876:Cawte 1978 1859:Cawte 1978 1820:Cawte 1978 1792:Cawte 1978 1768:Cawte 1978 1756:Cawte 1978 1677:Peate 1943 1665:Peate 1943 1653:Jones 1888 1616:Cawte 1978 1600:Cawte 1978 1573:Peate 1943 1557:Peate 1943 1545:Cawte 1978 1529:Peate 1943 1509:Cawte 1978 1497:Peate 1943 1485:Peate 1963 1473:Peate 1963 1457:Peate 1943 1445:Peate 1943 1416:Peate 1935 1395:Jones 1888 1383:Cawte 1978 1367:Peate 1943 1352:Jones 1888 1340:Cawte 1978 1328:Cawte 1978 1304:Cawte 1978 1300:Peate 1935 1269:Cawte 1978 1222:Cawte 1978 1202:Cawte 1978 1198:Peate 1943 1174:Cawte 1978 1170:Peate 1935 1158:Jones 1888 1130:Cawte 1978 1118:Cawte 1978 1089:Cawte 1978 1085:Peate 1935 1043:References 1011:Bwca Llwyd 953:published 925:In culture 886:(English: 860:Pan-Celtic 844:Caerphilly 819:Llangynwyd 694:Llangynwyd 638:Ceredigion 561:Derbyshire 551:custom of 425:aderyn bee 378:merri-liwd 374:merri-liwt 370:Merry Lude 350:Laare Vane 254:wassailing 243:folklorist 154:Llangynwyd 111:, and the 89:folklorist 55:wassailing 2971:Old Horse 2961:The Broad 2956:Mari Lwyd 2951:Láir Bhán 2946:Hoodening 2772:: 89–98. 2766:Folk Life 2618:Folk Life 2591:: 53–58. 2508:: 81–82. 2370:: 89–93. 2241:Prat 2011 2095:Tems 1991 2083:Tems 1991 2025:Owen 1987 2008:Owen 1987 1996:Owen 1987 1980:Owen 1987 1808:Hole 1995 1780:Hole 1995 1732:Hole 1995 1693:Owen 1987 1681:Owen 1987 1612:Owen 1987 1596:Owen 1987 1581:Tems 1991 1577:Owen 1987 1561:Owen 1987 1533:Owen 1987 1513:Owen 1987 1461:Owen 1987 1312:Hole 1995 1308:Tems 1991 1273:Tems 1991 1253:Hole 1995 1241:Hole 1995 1226:Owen 1987 1210:Tems 1991 1206:Owen 1987 1186:Hole 1995 1182:Tems 1991 1178:Owen 1987 1142:Hole 1995 1138:Tems 1991 1134:Owen 1987 1097:Hole 1995 1093:Owen 1987 1048:Footnotes 1036:charivari 896:Cwm Gwaun 892:Cowbridge 884:Hen Galan 852:St Fagans 833:Cowbridge 565:Yorkshire 553:East Kent 549:hoodening 504:Mari Lwyd 439:Mari Lwyd 397:Mari Lwyd 366:Mari Lwyd 358:Mari Lwyd 341:Láir Bhán 324:Mari Lwyd 283:Mari Lwyd 265:Etymology 250:Glamorgan 181:fire iron 161:Christmas 121:Old Horse 109:Cotswolds 105:the Broad 97:Hoodening 85:Mari Lwyd 73:Christmas 60:found in 29:Mari Lwyd 2987:Old Ball 2806:(1971), 2338:(2): 45. 2138:BBC News 1027:pynwenta 1023:mynwenta 1007:hay fork 907:Chepstow 872:Cornwall 626:Monmouth 619:, London 401:y Wasail 330:and the 275:Chepstow 231:Nantgarw 165:New Year 113:Old Ball 2966:Old Tup 2692:2792365 2605:2791759 2572:2793144 2547:2793408 2541:: 136. 2522:2789906 2384:2791738 2188:5 March 2162:5 March 1031:May Day 837:Maesteg 831:, near 809:in 2014 784:Mumbles 759:Baptist 646:Wrexham 593:May Day 569:Old Tup 557:England 536:Samhain 477:Origins 428:y llwyd 413:y March 348:as the 344:and in 338:as the 328:Ireland 273:At the 223:flyting 117:Old Tup 107:of the 53:) is a 2838:Ghosts 2748:CXLIII 2735:CXLIII 2707: 2690: 2686:: 96. 2645: 2612: 2603: 2579: 2570: 2566:: 32. 2554: 2545: 2529: 2520: 2489: 2444: 2421: 2400: 2382: 2351: 1636: 1068: 961:. The 850:, and 755:sinful 713:cowydd 577:Dorset 567:, the 386:Morris 209:pwngco 119:, and 3006:Other 2858:2017. 2836:, on 2688:JSTOR 2601:JSTOR 2568:JSTOR 2543:JSTOR 2518:JSTOR 2380:JSTOR 1003:Solva 803:pwnco 336:Irish 320:llwyd 235:poker 219:pwnco 185:besom 169:Gower 33:Welsh 2798:here 2705:ISBN 2643:ISBN 2487:ISBN 2442:ISBN 2419:ISBN 2349:ISBN 2216:2024 2190:2016 2164:2016 2120:2023 1634:ISBN 1066:ISBN 898:and 858:, a 636:and 587:and 579:and 563:and 382:Mari 346:Manx 307:Mari 299:Mari 163:and 101:Kent 27:The 2854:by 2774:doi 2680:Man 2626:doi 2614:——— 2593:doi 2585:Man 2581:——— 2560:Man 2556:——— 2535:Man 2531:——— 2510:doi 2502:Man 2402:——— 2372:doi 2364:Man 1025:or 870:in 749:of 456:to 452:of 376:or 227:ale 99:of 3040:: 2821:, 2770:14 2768:. 2746:. 2733:. 2684:39 2682:. 2662:53 2660:. 2620:. 2599:. 2589:43 2587:. 2564:39 2562:. 2539:39 2537:. 2516:. 2506:35 2504:. 2472:. 2468:. 2378:. 2368:44 2366:. 2336:29 2334:. 2206:. 2181:. 2155:. 2136:. 2110:. 2063:^ 2044:^ 2015:^ 1928:^ 1907:^ 1866:^ 1851:^ 1724:^ 1588:^ 1435:^ 1402:^ 1359:^ 1280:^ 1233:^ 1108:^ 1017:. 921:. 894:, 846:, 473:. 293:, 187:. 135:. 115:, 103:, 39:, 35:: 2926:e 2919:t 2912:v 2875:" 2868:" 2780:. 2776:: 2713:. 2694:. 2651:. 2632:. 2628:: 2622:1 2607:. 2595:: 2574:. 2549:. 2524:. 2512:: 2495:. 2474:5 2450:. 2427:. 2386:. 2374:: 2357:. 2255:. 2218:. 2192:. 2166:. 2122:. 1642:. 1074:. 460:( 458:f 454:m 446:y 211:. 31:(

Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.

Index