¹ Le Roman de Tristan, ed. J Bédier (Paris, 1902–05), i,332–340.

² Cf. ibid., i, 340, n. 4, and vss. 1309 ff.

³ Eilhart von Oberge, [Tristranl], ed. F. Lichtenstein (Strassburg, 1877), vss. 6402–6803. Eilhart's German form is Gymêle, but the French form Camille is attested by MS. 103 of the Prose Tristan, in Thomas, ed. Bédier, ii, 376–378. Eilhart's form for Kaherdin is Ke-henis.

⁴ See, e.g., Thomas, I, 336 ff., ii, 270 ff.; Gertrude Schoepperle, Tristan and Isolt (London-Frankfurt, 1913), i, 121 ff., 211 ff.; W. Golther, Tristan und Isolde (Leipzig, 1907), p. 80; J. Kelemina, Geschichte der Tristansage (Vienna, 1923), pp. 80 f.; L. E. Winfrey, MP, xxv (1928), 257–267.

⁵ Ifor Williams, ed. Bulletin of the Board of Celtic Studies, v (1930), 115–129; a fragmentary version, ed. E. D. Jones, ibid., XIII (1948), 25 f. (a reference I owe to the kindness of Prof essor John J. Parry); a complete version, ed. and trans. T. P. Cross, SP, xvii (1920), 93 ff.; trans. R. S. Loomis, in Thomas of Britain, The Romance of Tristram and Ysolt (New York, 1931), pp. xiii ff.

⁶ Loomis' translation, op. cit., p. xv.

⁷ I, 338.

⁸ Vss. 1309 ff. Brangain's indignation springs from her belief that Isolt had persuaded her to yield to a coward. She would have raised no objections, apparently, if she had believed otherwise.

⁹ Tristan and Isolt, I, 254–256.

¹⁰ The name Kaherdin seems to be best explained by the assimilation of the Welsh Kae Hir to a name with the common Turkish ending -din: Loomis, Romania, LIII (1927), 92 f.; D. Scheludko, ZRP, XLII (1922), 482. The Turkish name Takieddin, e.g., appears in Western sources as Kahadin or Kahedin: Ilinerarium Regis Ricardi, ed. W. Stubbs, Rolls Series (London, 1864), I, 222, 211, 272; Benedict of Peterborough, Gesta Regis Henrici Secundi, ed. Stubbs, Rolls Series (London, 1867), ii, 190. Cf. also the name Noradin (the Turkish Nureddin) in Yvain, v. 596; on this form see W. A. Nitze, Univ. of Calif. Pub. in Mod. Philol., XXVIII (1949), 285, n. 15.

¹¹ The extreme skepticism of Loth, RC, xxxiv (1913), 365 ff., seems hardly justified; cf. also J. van Dam, Neopkilologus, xv (1929–30), 22. The soundest analysis of the text is that by Ifor Williams, Lectures on Early Welsh Poetry (Dublin, 1944), pp. 18–23.

¹² Loomis, Romania, LIII, 92 ff.; Jones, Aberystwyth Studies, viii (1927), 62; Williams, op. cit., p. 18.

¹³ Tristan and Isolt, ii, 391 ff.

¹⁴ On the transmission of the legend see Loomis, Romania, LIII, 82–102; MP, xxxiii (1936), 225 ff.; Thomas, ii, 105 ff.

¹⁵ In Heinrich von Freiberg's continuation of Gottfried (ed. A. Bernl [Halle, 1906], vss. 4918–20), Brangain is even in the same room. Camille, after putting her would-be lover to sleep, retires chastely to Brangain's bed.

¹⁶ Thomas, ii, 376–378. In the other versions of this episode, Brangain is Isolt's attendant. In Eilhart, vss. 8725 ff., no attendant is mentioned in the incident.

¹⁷ Winfrey, MP, xxv, 257–267; Abstracts of Theses, Univ. of Chicago, Humanistic Series, iv (1925–26), 279–283; Nitze, JEGP, xiii (1914), 448.

¹⁸ Eneas, ed. J. J. Salverda de Grave (Paris, 1925), I, vss. 3977 f. The romance is dated usually between 1155 and 1160, though there is considerable uncertainty. Cf. Eneas, i, xix f.; Urban T. Holmes, A History of Old French Literature (New York, 1938), p. 138; E. Faral, Recherches sur les sources latines des contes et romans courtois du moyen âge (Paris, 1913), pp. 410, 169 ff.; E. Hoepffner, Archivum romanicum, xv (1931), 248 ff., xvi (1932), 162 ff.; E. Fredrick, PMLA, L (1935), 984 ff. (who argues for a date near 1150).

¹⁹ On the bier her head reposes upon a pillow madewith the feathers of the “calades”, a fabulous bird that can reveal the outcome of illness (vss. 7459 ff.; cf. n, 135 n.). Winfrey (MP, xxv, 265) suggests this pillow as a parallel to the sleep pillow in the Tristan romances, but there is actually no resemblance in nature or function. Nor can Tarcon really be considered a suitor when he coarsely insults Camille on the battlefield (vss. 7073 ff.):

²⁰ The Vulgate Version of the Arthurian Romances, ed. H. O. Sommer (Washington, 1908–16), iii, 409 f., 426 f. The variant forms of the name are Ganille, Caville, Carville, Kanelle, Carnyle [ibid., Index, s.v. Camille). For discussion of the story see L. A. Paton, Studies in the Fairy Mythology of Arthurian Romance (Boston, 1903), pp. 97 ff.

²¹ The story of Camille in the Lancelot shows the influence of another narrative pattern of Celtic origin. The love tryst interrupted by armed knights, among whom is the lady's gigantic brother (Sommer, iii, 422), and the presence of bright lights, all form part of a widespread Arthurian tradition deriving ultimately from the Irish story of Cuchulainn's visit to Curoi's fortress. For other Arthurian versions of this theme, see Loomis, PMLA, XLVIII (1933), 1000 ff., esp. 1022 f. But in this story the hero bravely repulses the attack by the armed knights, and the motif of the lover's companion and the lady's maid is lacking. In the Arthurian variants of the Irish story the hero is not presented as a ridiculous or cowardly figure, as he is in the Camille stories.

²² E. Kölbing ed. (Leipzig, 1890), vss. 4441 ff. The romance was composed between 1250 and 1300 (J. E. Wells, A Manual of the Writings in Middle English [New Haven, 1926], p. 41). For the sake of intelligibility I have adopted Kölbing's corrections of two obvious scribal errors in the quoted passage, pointed out in his notes (p. 417).

²³ MS. B.N. 9123 (Sommer, ii, 131 n.) reads: “… par lenchantement dont carnilesauoit tant onques nule femme nen sot tant fors que morgain la suer le roy artus. et viuiane que merlins ama tant quil li aprist toutes les merueiles dou monde que li contes uous deui-sera . . . .” Cf. also The Romance of Merlin, ed. H. B. Wheatley (London, 1865–99), I, 185; Jacob van Maerlant, Merlijn, ed. J. van Vloten (Leiden, 1880), vss. 16079 ff.

²⁴ Sommer, in, 414 f.; iv, 117–183 (Morgain's Val sanz Retor); ii, 451 f., 461 (Merlin's imprisonment). See also Paton, Fairy Mythology, pp. 82–84, 208 f. Niniane and Morgain are also confused in the Joie de la Corl episode in Erec: R. S. Loomis, Arthurian Tradition and Chrétien de Troyes (New York, 1949), ch. xxv.

²⁵ Sommer, iv, 117; iii, 426. In the Estoire del Saint Graal (ibid., i, 207 ff.) there is a Camille who seems to be modeled upon Morgain. She discovers the hero in wretched plight, arranges for his healing, and later bestows upon him “boines armes & boin cheual” (ibid., p. 275). These are all stock traditions about Morgain: Loomis, Speculum, xx (1945), 185–197; H. Newstead, PMLA, LXIII (1948), 819 ff.

²⁶ Merlin, ed. G. Paris, J. Ulrich (Paris, 1886), i, 266. This text, the Huth Merlin, relates how Morgain, impressed by Merlin's enchantments, persuades him to teach her necromancy in return for her love. When she learns enough to satisfy her, she banishes him without performing her part of the bargain, “et li dist que elle le feroit honnir se repairoit plus entour Ii. Il en ot duel moult grant.” Whether, as Miss Paton believes (Fairy Mythology, p. 226 n.), this account is due to the influence of the story of Niniane, it supports the statement in Arthour and Merlin by showing how easily one enchantress absorbed stories originally attached to another.

²⁷ Sommer, II, 206–213, 280, 421, 450–452. For discussion of this version and others see Paton, pp. 204–227, and E. Brugger's series of learned articles in ZFSL, xxix-xxxv (1905–09).

²⁸ The fact that the pillow is said to be placed in his arms instead of under his head is an insignificant alteration of the basic tradition. This is clearly the same kind of sleep-inducing pillow as the others.

¹⁹ Cf. the parallel account in the Vulgate Lancelot (Sommer, iii, 21). The pillow is missing here, but Niniane uses the other device of inscribing words upon her body “que ia tant com il i fussent ne la peust nus hons despucheler ne iesir a lui carnelment.”

⁸⁰ Cf. Newstead, PMLA, LXiii, 826; Loomis, Arthurian Tradition, ch. xxv.

³¹ PMLA, xlv (1930), 438–441; Arthurian Tradition, ch. xiv.

³² Paton, Fairy Mythology, p. 245. For a similar etymology from “the Chaldean”, see Newstead, Bran the Blessed in Arthurian Romance (New York, 1939), pp. 89 ff.

³³ Huth Merlin, ed. Paris, Ulrich, ii, 77 ff.; Loomis, PMLA, xlv, 438 f.

³⁴ Les Mabinogion, trans. J. Loth, 2 ed. (Paris, 1913), i,92–96.

³⁵ Ibid., i, 98–103.

³⁶ Ibid., i, 99.

³⁷ Cf. ibid., i, 102, n. 1; Pedeir Keine y Mabinogi, ed. Ifor Williams (Cardiff, 1930), p. 136 f.; The Mabinogion, trans. T. P. Ellis, J. Lloyd (Oxford, 1929), i, 27, nn. 68, 69. For similar instances of distortion in the Mabinogion, see W. J. Gruffydd, Math vab Ma-thonwy (Cardiff, 1928), p. 305. Timothy Lewis, History, xxxi (1946), 85–99, argues that the Welsh phrase usually interpreted as “badger in the bag” has nothing to do with badgers but is rather the equivalent of the Latin “saccus cum brocca” found in documents relating to English serjeanties in Wales, with special reference to the capturing of prisoners. This explanation is hardly more satisfying than the traditional one since it creates as many dif-ficulties, but even if it should prove to be correct, it would merely mean that the extant account of Gwawl's captivity is a late modification introduced by some redactor to “modernize” the story, as we had already suspected. Professor Parry kindly called this article to my attention.

³⁸ Loth, Les Mabinogion, i,307, n. 2. Cf. ibid., I, 145,147 f., for another reference to the birds of Riannon.

Marie Trevelyan, Folklore and Folk-Stories of Wales (London, 1909), pp. 98 f. Cf. also the Welsh charm to cause sleep cited by Schoepperle, Tristan and Isolt, I, 257; and Loomis, Arthurian Tradition, ch. XVIII, on the significance of thorn trees.

⁴⁰ Serglige Con Culainn, ed. Myles Dillon (Columbus, Ohio, 1941). On the date see A. C. L. Brown, The Origin of the Grail Legend (Cambridge, Mass., 1943), pp. 16 f., and Dillon, p. viii. The influence of the Serglige upon Arthurian romance is discussed in A. C. L. Brown, [Harvard] Studies and Notes in Philol. and Lit., viii (1903), 40; Paton, Fairy Mythology, pp. 29 ff.; PMLA, LXIII, 822 ff.; Loomis, Arthurian Tradition, chs. L, LI.

⁴¹ Paton, Fairy Mythology, p. 56; Paton, Les Prophecies de Merlin (New York, 1926–27), I, 414; Sir Thomas Malory, Works, ed. E. Vinaver (Oxford, 1947), n, 648. 42 Newstead, PMLA, LXIII, 826 f.

⁴³ G. Perrie Williams ed. (Paris, 1929), vss. 4487–4947. The romance was probably composed in the first years of the 13th century or somewhat earlier (ibid., pp. vii f.).

⁴⁵ The enchantress is said to have remained a virgin until this occasion (vss. 4817 f.): “… non de pucele perdi / La dame dales son ami.” But since this occurs in a passage which the author modeled upon Erec, it may not be a traditional feature; cf. W. H. Scho-field, [Harvard] Studies and Notes in Philol. and Lit., rv (1895), 73. Anyway, since Brangain had already yielded her virginity on the night of Isolt's marriage to Mark, this detail, if it was in the original tradition, had to be omitted.

⁴⁶ Romania, LVIII (1932), 426–430.

⁴⁷ Ibid., p. 430.

⁴⁸ These three tales are printed in P. Kennedy, Legendary Fictions of the Irish Celts (London, 1866), pp. 132 ff., 177 ff., 232 ff. In the first tale (dated 1725, p. 133), the hero imagines himself in a boat on a stormy sea, but he is only in a cullender over a vat of beer; the second time he thinks he is pursued by a dreadful beast so that he falls into a suffocating river, but he is only lying face down in a pig trough with a tiny pig nearby. In the second tale, the hero fancies that he is attacked by fierce birds in a tree, but he is only on the hen-roost; the second time, he thinks he is suspended on a branch over a river to escape from fierce dogs, but he is only on the potrack; the third time, he believes himself to be suffering the pangs of childbirth. In the third tale he appears to be tumbling into a boiling well, though he is only astride a flesh-fork over a soup caldron; the second time, the gigantic beast that seems to pin him to the earth is only a tame cat licking his face; the third time, he thinks he is in childbed. The pillow enchantment in Le Bel Inconnu corresponds most closely to the second enchantment in the first and third Irish tales.

⁴⁹ L. A. Paton, Sir Lancelot of the Lake (New York, 1929), pp. 7–12; Fairy Mythology, pp. 185, 187. On her identity with Morgain, see Loomis, Speculum, xx, 188, 190. Her son's name is Mabuz, a derivative of French Mabon. In Welsh tradition, Mabon's mother is Modron, Avallach's daughter and Owein's mother by Urien. Similarly, Morgain's father is Avallo or Avalloc, and she is the mother of Yvain by Urien.

⁵⁰ H. F. Williams ed. (Ann Arbor, 1947), vss. 733 ff. Cf. Newstead, PMLA, LXI (1946), 932 ff.; Loomis, Arthurian Tradition, pp. 92, 368, n. 17.

⁵¹ Paul Sébillot, Contes Populaires de la Haute-Bretagne (Paris, 1880), i, 113–118. Unfortunately Sébillot does not print the variant from Ille-et-Vilaine, but in a note (p. 118) he observes that in this variant “un petit oreillier” plays the rôle of the white wand in the published version. This tale is a version of the fabliau of “Constant du Hamel”, ed. Montaiglon, Raynaud, Recueil des Fabliaux (Paris, 1880), iv, 166–198. For discussion of the oriental type to which it belongs see Somadeva, The Ocean of Story, trans. C. Tawney, ed. N. M. Penzer (London, 1924), i, 42–44; E. Cosquin, Romania, XL (1911), 487 ff. A similar story without the pillow is printed in J. F. Campbell, Popular Tales of the West Highlands (Edinburgh, 1890), i, 36 f.

⁵² The stories we have been studying should be distinguished from those about a wife who administers a sleeping draught to her unloved husband to preserve herself for the embraces of the man she loves. The differences in motivation and circumstances indicate that this group forms a distinct, though superficially analogous, class. Examples are to be found in Orson de Beauvais, Les Enfances Guillaume, Raoul de Cambrai, and, of course, Cligès. Cf. G. Paris, Journal des Savants (1902), p. 446.

⁵³ Johannis de Alta Silva, Dolopathos, ed. A. Hilka (Heidelberg, 1913), pp. 63–66. The French translation of the story by Herbert does not differ materially though it is more detailed. This translation, Li Romans de Dolopathos, ed. C. Brunet, A. de Montaiglon (Paris, 1856) pp. 244–259, may be dated between 1207 and 1212, according to G. Paris, Romania, ii (1873), 500. A German version of the Dolopathos was published by M. Haupt, Altdeutsche Blätter, i (1836), 143–149. A different version of the story appears in the Gesta Romanorum, ed. W. Dick (Erlangen, 1890), pp. 142–146; here instead of a pillow or a feather, a “carta” is placed between the sheet and the coverlet of the bed. Cf. also the edition of the Gesta by H. Oesterley (Berlin, 1872), p. 605.

⁵⁴ Enchanted feathers are common in Breton folk tales; e.g., Sébillot, Contes populaires de la Haute-Bretagne, i,62,98; ii, 195,207.

⁵⁵ Johannis de Alta Silva, Dolopathos, ed. Hilka, p. 107: “Hic ergo narrationi meo flnem imponens lectorem rogo ne incredibilia uel impossibilia me scripsisse contendat nec me iudicet reprehensibilem, quasi eos imitatus sim quorum uitia in libri prefatiuncula carpse-rim, quia non ut uisa sed ut audita ad delectationem et utilitatem legentium, si qua forte ibi sint, a me scripta sunt.” Laura Hibbard (Loomis) rightly points out that Johannis is here referring not to folk versions but to jongleurs' tales: Mediæval Romance in England (New York, 1924), p. 240.

⁵⁶ For discussion and references see Archer Taylor, Handwörterbuch des deutschen Märchens, ed. J. Boite, L. Mackensen (Berlin, 1934), ii, 153 f.; A. Wesselski, Märchen des Mittelalters (Berlin, 1925), pp. 163–168, 252–254; V. Chauvin, Bibliographie des Ouvrages Arabes (Liège—Leipzig, 1904), viii, 200 f.; G. Paris, Romania, ii, 481–503; T. Benfey, Kleinere Schriften (Berlin, 1890–92), ii, 543 f.; K. Simrock, Die Quellen des Shakespeare, 2 ed. (Bonn, 1872), pp. 242 ff.; B. V. Wenger, Shakespeare Jahrbuch, LXV (1929), 92–174.

⁵⁷ In the Breton tale cited above, for example, the collection of money is motivated by the heroine's need for a dowry, without which she cannot marry her true love. In Constant du Hamel and its analogues the heroine needs the money to ransom her husband or to obtain his release from prison or for some other admirable purpose.

⁵⁸ Märchen des Mütelallers, p. 252.

⁵⁹ Romania, viii (1879), 59 f.

⁶⁰ Doon, ed. Paris, Romania, VIII, 61 ff., vss. 116 ff.

⁶¹ Paris (ibid., p. 60) thinks there is a connection between the softness of this bed and the fact that in Dolopathos the hero throws aside the pillow because he attributes his sleep on the earlier visit to the enticing softness of the bed.

⁶² Cf. the Breton gwerziou which tell of a fay who offers herself to a mortal, adding that if he refuses to marry her he will remain seven years in his bed or die at the end of three days: Sébillot, Le Folk-Lore de France (Paris, 1904), i, 263.

⁶³ Loomis, Arthurian Tradition, ch. xv; Newstead, PMLA, LXIII, 803–818.

⁶⁴ Arthurian Tradition, ch. xv. The identification rests upon the following correspondences: Morcades inhabits a castle with 500 ladies and damsels (J. L. Weston, Legend of Perceval, i, 193), while the heroine of Doon dwells in “le chastel as puceles”; Morcades, like the heroine of Doon, bears a son out of wedlock and sends him away with a ring to identify him (Les Enfances Gauvain, ed. P. Meyer, Romania, xxxix [1910], 19–23). Her son, like the son of the Lady of Daneborc, engages in combat with his father before they recognize each other (Sommer, ii, 317). On Morcades, see Newstead, PMLA, LXIII, 809, n. 23, and on Morgawse, Morgain, etc., see E. Brugger, ZRP, LXIII (1943), 293–304.

⁶⁵ Le Bel Inconnu, vss. 1933 ff., 1939 f., esp. vss. 4933–45:

Mes pere fu molt rices rois,

Qui molt fu sages et cortois,

Onques n'ot oir ne mes que moi;

Et m'ama tant en bonne foi

Que les set ars me fist aprendre

Tant que totes les soc entendre:

Si sai tos encantemens fare.

On this fay see Brugger, ZRP, LXIII, 137–144.

⁶⁶ Cf. the tradition about Morgain recorded in the Gesta Regum Britannia (quoted in Paton, Fairy Mythology, p. 46) :

Regia virgo locis et rebus presidet istis,

Virginibus stipata suis pulcherrima pulchris

Nimpha, decens vultu, generosis patribus orta,

Consilio pollens, medicine nobilis arte.

In a Breton legend from lie Molène (W. Y. E. Wentz, The Fairy-Faith in Celtic Countries [Rennes, 1909], p. 101), “la Morgane” is called “une vierge séductrice.” Cf. Speculum, xx, 198.

⁶⁷ Sommer, iv, 123, 140, 151; v, 92, 215 f.; Les Prophecies de Merlin, ed. Paton, i, 414. For other tests imposed by Morgain, see Paton, Fairy Mythology, pp. 104 ff.

⁶⁸ Märchen des Mittelalters, p. 252.

⁶⁹ Li Romans de Dolopathos, ed. Brunet, Montaiglon, vss. 10324 ff.; Paton, Fairy Mythology, pp. 67 f., n. 5.

⁷⁰ Johannis de Alta Silva, Dolopathos, ed. Hilka, pp. 80 ff.; L. A. Hibbard, Mediæval Romance in England, pp. 240 f., 248; J. R. Reinhard, The Survival of Geis in Mediæval Romance (Halle, 1933), pp. 382–384; T. P. Cross, MP, xii (1915), 31–37.

⁷¹ Tristan and Isolt, I, 257 ff.

⁷² Thomas, i, 327–336; Eilhart, vss. 6204–6541.

⁷³ Tristan and holt, i, 152–156. Other elements in this part of the romance are discussed, ibid., i, 138 ff.

⁷⁴ The Lays of Désiré, Gracient, and Melion, ed. E. M. Grimes (New York, 1928), pp. 76–101 (Graelent); Die Lais der Marie de France, ed. K. Warnke, 3 ed. (Halle, 1925), pp. 86112 (Lanval); W. H. French, C. B. Hale, Middle English Metrical Romances (New York, 1930), pp. 345–380 (Sir Launfal).

⁷⁵ The same motif occurs in two Italian canlari of the 14th century: Liombruno, ed. E. Levi, Fiore di Leggende (Bari, 1914), st. 42 ff., and Pulzella Gaia (ibid.), st. 45 ff.

⁷⁶ Tristan and Isolt, i, 151 f.

⁷⁷ Speculum, xx, 183 ff.

⁷⁸ Ibid., pp. 191 ff.; Cross, MP, xii, 622 ff.; Reinhard, Survival of Geis, pp. 218 ff.

⁷⁹ In Carduino, ed. P. Rajna (Bologna, 1873), pp. 20 ff., the hero fails to obtain the enchantress, though in the related tale of Le Bel Inconnu he eventually succeeds. This may be of small significance, however, since the magic pillow is missing in the Italian version and the whole account shows signs of abbreviation.

⁸⁰ Speculum, XX, 202, n. 4; Arthurian Tradition, ch. xxii.

⁸¹ MP, xxv, 267; J. van Dam, Zur Vorgeschichte des Höfischen Epos (Bonn, 1923), pp. 111 ff.