NOTES TO KING ARTHUR.

1.—Page 201, stanza iv.While Cymri's dragon, from the Roman's hold,Spread with calm wing o'er Carduel's domes of gold.The Carduel of theFabliauxis not easily ascertained: it is here identified with Caerleon on the Usk, the favourite residence of Arthur, according to the Welch poets. This must have been a city of no ordinary splendour in the supposed age of Arthur, while still fresh from the hands of the Roman; since, so late as the twelfth century, Giraldus Cambrensis, in his well-known description, speaks as an eye-witness of the many vestiges of its former splendour. "Immense palaces, ornamented with gilded roofs, in imitation of Roman magnificence, a tower of prodigious size, remarkable hot baths, relics of temples," &c. (Giraldus Cambrensis, Sir R. Hoare's translation, vol. i. p. 103.) Geoffrey of Monmouth (1. ix. c. 12) also mentions, admiringly, the gilt roofs of Caerleon, a subject on which he might be a little more accurate than in those other details in his notable chronicle, not drawn from the same ocular experience. The luxurious Romans, indeed, had bequeathed to the chiefs of Britain abodes of splendour and habits of refinement which had no parallel in the Saxon domination. Sir F. Palgrave truly remarks, that even in the fourteenth century the edifices raised in Britain by the Romans were so numerous and costly as almost to excel any others on this side of the Alps. Caerleon (Isca Augusta) was the Roman capital of Siluria, the garrison of the renowned Second or Augustan legion, and the Palatian residence of the Prætor. It was not, however, according to national authority, founded by the Romans, but by the mythical Belin Mawr, three centuries before Cæsar's invasion. It is scarcely necessary to observe, that the dragon was the standard of the Cymry (a word, by the way, which I trust my Welch readers will forgive me for spelling Cymri).

1.—Page 201, stanza iv.

While Cymri's dragon, from the Roman's hold,Spread with calm wing o'er Carduel's domes of gold.

The Carduel of theFabliauxis not easily ascertained: it is here identified with Caerleon on the Usk, the favourite residence of Arthur, according to the Welch poets. This must have been a city of no ordinary splendour in the supposed age of Arthur, while still fresh from the hands of the Roman; since, so late as the twelfth century, Giraldus Cambrensis, in his well-known description, speaks as an eye-witness of the many vestiges of its former splendour. "Immense palaces, ornamented with gilded roofs, in imitation of Roman magnificence, a tower of prodigious size, remarkable hot baths, relics of temples," &c. (Giraldus Cambrensis, Sir R. Hoare's translation, vol. i. p. 103.) Geoffrey of Monmouth (1. ix. c. 12) also mentions, admiringly, the gilt roofs of Caerleon, a subject on which he might be a little more accurate than in those other details in his notable chronicle, not drawn from the same ocular experience. The luxurious Romans, indeed, had bequeathed to the chiefs of Britain abodes of splendour and habits of refinement which had no parallel in the Saxon domination. Sir F. Palgrave truly remarks, that even in the fourteenth century the edifices raised in Britain by the Romans were so numerous and costly as almost to excel any others on this side of the Alps. Caerleon (Isca Augusta) was the Roman capital of Siluria, the garrison of the renowned Second or Augustan legion, and the Palatian residence of the Prætor. It was not, however, according to national authority, founded by the Romans, but by the mythical Belin Mawr, three centuries before Cæsar's invasion. It is scarcely necessary to observe, that the dragon was the standard of the Cymry (a word, by the way, which I trust my Welch readers will forgive me for spelling Cymri).

2.—Page 203, stanza xviii.And through the vale the shrillBON-LEF-HERrings.The shout of war.

2.—Page 203, stanza xviii.

And through the vale the shrillBON-LEF-HERrings.

The shout of war.

3.—Page 204, stanza xix.So from theRock of Birdsthe shout of war.The Rock of Birds—Craig y Deryn—so called from the number of birds (chiefly those of prey) that breed on them.

3.—Page 204, stanza xix.

So from theRock of Birdsthe shout of war.

The Rock of Birds—Craig y Deryn—so called from the number of birds (chiefly those of prey) that breed on them.

4.—Page 206, stanza xxxiii.And found no billow where its beam could rest."Qual d'acqua chiara il tremolante lume," &c.—Ariosto, canto viii., stanza 71.

4.—Page 206, stanza xxxiii.

And found no billow where its beam could rest.

"Qual d'acqua chiara il tremolante lume," &c.—Ariosto, canto viii., stanza 71.

5.—Page 207, stanza xlv.Where sateDuw-Iou, ere his reign was lost.Duw-Iou (the Taranus of Lucan), the most solemn and august, though not the most popular of the Druidical divinities; answering to the classic Jupiter.

5.—Page 207, stanza xlv.

Where sateDuw-Iou, ere his reign was lost.

Duw-Iou (the Taranus of Lucan), the most solemn and august, though not the most popular of the Druidical divinities; answering to the classic Jupiter.

6.—Page 209, stanza liv.And the Pale Horse rose ghastly o'er the dead.The White Horse, the standard of the Saxons.

6.—Page 209, stanza liv.

And the Pale Horse rose ghastly o'er the dead.

The White Horse, the standard of the Saxons.

7.—Page 211, stanza lxx.Shook to the foot-tread of invading Gaul.Pausan.Phoc.c. 28.

7.—Page 211, stanza lxx.

Shook to the foot-tread of invading Gaul.

Pausan.Phoc.c. 28.

8.—Page 212, stanza lxxvi.Of polish'd Chivalry, the primal ten.The ten manly games (Gwrolgampau).

8.—Page 212, stanza lxxvi.

Of polish'd Chivalry, the primal ten.

The ten manly games (Gwrolgampau).

9.—Page 212, stanza lxxvii.WhichHeus, the Guardian, taught the Celt to wield.Heusis the same deity asEsus, orHesus, mentioned in Lucan, the Mars of the Celts. According to the Welch triads,Heus(orHu—Hu Gadarn;i. e.the mighty Guardian, or Inspector) brought the people of Cymry first into this isle, from the summer country called Defrobanni (in the Tauric Chersonese), over the Hazy Sea (the German Ocean). Davies, in his Celtic Researches, observes that some commentator, at least as old as the twelfth century, repeatedly explains the situation of Defrobanni as "that on which Constantinople now stands." "This comment," adds Davies, "would not have been made without some authority; it belongs to an age which possessed many documents relating to the history of the Britons which are now no longer extant."It would be extremely important towards tracing the origin of the Cymry, if authentic and indisputable records of such traditions of their migration from the East can be found in their own legends at an age before learned conjecture could avail itself of the passages in Herodotus and Strabo, which relate to the Cimmerians, and tend to identify that people with our Cymrian ancestors. We find in the first (1. i. c. 14), that the Cimmerians, chased from their original settlements by the Nomadic Scythians, came to Lydia, where they took Sardis (except the citadel). In this account Strabo, on the authority of Callisthenes and Callinus, confirms Herodotus.In flying from their Scythian foes, the Cimmerians took their course by the sea-coasts to Sinope, and the Cimmerian Bosphorus, and as, after this flight, the old Cimmerian league was broken up, and the tribes dispersed, this gives us the evident date for such migrations as Hu Gadarn is supposed to head; and the coincidence between Welch traditions (if genuinely ancient) and classical authority becomes very remarkable. For the additional corroboration of the hypothesis thus suggested, which is afforded by the identity between the Cimmerians of Asia and the Cimbri of Gaul, see Strabo (1. vii. p. 424, the Oxford edition, 1807). It is curious to note in Herodotus (1. iv. c. 11) that the same domestic feuds which destroyed the Cymrian empire in Britain destroyed the Cimmerians in their original home. While the Scythians invaded them, they quarrelled amongst themselves whether to fight or fly, and settled the dispute by fighting each other, and flying from the enemy.

9.—Page 212, stanza lxxvii.

WhichHeus, the Guardian, taught the Celt to wield.

Heusis the same deity asEsus, orHesus, mentioned in Lucan, the Mars of the Celts. According to the Welch triads,Heus(orHu—Hu Gadarn;i. e.the mighty Guardian, or Inspector) brought the people of Cymry first into this isle, from the summer country called Defrobanni (in the Tauric Chersonese), over the Hazy Sea (the German Ocean). Davies, in his Celtic Researches, observes that some commentator, at least as old as the twelfth century, repeatedly explains the situation of Defrobanni as "that on which Constantinople now stands." "This comment," adds Davies, "would not have been made without some authority; it belongs to an age which possessed many documents relating to the history of the Britons which are now no longer extant."

It would be extremely important towards tracing the origin of the Cymry, if authentic and indisputable records of such traditions of their migration from the East can be found in their own legends at an age before learned conjecture could avail itself of the passages in Herodotus and Strabo, which relate to the Cimmerians, and tend to identify that people with our Cymrian ancestors. We find in the first (1. i. c. 14), that the Cimmerians, chased from their original settlements by the Nomadic Scythians, came to Lydia, where they took Sardis (except the citadel). In this account Strabo, on the authority of Callisthenes and Callinus, confirms Herodotus.

In flying from their Scythian foes, the Cimmerians took their course by the sea-coasts to Sinope, and the Cimmerian Bosphorus, and as, after this flight, the old Cimmerian league was broken up, and the tribes dispersed, this gives us the evident date for such migrations as Hu Gadarn is supposed to head; and the coincidence between Welch traditions (if genuinely ancient) and classical authority becomes very remarkable. For the additional corroboration of the hypothesis thus suggested, which is afforded by the identity between the Cimmerians of Asia and the Cimbri of Gaul, see Strabo (1. vii. p. 424, the Oxford edition, 1807). It is curious to note in Herodotus (1. iv. c. 11) that the same domestic feuds which destroyed the Cymrian empire in Britain destroyed the Cimmerians in their original home. While the Scythians invaded them, they quarrelled amongst themselves whether to fight or fly, and settled the dispute by fighting each other, and flying from the enemy.

10.—Page 212, stanza lxxvii.Our Titan sires from Defrobanni's plain."Our Titan sires,"—according to certain mythologists, the Celts, or Cimmerians, were the Titans.

10.—Page 212, stanza lxxvii.

Our Titan sires from Defrobanni's plain.

"Our Titan sires,"—according to certain mythologists, the Celts, or Cimmerians, were the Titans.

11.—Page 214, stanza xciii.Strides in the circles of unthinking men.Imitated from Schiller.

11.—Page 214, stanza xciii.

Strides in the circles of unthinking men.

Imitated from Schiller.

12.—Page 215, stanza c.And frank Gawaine,Whom mirth for ever, like a fairy child,Lock'd from the cares of life.Some liberty, in the course of this poem, will be taken with the legendary character, less perhaps of the Gawaine of the Fabliaux, than of the Gwalchmai (Hawk of Battle) of the Welch bards. In both, indeed, this hero is represented as sage, courteous, and eloquent; but he is a livelier character in the Fabliaux than in the tales of his native land. The characters of many of the Cymrian heroes, indeed, vary according to the caprice of the poets. Thus Kai, in the Triads, one of the Three Diademed chiefs of battle and a powerful magician, is, in the French romances, Messire Queux, the chief of the cooks; and in the Mabinogion,[A]he is at one time but an unlucky knight of more valour than discretion, and at another time attains the dignity assigned to him in the Triads, and exults in supernatural attributes. And poor Gawaine himself, the mirror of chivalry, in most of the Fabliaux is, as Southey observes, "shamefully calumniated" in theMort D'Arthuras the "false Gawaine." The Caradoc of this poem is not intended to be identified with the hero Caradoc Vreichvras. The name was sufficiently common in Britain (it is the right reading for Caractacus) to allow to the use of the poet as many Caradocs as he pleases.

12.—Page 215, stanza c.

And frank Gawaine,Whom mirth for ever, like a fairy child,Lock'd from the cares of life.

Some liberty, in the course of this poem, will be taken with the legendary character, less perhaps of the Gawaine of the Fabliaux, than of the Gwalchmai (Hawk of Battle) of the Welch bards. In both, indeed, this hero is represented as sage, courteous, and eloquent; but he is a livelier character in the Fabliaux than in the tales of his native land. The characters of many of the Cymrian heroes, indeed, vary according to the caprice of the poets. Thus Kai, in the Triads, one of the Three Diademed chiefs of battle and a powerful magician, is, in the French romances, Messire Queux, the chief of the cooks; and in the Mabinogion,[A]he is at one time but an unlucky knight of more valour than discretion, and at another time attains the dignity assigned to him in the Triads, and exults in supernatural attributes. And poor Gawaine himself, the mirror of chivalry, in most of the Fabliaux is, as Southey observes, "shamefully calumniated" in theMort D'Arthuras the "false Gawaine." The Caradoc of this poem is not intended to be identified with the hero Caradoc Vreichvras. The name was sufficiently common in Britain (it is the right reading for Caractacus) to allow to the use of the poet as many Caradocs as he pleases.

13.—Page 216, stanza ciii.Frank youth, high thoughts, crown'd Nature's kings in both.Lancelot was, indeed, the son of a king, but a dethroned and a tributary one. The popular history of his infancy will be told in a subsequent book.

13.—Page 216, stanza ciii.

Frank youth, high thoughts, crown'd Nature's kings in both.

Lancelot was, indeed, the son of a king, but a dethroned and a tributary one. The popular history of his infancy will be told in a subsequent book.

14.—Page 216, stanza cvii.WelcomeBal-Huanback to yon sweet sky.Bal-Huan, the sun. Those heaps of stone found throughout Britain (Crugiau or Carneu), were sacred to the sun in the Druid worship, and served as beacons in his honour on May eve. May was his consecrated month. The rocking-stones which mark these sanctuaries were called amber-stones.

14.—Page 216, stanza cvii.

WelcomeBal-Huanback to yon sweet sky.

Bal-Huan, the sun. Those heaps of stone found throughout Britain (Crugiau or Carneu), were sacred to the sun in the Druid worship, and served as beacons in his honour on May eve. May was his consecrated month. The rocking-stones which mark these sanctuaries were called amber-stones.

15.—Page 216, stanza cvii.May fill with joy theVale of Melody.Cwm-pPenllafar, the Vale of Melody—so called (as Mr. Pennant suggests) from the music of the hounds when in full cry over the neighbouring Rock of the Hunter.

15.—Page 216, stanza cvii.

May fill with joy theVale of Melody.

Cwm-pPenllafar, the Vale of Melody—so called (as Mr. Pennant suggests) from the music of the hounds when in full cry over the neighbouring Rock of the Hunter.

1.—Page 218, stanza iii.By lips as gay the Hirlas horn is quaft.The Hirlas, or drinking-horn, made of the buffalo horn, enriched with gold or silver. The Hirlas song of "Owen Prince of Powys" is familiar to all lovers of Welch literature.

1.—Page 218, stanza iii.

By lips as gay the Hirlas horn is quaft.

The Hirlas, or drinking-horn, made of the buffalo horn, enriched with gold or silver. The Hirlas song of "Owen Prince of Powys" is familiar to all lovers of Welch literature.

2.—Page 219, stanza viii.Therein Sir Brut, expell'd from flaming Troy.Caradoc's version of the descent of Brut differs somewhat from that of Geoffrey of Monmouth, but perhaps it is quite as true. According to Geoffrey, Brut is great-grandson to Æneas, and therefore not expelled from "flamingTroy." Caradoc follows his own (no doubt authentic) legends, also, as to the aboriginal population of the island, which, according to Geoffrey, were giants, not devils. The cursory and contemptuous way in which that delicious romance-writer speaks of these poor giants is inimitable—"Albion a nemine, exceptis paucis gigantibus, inhabitabatur."—"Albion was inhabited by nobody—except, indeed, a few giants!"

2.—Page 219, stanza viii.

Therein Sir Brut, expell'd from flaming Troy.

Caradoc's version of the descent of Brut differs somewhat from that of Geoffrey of Monmouth, but perhaps it is quite as true. According to Geoffrey, Brut is great-grandson to Æneas, and therefore not expelled from "flamingTroy." Caradoc follows his own (no doubt authentic) legends, also, as to the aboriginal population of the island, which, according to Geoffrey, were giants, not devils. The cursory and contemptuous way in which that delicious romance-writer speaks of these poor giants is inimitable—"Albion a nemine, exceptis paucis gigantibus, inhabitabatur."—"Albion was inhabited by nobody—except, indeed, a few giants!"

3.—Page 219, stanza viii.And bids that Saint, who now speaks Welch on high.Saintbran, the founder of one of the three sacred lineages of Britain, was the first introducer of Christianity among the Cymry.

3.—Page 219, stanza viii.

And bids that Saint, who now speaks Welch on high.

Saintbran, the founder of one of the three sacred lineages of Britain, was the first introducer of Christianity among the Cymry.

4.—Page 223, stanza xxxv.And thou, fair favourite in the Fairy court.Gwyn-ab-nudd, the king of the fairies. He is, also, sometimes less pleasingly delineated as the king of the infernal regions; the Welch Pluto—much the same as, in the chivalric romance-writers, Proserpine is sometimes made the queen of the fairies.

4.—Page 223, stanza xxxv.

And thou, fair favourite in the Fairy court.

Gwyn-ab-nudd, the king of the fairies. He is, also, sometimes less pleasingly delineated as the king of the infernal regions; the Welch Pluto—much the same as, in the chivalric romance-writers, Proserpine is sometimes made the queen of the fairies.

5.—Page 226, stanza lv."Arthur my name, fromYnys VelI come.Ynys Vel; one of the old Welch names for England.

5.—Page 226, stanza lv.

"Arthur my name, fromYnys VelI come.

Ynys Vel; one of the old Welch names for England.

6.—Page 227, stanza lxv."A witch."—"All women till they're wed are witches!The witchMourge, orMorgana(historicallyAnna), was Arthur's sister.

6.—Page 227, stanza lxv.

"A witch."—"All women till they're wed are witches!

The witchMourge, orMorgana(historicallyAnna), was Arthur's sister.

7.—Page 228, stanza lxxiv.Loud neigh'd the destrier at the welcome clang.Destrier;—This word has been objected to, but it is so familiarly used by our Anglo-Norman minstrels, as well as by the great Masters of romantic poetry, that I have ventured, though not without diffidence, to retain it.Montaigne, in his chapter on "the Warhorses called Destriers," derives the word from the LatinDextrarius.

7.—Page 228, stanza lxxiv.

Loud neigh'd the destrier at the welcome clang.

Destrier;—This word has been objected to, but it is so familiarly used by our Anglo-Norman minstrels, as well as by the great Masters of romantic poetry, that I have ventured, though not without diffidence, to retain it.Montaigne, in his chapter on "the Warhorses called Destriers," derives the word from the LatinDextrarius.

1.—Page 243, stanza xlviii.Pass from the spear-storm to The Golden Hall!Walhalla.

1.—Page 243, stanza xlviii.

Pass from the spear-storm to The Golden Hall!

Walhalla.

2.—Page 243, stanza xlix.Were cross'd bySkulda, in the baleful skein.Skulda, the Norna, or Destiny, of the Future.

2.—Page 243, stanza xlix.

Were cross'd bySkulda, in the baleful skein.

Skulda, the Norna, or Destiny, of the Future.

3.—Page 243, stanza xlix.Of him who dares 'The Choosers of the Slain.'The Valkyrs, the Choosers of the Slain, who ride before the battle, and select its victims; to whom, afterwards (softening their character), they administer in Walhalla.

3.—Page 243, stanza xlix.

Of him who dares 'The Choosers of the Slain.'

The Valkyrs, the Choosers of the Slain, who ride before the battle, and select its victims; to whom, afterwards (softening their character), they administer in Walhalla.

4.—Page 245, stanza lx.When Cæsar bridged with marching steel the Rhine.Plut.in vit. Cæs.—Cæs.Comment.lib. iv.

4.—Page 245, stanza lx.

When Cæsar bridged with marching steel the Rhine.

Plut.in vit. Cæs.—Cæs.Comment.lib. iv.

5.—Page 246, stanza lxxi.So bloom'd the Hours, when from the heaving sea.Hom.Hymn.

5.—Page 246, stanza lxxi.

So bloom'd the Hours, when from the heaving sea.

Hom.Hymn.

6.—Page 246, stanza lxxii.Or shy Napææ, startled from their sleep.Napææ, the most bashful of all the rural nymphs; their rare apparition was supposed to produce delirium in the beholder.

6.—Page 246, stanza lxxii.

Or shy Napææ, startled from their sleep.

Napææ, the most bashful of all the rural nymphs; their rare apparition was supposed to produce delirium in the beholder.

7.—Page 247, stanza lxxv.A wise Etrurian chief, forewarn'd ('twas said)By his dark Cære, from the danger fled.Cære of the twelve cities in the Etrurian league (though not originally an Etrurian population), imparted to the Romans their sacred mysteries: hence the word Cæremonia. This holy city was in close connection with Delphi. An interesting account of it under its earlier name "Agylla," will be found in Sir W. Gell's "Topography of Rome and its vicinity." The obscure passage in Plutarch's Life of Sylla, which intimates that the Etrurian soothsayers had a forewarning of the declining fates of their country, is well known to scholars; who have made more of it than it deserves.I may as well observe that the adjectiveLartianis derived fromLars(or lord), in contradistinction to the adjectiveLarianderived fromLar(or household god).

7.—Page 247, stanza lxxv.

A wise Etrurian chief, forewarn'd ('twas said)By his dark Cære, from the danger fled.

Cære of the twelve cities in the Etrurian league (though not originally an Etrurian population), imparted to the Romans their sacred mysteries: hence the word Cæremonia. This holy city was in close connection with Delphi. An interesting account of it under its earlier name "Agylla," will be found in Sir W. Gell's "Topography of Rome and its vicinity." The obscure passage in Plutarch's Life of Sylla, which intimates that the Etrurian soothsayers had a forewarning of the declining fates of their country, is well known to scholars; who have made more of it than it deserves.

I may as well observe that the adjectiveLartianis derived fromLars(or lord), in contradistinction to the adjectiveLarianderived fromLar(or household god).

8.—Page 248, stanza lxxxi.His rod the Augur waves above the ground,And cries, "In Tina's name I bless the soil."Tina was the Jove of the Etrurians. The mode in which this people (whose mysterious civilization so tasks our fancy and so escapes from our researches) appropriated a colony, is briefly described in the text. The Augur made lines in the air due north, south, east, and west, marked where the lines crossed upon the earth; then he and the chiefs associated with him sate down, covered their heads, and waited some approving omen from the gods. The Etrurian Augurs were celebrated for their power over the electric fluid. The vulture was a popular bird of omen in the founding of colonies. SeeNiebuhr,Muller, &c.

8.—Page 248, stanza lxxxi.

His rod the Augur waves above the ground,And cries, "In Tina's name I bless the soil."

Tina was the Jove of the Etrurians. The mode in which this people (whose mysterious civilization so tasks our fancy and so escapes from our researches) appropriated a colony, is briefly described in the text. The Augur made lines in the air due north, south, east, and west, marked where the lines crossed upon the earth; then he and the chiefs associated with him sate down, covered their heads, and waited some approving omen from the gods. The Etrurian Augurs were celebrated for their power over the electric fluid. The vulture was a popular bird of omen in the founding of colonies. SeeNiebuhr,Muller, &c.

9.—Page 248, stanza lxxxiv.Tombs only speak the Etrurian's language;—hurl'd.The Etrurian language perished between the age of Augustus and that of Julian.—Leitch'sMuller on Ancient Art.

9.—Page 248, stanza lxxxiv.

Tombs only speak the Etrurian's language;—hurl'd.

The Etrurian language perished between the age of Augustus and that of Julian.—Leitch'sMuller on Ancient Art.

10.—Page 248, stanza lxxxiv.To dust the shrines of Naith;—the serpents hiss.Naith, the Egyptian goddess.

10.—Page 248, stanza lxxxiv.

To dust the shrines of Naith;—the serpents hiss.

Naith, the Egyptian goddess.

11.—Page 249, stanza lxxxix.The Hister's lyre still thrill'd with Camsee's lays.Hister, the Etruscan minstrel.—Camsee,Camese, orCamœse, the mythological sister of Janus (a national deity of the Etrurians), whose art of song is supposed to identify her with the Camœna or muse of the Latin poets.—Arretium, celebrated for the material of the Etruscan vases.

11.—Page 249, stanza lxxxix.

The Hister's lyre still thrill'd with Camsee's lays.

Hister, the Etruscan minstrel.—Camsee,Camese, orCamœse, the mythological sister of Janus (a national deity of the Etrurians), whose art of song is supposed to identify her with the Camœna or muse of the Latin poets.—Arretium, celebrated for the material of the Etruscan vases.

12.—Page 249, stanza xciii.and all the honours of the raceLend their last bloom to smile in Ægle's face.The Etrurians paid more respect to women than most of the classical nations, and admitted females to the throne. The Augur (a purely Etruscan name and office) was the highest power in the state. In the earlier Etruscan history, the Augur and the king were unquestionably united in one person. Latterly, this does not appear to have been necessarily (nor perhaps generally) the case. The king (whether we call him lars or lucumo), as well as the augur, was elected out of a certain tribe, or clan; but in the strange colony described in the poem, it is supposed that the rank has become hereditary in the family of the chief who headed it, as would probably have been the case even in more common-place settlements in another soil. Thus, the first Etrurian colonist, Tarchun, no doubt had his successors in his own lineage.I cannot assert that Ægle is a purely Etruscan name; it is one common both with the Greeks and Latins. In Apollodorus (ii. 5) it is given to one of the Hesperides, and in Virgil (Eclog. vi. l. 20) to the fairest of the Naiads, the daughter of the sun; but it is not contrary to the conformation of the Etruscan language, as, by the way, many of the most popular Latinized Etruscan words are, such asLucumo, for Lauchme; and even Porsena, or, as Virgil (contrary to other authorities) spells and pronounces it, Pors[~e]nna (a name which has revived to fresh fame in Mr. Macaulay's noble "Lays") is a sad corruption; for, as both Niebuhr and Sir William G. remark, the Etruscans had nooin their language. Pliny informs us that they supplied its place by thev. I apprehend that an Etrurian would have spelt PorsenaPvrsna.[B]

12.—Page 249, stanza xciii.

and all the honours of the raceLend their last bloom to smile in Ægle's face.

The Etrurians paid more respect to women than most of the classical nations, and admitted females to the throne. The Augur (a purely Etruscan name and office) was the highest power in the state. In the earlier Etruscan history, the Augur and the king were unquestionably united in one person. Latterly, this does not appear to have been necessarily (nor perhaps generally) the case. The king (whether we call him lars or lucumo), as well as the augur, was elected out of a certain tribe, or clan; but in the strange colony described in the poem, it is supposed that the rank has become hereditary in the family of the chief who headed it, as would probably have been the case even in more common-place settlements in another soil. Thus, the first Etrurian colonist, Tarchun, no doubt had his successors in his own lineage.

I cannot assert that Ægle is a purely Etruscan name; it is one common both with the Greeks and Latins. In Apollodorus (ii. 5) it is given to one of the Hesperides, and in Virgil (Eclog. vi. l. 20) to the fairest of the Naiads, the daughter of the sun; but it is not contrary to the conformation of the Etruscan language, as, by the way, many of the most popular Latinized Etruscan words are, such asLucumo, for Lauchme; and even Porsena, or, as Virgil (contrary to other authorities) spells and pronounces it, Pors[~e]nna (a name which has revived to fresh fame in Mr. Macaulay's noble "Lays") is a sad corruption; for, as both Niebuhr and Sir William G. remark, the Etruscans had nooin their language. Pliny informs us that they supplied its place by thev. I apprehend that an Etrurian would have spelt PorsenaPvrsna.[B]

13.—Page 250, stanza xcvii.The Gods had care of their Tagetian child!Tages—the tutelary genius of the Etrurians. They had a noble legend that Tages appeared to Tarchun, rising from a furrow beneath his plough, with a man's head and a child's body; sung the laws destined to regulate the Etrurian colonist, then sunk, and expired. In Ovid's Metamorphoses (xvi. 533) Tages is said to have first taught the Etrurians to foretell the future.

13.—Page 250, stanza xcvii.

The Gods had care of their Tagetian child!

Tages—the tutelary genius of the Etrurians. They had a noble legend that Tages appeared to Tarchun, rising from a furrow beneath his plough, with a man's head and a child's body; sung the laws destined to regulate the Etrurian colonist, then sunk, and expired. In Ovid's Metamorphoses (xvi. 533) Tages is said to have first taught the Etrurians to foretell the future.

14.—Page 250, stanza c.The fane of Mantu form'd the opposing bound.Mantu, orMandu, the Etrurian God of the Shades.

14.—Page 250, stanza c.

The fane of Mantu form'd the opposing bound.

Mantu, orMandu, the Etrurian God of the Shades.

15.—Page 251, stanza ciii.He leaves the bright hall where the Æsars dwell.Æsars, the name givencollectivelyto the Etrurian deities.—Suet. Aug. 97. Dio. Cass.xxvi. p. 589.

15.—Page 251, stanza ciii.

He leaves the bright hall where the Æsars dwell.

Æsars, the name givencollectivelyto the Etrurian deities.—Suet. Aug. 97. Dio. Cass.xxvi. p. 589.

16.—Page 251, stanza cv.Of that bright Wanderer from the Olympian sky.Apollo.

16.—Page 251, stanza cv.

Of that bright Wanderer from the Olympian sky.

Apollo.

17.—Page 251, stanza cvii.Those forms of dark yet lustrous loveliness.Whatever the original cradle of the mysterious Etrurians, scholars, with one or two illustrious exceptions, are pretty well agreed that it must have beensomewherein the East; and the more familiar we become with the remains of their art, the stronger appears the evidence of their early and intimate connection with the Egyptians, though in themselves a race decidedly not Egyptian. SeeMicali,Stor. deg. Antich. Pop.But in referring to this delightful and learned writer, to whom I am under many obligations in this part of my poem, I must own, with such frankness as respect for so great an authority will permit, that I think many of his assumptions are to be taken with great qualification and reserve.

17.—Page 251, stanza cvii.

Those forms of dark yet lustrous loveliness.

Whatever the original cradle of the mysterious Etrurians, scholars, with one or two illustrious exceptions, are pretty well agreed that it must have beensomewherein the East; and the more familiar we become with the remains of their art, the stronger appears the evidence of their early and intimate connection with the Egyptians, though in themselves a race decidedly not Egyptian. SeeMicali,Stor. deg. Antich. Pop.But in referring to this delightful and learned writer, to whom I am under many obligations in this part of my poem, I must own, with such frankness as respect for so great an authority will permit, that I think many of his assumptions are to be taken with great qualification and reserve.

1.—Page 255, stanza xi.Like that in which the farSaronides.Saronides—the Druids of Gaul: "The Samian Sage"—Pythagoras.. The Augur is here supposed to speak Phœnician as the parent language of Arthur's native Celtic. See note 2.

1.—Page 255, stanza xi.

Like that in which the farSaronides.

Saronides—the Druids of Gaul: "The Samian Sage"—Pythagoras.. The Augur is here supposed to speak Phœnician as the parent language of Arthur's native Celtic. See note 2.

2.—Page 255, stanza xi.Exchanged dark riddles with the Samian sage.Diodorus Siculus speaks with great respect of theSaronidesas the Druid priests of Gaul; and Mr. Davis, in his Celtic Researches, insists upon it thatSaronidesis a British word, compounded fromsêr, stars; andhonydd,"one who discriminates or points out:" in fine, according to him, the Saronides are Seronyddion, i. e.astronomers. For the initiation of Pythagoras into the Druid mysteries, seeClem. Alex.Strom. L. i. Ex. Alex. Polyhist. It will be observed that the author here takes advantage of the well-known assertions of many erudite authorities that the Phœnician language is the parent of the Celtic, in order to obtain a channel of oral communication between Arthur and the Etrurian;[C]though, contented with those authorities, as sufficing for all poetic purpose, he prudently declines entering into a controversy equally abstruse and interminable, as to the affinity between the countrymen of Dido and the scattered remnants of the Briton. It is not surprising that the Augur should know Phœnician, for we have only to suppose that he maintained, as well as he could in his retreat, the knowledge common among his priestly forefathers. The intercourse between Etruria and the Phœnician states (especially Carthage) was too considerable not to have rendered the language of the last familiar to the learning of the first;—to say nothing of those more disputable affinities of origin and religion, which, if existing, would have made an acquaintance with Phœnicia necessary to the solution of their historical chronicles and sacred books. Nor, when the Augur afterwards assures Arthur that Ægle also understands Phœnician, is any extravagant demand made upon the credulity of the indulgent reader; for, those who have consulted such lights as research has thrown upon Etrurian records, are aware that their more high-born women appear to have received no ordinary mental cultivation.

2.—Page 255, stanza xi.

Exchanged dark riddles with the Samian sage.

Diodorus Siculus speaks with great respect of theSaronidesas the Druid priests of Gaul; and Mr. Davis, in his Celtic Researches, insists upon it thatSaronidesis a British word, compounded fromsêr, stars; andhonydd,"one who discriminates or points out:" in fine, according to him, the Saronides are Seronyddion, i. e.astronomers. For the initiation of Pythagoras into the Druid mysteries, seeClem. Alex.Strom. L. i. Ex. Alex. Polyhist. It will be observed that the author here takes advantage of the well-known assertions of many erudite authorities that the Phœnician language is the parent of the Celtic, in order to obtain a channel of oral communication between Arthur and the Etrurian;[C]though, contented with those authorities, as sufficing for all poetic purpose, he prudently declines entering into a controversy equally abstruse and interminable, as to the affinity between the countrymen of Dido and the scattered remnants of the Briton. It is not surprising that the Augur should know Phœnician, for we have only to suppose that he maintained, as well as he could in his retreat, the knowledge common among his priestly forefathers. The intercourse between Etruria and the Phœnician states (especially Carthage) was too considerable not to have rendered the language of the last familiar to the learning of the first;—to say nothing of those more disputable affinities of origin and religion, which, if existing, would have made an acquaintance with Phœnicia necessary to the solution of their historical chronicles and sacred books. Nor, when the Augur afterwards assures Arthur that Ægle also understands Phœnician, is any extravagant demand made upon the credulity of the indulgent reader; for, those who have consulted such lights as research has thrown upon Etrurian records, are aware that their more high-born women appear to have received no ordinary mental cultivation.

3.—Page 256, stanza xiv.InLuna'sgulf, the sea-beat crews carouse.Luna, a trading town on the gulf of Spezia, said to have been founded by the Etrurian Tarchun.—SeeStrabo, lib. v.;Cat.Orig.xxv.In a fragment of Ennius, Luna is mentioned. In Lucan's time it was deserted, "desertæ mœnia Lunæ."—Luc.i. 586.

3.—Page 256, stanza xiv.

InLuna'sgulf, the sea-beat crews carouse.

Luna, a trading town on the gulf of Spezia, said to have been founded by the Etrurian Tarchun.—SeeStrabo, lib. v.;Cat.Orig.xxv.In a fragment of Ennius, Luna is mentioned. In Lucan's time it was deserted, "desertæ mœnia Lunæ."—Luc.i. 586.

4.—Page 256, stanza xiv.Cœre foretold hath comeRasena!Rasena was the name which the Etrurians gave to themselves.—Twiss's NIEBUHR, vol. i. c. vii.Muller,die Etrüsker:Dion.i. 30.

4.—Page 256, stanza xiv.

Cœre foretold hath comeRasena!

Rasena was the name which the Etrurians gave to themselves.—Twiss's NIEBUHR, vol. i. c. vii.Muller,die Etrüsker:Dion.i. 30.

5.—Page 256, stanza xviii.The bliss that Northia singles for your lot.Northia, the Etrurian deity which corresponds with theFortuneof the Romans, but probably with something more of the sterner attributes which the Greek and the Scandinavian gave to theFates. I cannot but observe here on the similarity in sound and signification between the Etrurian Northia and the Norna of the Scandinavians. Norna with the last is the general term applied to Fate. The Etrurian name for the deities collectively—Æsars, is not dissimilar to that given collectively to their deities by the Scandinavians; viz.Æsir, orAsas.

5.—Page 256, stanza xviii.

The bliss that Northia singles for your lot.

Northia, the Etrurian deity which corresponds with theFortuneof the Romans, but probably with something more of the sterner attributes which the Greek and the Scandinavian gave to theFates. I cannot but observe here on the similarity in sound and signification between the Etrurian Northia and the Norna of the Scandinavians. Norna with the last is the general term applied to Fate. The Etrurian name for the deities collectively—Æsars, is not dissimilar to that given collectively to their deities by the Scandinavians; viz.Æsir, orAsas.

6.—Page 257, stanza xix.Spite of the Knight of Thrace,—Sir Belisair.Belisarius, whose fame was then just rising under Justinian. The Ostrogoth, Theodoric, was on the throne of Italy.

6.—Page 257, stanza xix.

Spite of the Knight of Thrace,—Sir Belisair.

Belisarius, whose fame was then just rising under Justinian. The Ostrogoth, Theodoric, was on the throne of Italy.

7.—Page 257, stanza xxii."Ah," said the Augur—"here, I comprehendEgypt, and Typhon, and the serpent creed!It is clear that all which the bewildered Augur could comprehend, in the theological relations by which Arthur (no doubt with equal glibness and obscurity) relieves his historical narrative, would be that, in "worsting Satan," the Emperor of Greece is demolishing the Typhon worship of the Egyptians, and enforcing the adoration of the Dorian Apollo—that deity who had passed a probation on earth, and expiated a mysterious sin by descending to the shades; and it would require a more erudite teacher than we can presume Arthur to be, before the Augur would cease to confuse with the Pagan divinity the Divine Founder of the Christian gospel.

7.—Page 257, stanza xxii.

"Ah," said the Augur—"here, I comprehendEgypt, and Typhon, and the serpent creed!

It is clear that all which the bewildered Augur could comprehend, in the theological relations by which Arthur (no doubt with equal glibness and obscurity) relieves his historical narrative, would be that, in "worsting Satan," the Emperor of Greece is demolishing the Typhon worship of the Egyptians, and enforcing the adoration of the Dorian Apollo—that deity who had passed a probation on earth, and expiated a mysterious sin by descending to the shades; and it would require a more erudite teacher than we can presume Arthur to be, before the Augur would cease to confuse with the Pagan divinity the Divine Founder of the Christian gospel.

8.—Page 259, stanza xxxiii.Astolfo spoke from out the bleeding tree.Ariosto, canto vi.

8.—Page 259, stanza xxxiii.

Astolfo spoke from out the bleeding tree.

Ariosto, canto vi.

9.—Page 259, stanza xxxvi.Lo, now where pure Sabrina on her breast.Sabrina, the Severn; whose legendary tale Milton has so exquisitely told in the Comus.—Isca, the Usk.

9.—Page 259, stanza xxxvi.

Lo, now where pure Sabrina on her breast.

Sabrina, the Severn; whose legendary tale Milton has so exquisitely told in the Comus.—Isca, the Usk.

10.—Page 259, stanza xxxviii.Drawn on the sands lay coracles of hide.The ancient British boats, covered with coria or hydes—"The ancient Britons," as Mr. Pennant observes, "had them of large size, and even made short voyages in them, according to the accounts we receive from Lucan."—Pennant, vol. i. p. 303.

10.—Page 259, stanza xxxviii.

Drawn on the sands lay coracles of hide.

The ancient British boats, covered with coria or hydes—"The ancient Britons," as Mr. Pennant observes, "had them of large size, and even made short voyages in them, according to the accounts we receive from Lucan."—Pennant, vol. i. p. 303.

11.—Page 260, stanza xl.In Cymrian lands—where still the torque of gold.The twisted chain, or collar, denoted the chiefs of all the old tribes known as Gauls to the Romans. It is by this badge that the critics in art have rightly decided that the statue called "The Dying Gladiator" is in truth meant to personify a wounded Gaul. The collar, or torque, was long retained by the chiefs of Britain—and allusions to it are frequent in the songs of the Welsh.

11.—Page 260, stanza xl.

In Cymrian lands—where still the torque of gold.

The twisted chain, or collar, denoted the chiefs of all the old tribes known as Gauls to the Romans. It is by this badge that the critics in art have rightly decided that the statue called "The Dying Gladiator" is in truth meant to personify a wounded Gaul. The collar, or torque, was long retained by the chiefs of Britain—and allusions to it are frequent in the songs of the Welsh.

12.—Page 261, stanza xlviii.The story heard, the son of royalban.According to the French romance-writers, Lancelot was the son of King Ban of Benoic, a tributary to the Cymrian crown. The Welch claim him, however, as a national hero, in spite of his name, which they interpret as a translation from one of their own—Paladr-ddelt, splintered spear. (Lady C. Guest'sMabinogion, vol. i. p. 91.) In a subsequent page, Lancelot tells the tale (pretty nearly as it is told in the French romance) which obtained him the title of "Lancelot of the Lake."—See note inEllis'sedition ofWay'sFabliaux, vol. ii. p. 206.

12.—Page 261, stanza xlviii.

The story heard, the son of royalban.

According to the French romance-writers, Lancelot was the son of King Ban of Benoic, a tributary to the Cymrian crown. The Welch claim him, however, as a national hero, in spite of his name, which they interpret as a translation from one of their own—Paladr-ddelt, splintered spear. (Lady C. Guest'sMabinogion, vol. i. p. 91.) In a subsequent page, Lancelot tells the tale (pretty nearly as it is told in the French romance) which obtained him the title of "Lancelot of the Lake."—See note inEllis'sedition ofWay'sFabliaux, vol. ii. p. 206.

13.—Page 265, stanza lxxvi.On earth's far confines, like the Tree of Dreams."In medio ramos," &c.—Virgil, lib. vi. 282."An elm displays her dusky arms abroad,And empty dreams on every leaf are spread."—Dryden.

13.—Page 265, stanza lxxvi.

On earth's far confines, like the Tree of Dreams.

"In medio ramos," &c.—Virgil, lib. vi. 282.

"An elm displays her dusky arms abroad,And empty dreams on every leaf are spread."—Dryden.

14.—Page 265, stanza lxxx.To the wild faith of Iran's Zendavest.Zendavest. Compare the winged genius of the Etrurians with the Feroher of the Persians, in the sculptured reliefs of Persepolis. (SeeHeeren'sHistorical Researches, art. Persians.)Micali, vol. ii. p. 174, points out some points of similarity between the Persian and Etrurian cosmogony. It was peculiar to the Etrurians, amongst the classic nations of Europe, to delineate their deities with wings. Even when they borrowed some Hellenic god, they still invested him with this attribute, so especially Eastern.

14.—Page 265, stanza lxxx.

To the wild faith of Iran's Zendavest.

Zendavest. Compare the winged genius of the Etrurians with the Feroher of the Persians, in the sculptured reliefs of Persepolis. (SeeHeeren'sHistorical Researches, art. Persians.)Micali, vol. ii. p. 174, points out some points of similarity between the Persian and Etrurian cosmogony. It was peculiar to the Etrurians, amongst the classic nations of Europe, to delineate their deities with wings. Even when they borrowed some Hellenic god, they still invested him with this attribute, so especially Eastern.

15.—Page 266, stanza lxxxiii.Seem'd as the thread in fairy tales, which strung.In a legend of Bretagne, a fairy weaves pearls round a sunbeam, to convince her lover of her magical powers.

15.—Page 266, stanza lxxxiii.

Seem'd as the thread in fairy tales, which strung.

In a legend of Bretagne, a fairy weaves pearls round a sunbeam, to convince her lover of her magical powers.

16.—Page 267, stanza xc.Of Morn's sweet Maid had died, look'd calm above.Hom.Odys., lib. v.

16.—Page 267, stanza xc.

Of Morn's sweet Maid had died, look'd calm above.

Hom.Odys., lib. v.

17.—Page 267, stanza xciii.O'er the Black Valley, demon shadows fleet.Cwm Idwal (in Snowdonia). "A fit place to inspire murderous thoughts,—environed with horrible precipices shading a lake lodged in its bottom. The shepherds fable that it is the haunt of demons, and that no bird dare fly over its damned waters."—Pennant, vol. iii. p. 324.

17.—Page 267, stanza xciii.

O'er the Black Valley, demon shadows fleet.

Cwm Idwal (in Snowdonia). "A fit place to inspire murderous thoughts,—environed with horrible precipices shading a lake lodged in its bottom. The shepherds fable that it is the haunt of demons, and that no bird dare fly over its damned waters."—Pennant, vol. iii. p. 324.

18.—Page 269, stanza cvi.No more from Mantu Pales shall control.Mantu, the God of the Shades—Pales, the Pastoral Deity.

18.—Page 269, stanza cvi.

No more from Mantu Pales shall control.

Mantu, the God of the Shades—Pales, the Pastoral Deity.

1.—Page 273, stanza iii.First, Muse of Cymri, name the Council Three.Three counselling knights were in the court of Arthur, which were Cynon the son of Clydno Eiddin, Aron the son of Kynfarch ap Meirchion-gul, and Llywarch hen the son of Elidir Lydanwyn, &c.—Note inLady Charlotte Guest'sedition of the Mabinogion, vol. i. p. 93. In the text, for the sake of euphony to English ears, for the name of Llywarch is substituted that of his father, Elidir.

1.—Page 273, stanza iii.

First, Muse of Cymri, name the Council Three.

Three counselling knights were in the court of Arthur, which were Cynon the son of Clydno Eiddin, Aron the son of Kynfarch ap Meirchion-gul, and Llywarch hen the son of Elidir Lydanwyn, &c.—Note inLady Charlotte Guest'sedition of the Mabinogion, vol. i. p. 93. In the text, for the sake of euphony to English ears, for the name of Llywarch is substituted that of his father, Elidir.

2.—Page 275, stanza xii.Next came the Warrior Three. Of glory's charms.Three knights of battle were in the court of Arthur; Cadwr the Earl of Cornwall, Lancelot du Lac, and Owaine the son of Urien Rheged; and this was their characteristic, that they would not retreat from battle, neither for spear, nor for arrow, nor for sword; and Arthur never had shame in battle the day he saw their faces there, &c.—Lady C. Guest'sMabinog., vol. i. p. 91. In the poem, for Lancelot of the Lake, whose fame is not yet supposed to be matured, is substituted the famous Geraint, the hero of a former generation.

2.—Page 275, stanza xii.

Next came the Warrior Three. Of glory's charms.

Three knights of battle were in the court of Arthur; Cadwr the Earl of Cornwall, Lancelot du Lac, and Owaine the son of Urien Rheged; and this was their characteristic, that they would not retreat from battle, neither for spear, nor for arrow, nor for sword; and Arthur never had shame in battle the day he saw their faces there, &c.—Lady C. Guest'sMabinog., vol. i. p. 91. In the poem, for Lancelot of the Lake, whose fame is not yet supposed to be matured, is substituted the famous Geraint, the hero of a former generation.

3.—Page 275, stanza xii.Dark Mona's Owaine shines with golden arms.Owaine's birth-place and domains are variously surmised: in the text they are ascribed to Mona (Anglesea). St. Palaye, concurrently both with French fabliasts and Welch bards, makes this hero very fond of the pomp and blazonry of arms, and attributes to him the introduction of buckles to spurs, furred mantles, and the use of gloves.

3.—Page 275, stanza xii.

Dark Mona's Owaine shines with golden arms.

Owaine's birth-place and domains are variously surmised: in the text they are ascribed to Mona (Anglesea). St. Palaye, concurrently both with French fabliasts and Welch bards, makes this hero very fond of the pomp and blazonry of arms, and attributes to him the introduction of buckles to spurs, furred mantles, and the use of gloves.

4.—Page 275, stanza xiii.In his plain manhood Cornwall's chief is seen.Cadwr.

4.—Page 275, stanza xiii.

In his plain manhood Cornwall's chief is seen.

Cadwr.

5.—Page 275, stanza xv.Next the three Chiefs of Eloquence; the kings.There were three golden-tongued knights in the court of Arthur—Gwalchmai (Gawaine), Drudwas, and Eliwlod.[D]—Lady C. Guest'sMabinog., note, vol. i. p. 118.

5.—Page 275, stanza xv.

Next the three Chiefs of Eloquence; the kings.

There were three golden-tongued knights in the court of Arthur—Gwalchmai (Gawaine), Drudwas, and Eliwlod.[D]—Lady C. Guest'sMabinog., note, vol. i. p. 118.

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