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INTRODUCTION TO
MACHINE
LEARNING with
APPLICATIONS
in INFORMATION
SECURITY
Chapman & Hall/CRC
Machine Learning & Pattern Recognition Series
SERIES EDITORS
This series reflects the latest advances and applications in machine learning and pattern rec-
ognition through the publication of a broad range of reference works, textbooks, and hand-
books. The inclusion of concrete examples, applications, and methods is highly encouraged.
The scope of the series includes, but is not limited to, titles in the areas of machine learning,
pattern recognition, computational intelligence, robotics, computational/statistical learning
theory, natural language processing, computer vision, game AI, game theory, neural networks,
computational neuroscience, and other relevant topics, such as machine learning applied to
bioinformatics or cognitive science, which might be proposed by potential contributors.
PUBLISHED TITLES
BAYESIAN PROGRAMMING
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UTILITY-BASED LEARNING FROM DATA
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HANDBOOK OF NATURAL LANGUAGE PROCESSING, SECOND EDITION
Nitin Indurkhya and Fred J. Damerau
COST-SENSITIVE MACHINE LEARNING
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COMPUTATIONAL TRUST MODELS AND MACHINE LEARNING
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MULTILINEAR SUBSPACE LEARNING: DIMENSIONALITY REDUCTION OF
MULTIDIMENSIONAL DATA
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MACHINE LEARNING: An Algorithmic Perspective, Second Edition
Stephen Marsland
SPARSE MODELING: THEORY, ALGORITHMS, AND APPLICATIONS
Irina Rish and Genady Ya. Grabarnik
A FIRST COURSE IN MACHINE LEARNING, SECOND EDITION
Simon Rogers and Mark Girolami
INTRODUCTION TO MACHINE LEARNING WITH APPLICATIONS IN
INFORMATION SECURITY
Mark Stamp
Chapman & Hall/CRC
Machine Learning & Pattern Recognition Series
INTRODUCTION TO
MACHINE
LEARNING with
APPLICATIONS
in INFORMATION
SECURITY
Mark Stamp
San Jose State University
California
CRC Press
Taylor & Francis Group
6000 Broken Sound Parkway NW, Suite 300
Boca Raton, FL 33487-2742
This book contains information obtained from authentic and highly regarded sources. Reasonable efforts
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Preface xiii
Acknowledgments xvii
1 Introduction 1
1.1 What Is Machine Learning? . . . . . . . . . . . . . . . . . . . 1
1.2 About This Book . . . . . . . . . . . . . . . . . . . . . . . . . 2
1.3 Necessary Background . . . . . . . . . . . . . . . . . . . . . . 4
1.4 A Few Too Many Notes . . . . . . . . . . . . . . . . . . . . . 4
vii
viii CONTENTS
II Applications 235
Index 338
Preface
For the past several years, I’ve been teaching a class on “Topics in Information
Security.” Each time I taught this course, I’d sneak in a few more machine
learning topics. For the past couple of years, the class has been turned on
its head, with machine learning being the focus, and information security
only making its appearance in the applications. Unable to find a suitable
textbook, I wrote a manuscript, which slowly evolved into this book.
In my machine learning class, we spend about two weeks on each of the
major topics in this book (HMM, PHMM, PCA, SVM, and clustering). For
each of these topics, about one week is devoted to the technical details in
Part I, and another lecture or two is spent on the corresponding applica-
tions in Part II. The material in Part I is not easy—by including relevant
applications, the material is reinforced, and the pace is more reasonable.
I also spend a week covering the data analysis topics in Chapter 8 and
several of the mini topics in Chapter 7 are covered, based on time constraints
and student interest.1
Machine learning is an ideal subject for substantive projects. In topics
classes, I always require projects, which are usually completed by pairs of stu-
dents, although individual projects are allowed. At least one week is allocated
to student presentations of their project results.
A suggested syllabus is given in Table 1. This syllabus should leave time
for tests, project presentations, and selected special topics. Note that the
applications material in Part II is intermixed with the material in Part I.
Also note that the data analysis chapter is covered early, since it’s relevant
to all of the applications in Part II.
1
Who am I kidding? Topics are selected based on my interests, not student interest.
xiii
xiv PREFACE
Mark Stamp
Los Gatos, California
April, 2017
2
In my experience, in-person lectures are infinitely more valuable than any recorded or
online format. Something happens in live classes that will never be fully duplicated in any
dead (or even semi-dead) format.
About the Author
My work experience includes more than seven years at the National Security
Agency (NSA), which was followed by two years at a small Silicon Valley
startup company. Since 2002, I have been a card-carrying member of the
Computer Science faculty at San Jose State University (SJSU).
My love affair with machine learning began during the early 1990s, when
I was working at the NSA. In my current job at SJSU, I’ve supervised vast
numbers of master’s student projects, most of which involve some combination
of information security and machine learning. In recent years, students have
become even more eager to work on machine learning projects, which I would
like to ascribe to the quality of the book that you have before you and my
magnetic personality, but instead, it’s almost certainly a reflection of trends
in the job market.
I do have a life outside of work.3 Recently, kayak fishing and sailing my
Hobie kayak in the Monterey Bay have occupied most of my free time. I also
ride my mountain bike through the local hills and forests whenever possible.
In case you are a masochist, a more complete autobiography can be found at
http://www.sjsu.edu/people/mark.stamp/
If you have any comments or questions about this book (or anything else)
you can contact me via email at mark.stamp@sjsu.edu. And if you happen
to be local, don’t hesitate to stop by my office to chat.
3
Of course, here I am assuming that what I do for a living could reasonably be classified
as work. My wife (among others) has been known to dispute that assumption.
xv
Acknowledgments
The first draft of this book was written while I was on sabbatical during the
spring 2014 semester. I first taught most of this material in the fall semester
of 2014, then again in fall 2015, and yet again in fall 2016. After the third
iteration, I was finally satisfied that the manuscript had the potential to be
book-worthy.
All of the students in these three classes deserve credit for helping to
improve the book to the point where it can now be displayed in public without
excessive fear of ridicule. Here, I’d like to single out the following students
for their contributions to the applications in Part II.
Topic Students
HMM Sujan Venkatachalam, Rohit Vobbilisetty
PHMM Lin Huang, Swapna Vemparala
PCA Ranjith Jidigam, Sayali Deshpande, Annapurna Annadatha
SVM Tanuvir Singh, Annapurna Annadatha
Clustering Chinmayee Annachhatre, Swathi Pai, Usha Narra
xvii
Chapter 1
Introduction
I took a speed reading course and read War and Peace in twenty minutes.
It involves Russia.
— Woody Allen
1
2 INTRODUCTION
the primary goal of this book is to provide the reader with a deeper un-
derstanding of what is actually happening inside those mysterious machine
learning black boxes.
Why should anyone care about the inner workings of machine learning al-
gorithms when a simple black box approach can—and often does—suffice? If
you are like your curious author, you hate black boxes, and you want to know
how and why things work as they do. But there are also practical reasons
for exploring the inner sanctum of machine learning. As with any technical
field, the cookbook approach to machine learning is inherently limited. When
applying machine learning to new and novel problems, it is often essential to
have an understanding of what is actually happening “under the covers.” In
addition to being the most interesting cases, such applications are also likely
to be the most lucrative.
By way of analogy, consider a medical doctor (MD) in comparison to a
nurse practitioner (NP).1 It is often claimed that an NP can do about 80%
to 90% of the work that an MD typically does. And the NP requires less
training, so when possible, it is cheaper to have NPs treat people. But, for
challenging or unusual or non-standard cases, the higher level of training of
an MD may be essential. So, the MD deals with the most challenging and
interesting cases, and earns significantly more for doing so. The aim of this
book is to enable the reader to earn the equivalent of an MD in machine
learning.
The bottom line is that the reader who masters the material in this book
will be well positioned to apply machine learning techniques to challenging
and cutting-edge applications. Most such applications would likely be beyond
the reach of anyone with a mere black box level of understanding.
sometimes skip a few details, and on occasion, we might even be a little bit
sloppy with respect to mathematical niceties. The goal here is to present
topics at a fairly intuitive level, with (hopefully) just enough detail to clarify
the underlying concepts, but not so much detail as to become overwhelming
and bog down the presentation.3
In this book, the following machine learning topics are covered in chapter-
length detail.
Topic Where
Hidden Markov Models (HMM) Chapter 2
Profile Hidden Markov Models (PHMM) Chapter 3
Principal Component Analysis (PCA) Chapter 4
Support Vector Machines (SVM) Chapter 5
Clustering (�-Means and EM) Chapter 6
Topic Where
�-Nearest Neighbors (�-NN) Section 7.2
Neural Networks Section 7.3
Boosting and AdaBoost Section 7.4
Random Forest Section 7.5
Linear Discriminant Analysis (LDA) Section 7.6
Vector Quantization (VQ) Section 7.7
Naı̈ve Bayes Section 7.8
Regression Analysis Section 7.9
Conditional Random Fields (CRF) Section 7.10
http://www.cs.sjsu.edu/~stamp/ML/
where you’ll find links to PowerPoint slides, lecture videos, and other relevant
material. An updated errata list is also available. And for the reader’s benefit,
all of the figures in this book are available in electronic form, and in color.
3
Admittedly, this is a delicate balance, and your unbalanced author is sure that he didn’t
always achieve an ideal compromise. But you can rest assured that it was not for lack of
trying.
4 INTRODUCTION
5
Chapter 2
A Revealing Introduction to
Hidden Markov Models
7
8 HIDDEN MARKOV MODELS
The bottom line is that this chapter is the linchpin for much of the remain-
der of the book. Consequently, if you learn the material in this chapter well,
it will pay large dividends in most subsequent chapters. On the other hand,
if you fail to fully grasp the details of HMMs, then much of the remaining
material will almost certainly be more difficult than is necessary.
HMMs are based on discrete probability. In particular, we’ll need some
basic facts about conditional probability, so in the remainder of this section,
we provide a quick overview of this crucial topic.
The notation “|” denotes “given” information, so that � (� | �) is read as
“the probability of �, given �.” For any two events � and �, we have
For example, suppose that we draw two cards without replacement from a
standard 52-card deck. Let � = {1st card is ace} and � = {2nd card is ace}.
Then
� (� and �) = � (�) � (� | �) = 4/52 · 3/51 = 1/221.
In this example, � (�) depends on what happens in the first event �, so we
say that � and � are dependent events. On the other hand, suppose we flip
a fair coin twice. Then the probability that the second flip comes up heads
is 1/2, regardless of the outcome of the first coin flip, so these events are
independent. For dependent events, the “given” information is relevant when
determining the sample space. Consequently, in such cases we can view the
information to the right of the “given” sign as defining the space over which
probabilities will be computed.
We can rewrite equation (2.1) as
� (� and �)
� (� | �) = .
� (�)
which comes from (2.3). For this example, suppose that the initial state
distribution, denoted by �, is
︀ ︀
� = 0.6 0.4 , (2.6)
that is, the chance that we start in the � state is 0.6 and the chance that
we start in the � state is 0.4. The matrices �, �, and � are row stochastic,
which is just a fancy way of saying that each row satisfies the requirements
of a discrete probability distribution (i.e., each element is between 0 and 1,
and the elements of each row sum to 1).
Now, suppose that we consider a particular four-year period of interest
from the distant past. For this particular four-year period, we observe the
series of tree ring sizes �, �, �, �. Letting 0 represent �, 1 represent � , and 2
represent �, this observation sequence is denoted as
︀ ︀
� = 0, 1, 0, 2 . (2.7)
We might want to determine the most likely state sequence of the Markov
process given the observations (2.7). That is, we might want to know the most
likely average annual temperatures over this four-year period of interest. This
is not quite as clear-cut as it seems, since there are different possible inter-
pretations of “most likely.” On the one hand, we could define “most likely”
as the state sequence with the highest probability from among all possible
state sequences of length four. Dynamic programming (DP) can be used to
efficiently solve this problem. On the other hand, we might reasonably define
“most likely” as the state sequence that maximizes the expected number of
correct states. An HMM can be used to find the most likely hidden state
sequence in this latter sense.
It’s important to realize that the DP and HMM solutions to this problem
are not necessarily the same. For example, the DP solution must, by defini-
tion, include valid state transitions, while this is not the case for the HMM.
And even if all state transitions are valid, the HMM solution can still differ
from the DP solution, as we’ll illustrate in an example below.
Before going into more detail, we need to deal with the most challenging
aspect of HMMs—the notation. Once we have the notation, we’ll discuss the
Exploring the Variety of Random
Documents with Different Content
Kiot, 6,
San Marte’s view, 99-100, 107-08, 121,
and Wolfram, 261-63.
Köhler, 195.
Kynddelw, 219.
Lance, 109,
and Grail legend according to Birch-Hirschfeld, 111, 113, 121.
Lancelot, 83, 84, 108, 110, 112, 118, 119, 123, 172-173, 180, 240,
245.
Liebrecht, 197-98.
Longis, 70.
Lufamour, 147.
Malory, 236.
Manaal, 84.
Meaux, 120.
Menglad, 232.
Minnedienst, 240-41.
Modred, 122.
Montsalvatch, 66.
Nash, 102.
Nicodemus, 71.
Odin, 100-01.
O’Flanagan, 233.
Ogma, 188.
O’Kearney, 201.
Osiris, 101.
Pagan essence of Grail etc. in the Christianised romances, 238.
Paulin-Paris, 5,
explanation of word Grail, 103, 111, 116-17, 119.
Peleur, 83.
Perseus, 256.
Potvin, 1, 2, 6,
his views, 104, 174, 177.
Procopius, 191.
Pseudo-Chrestien, 8, 209.
Pseudo-Gautier, numbered aIIa, 2, 15-16, 70, 72, 74, 77, 79, 81, 95.
Riseut, 141.
Rochat, 19,
his views, 101-02.
Roménie, 118.
Seraphe, 108.
Simei, 90.
Skeat, 104.
Skene, 219-20.
Stephens, 219-20.
Suetonius, 116.
Templars, 100.
Tethra, 188.
Titurel, 66.
Titus, 107.
Virginity, 247.
Wagner, 252-54.
Footnotes:
[1] Fully described by Potvin, VI, lxix, etc.
[2] Potvin, VI, lxxv, etc.
[3] Birch-Hirschfeld: Die Sage vom Gral, 8vo., Leipzig, 1877, p. 81.
[4] Birch-Hirschfeld, p. 89.
[5] Birch-Hirschfeld, p. 110.
[6] Birch-Hirschfeld, p. 232, quoting the colophon of a Paris MS.,
after Paulin Paris, Cat. des MSS. français, vol. ii, pp. 361, etc.
[7] Birch-Hirschfeld, p. 143.
[8] This prologue is certainly not Chrestien’s work; but there is no
reason to doubt that it embodies a genuine tradition, and affords
valuable hints for a reconstruction of the original form of the story.
Cf. Otto Küpp in Zeitschrift für deutsche Philologie, vol. xvii., No. 1.
[9] Potvin’s text, from the Mons MS., is taken as basis.
[10] Several MSS. here intercalate the history of Joseph of
Arimathea: Joseph of Barimacie had the dish made; with it he
caught the blood running from the Saviour’s body as it hung on the
Cross, he afterwards begged the body of Pilate; for the devotion
showed the Grail he was denounced to the Jews, thrown into prison,
delivered thence by the Lord, exiled together with the sister of
Nicodemus, who had an image of the Lord. Joseph and his
companions came to the promised land, the White Isle, a part of
England. There they warred against them of the land. When Joseph
was short of food he prayed to the Creator to send him the Grail
wherein he had gathered the holy blood, after which to them that
sat at table the Grail brought bread and wine and meat in plenty. At
his death, Joseph begged the Grail might remain with his seed, and
thus it was that no one, of however high condition, might see it save
he was of Joseph’s blood. The Rich Fisher was of that kin, and so
was Greloguevaus, from whom came Perceval.
It is hardly necessary to point out that this must be an interpolation,
as if Gauvain had really learnt all there was to be told concerning the
Grail, there would have been no point in the reproaches addressed
him by the countryfolk. The gist of the episode is that he falls asleep
before the tale is all told.
[11] The existence of this fragment shows the necessity of collating
all the MSS. of the Conte du Graal and the impossibility of arriving at
definite conclusions respecting the growth of the work before this is
done. The writer of this version evidently knew nothing of Queste or
Grand St. Graal, whilst he had knowledge of Borron’s poem, a fact
the more remarkable since none of the other poets engaged upon
the Conte du Graal knew of Borron, so far, at least, as can be
gathered from printed sources. It is hopeless in the present state of
knowledge to do more than map out approximately the leading
sections of the work.
[12] It is by no means clear to me that Gerbert’s portion of the
Conte du Graal is an interpolation. I am rather inclined to look upon
it as an independent finish. As will be shown later on, it has several
features in common with both Mabinogi and Wolfram, features
pointing to a common prototype.
[13] In the solitary MS. which gives this version, it follows, as has
already been stated, prose versions of Robert de Borron’s undoubted
poems, “Joseph of Arimathea” and “Merlin.”
[14] Birch-Hirschfeld, in his Summary (p. 37, l. 22) or his MS.
authority, B.M., xix, E. iii., has transposed the relationships.
[15] And buried it, adds B. H. in his Summary, whether on MS.
authority or not I cannot say, but the Welsh translation has—“there
was a period of 240 years” (an obvious mistake on the part of the
translator) “after the passion of J. C. when Jos. of A. came; he who
buried J. C. and drew him down from the cross.”
[16] Thus was Evelach called as a Christian, adds B. H. Here W.
agrees with Furnivall.
[17] Here Birch-Hirschfeld’s Summary agrees with W.
[18] B. H. agrees with W.
[19] According to B. H., the recluse tells him he has fought with his
friends, whereupon, ashamed, he hurries off.
[20] B. H. here agrees with W.
[21] B. H. has five candles.
[22] B. H.: “When will the Holy Vessel come to still the pain I feel?
Never suffered man as I.”
[23] B. H. agrees with W.
[24] B. H. agrees with Furnivall.
[25] B. H., the ninth.
[26] B. H., the vision is that of a crowned old man, who with two
knights worships the cross.
[27] B. H., Nasciens.
[28] B. H. has all this passage, save that the references to the vision
at the cross-ways seem omitted.
[29] B. H., the latter.
[30] B. H., in Chaldee.
[31] B. H., Labran slays Urban.
[32] The 1488 text has Urban.
[33] B. H., Thus was the King wounded, and he was Galahad’s
grandfather.
[34] It does not appear from B. H.’s Summary whether his text
agrees with F. or W.
[35] B. H., seven knights.
[36] B. H., that was the Castle of Corbenic where the Holy Grail was
kept.
[37] B. H., the Castle of the Maimed King.
[38] B. H., ten. Obviously a mistake on the part of his text, as the
nine with the three Grail questers make up twelve, the number of
Christ’s disciples.
[39] B. H., three.
[40] B. H. agrees with F.
[41] One cannot see from B. H. whether his text agrees with F. or W.
[42] B. H. agrees with F.
[43] It will be advisable to give here the well-known passage from
the chronicle of Helinandus, which has been held by most
investigators to be of first-rate importance in determining the date of
the Grand St. Graal. The chronicle ends in the year 1204, and must
therefore have been finished in that or the following year, and as the
passage in question occurs in the earlier portion of the work it may
be dated about two years earlier (Birch-Hirschfeld, p. 33). “Hoc
tempore (717-719) in Britannia cuidam heremitae demonstrata fuit
mirabilis quaedam visio per angelum de Joseph decurione nobili, qui
corpus domini deposuit de cruce et de catino illo vel paropside, in
quo dominus caenavit cum discipulis suis, de quo ab eodem
heremita descripta est historia quae dicitur gradale. Gradalis autem
vel gradale gallice dicitur scutella lata et aliquantulum profunda, in
qua preciosae dapes divitibus solent apponi gradatim, unus
morsellus post alium in diversis ordinibus. Dicitur et vulgari nomine
greal, quia grata et acceptabilis est in ea comedenti, tum propter
continens, quia forte argentea est vel de alia preciosa materia, tum
propter contentum .i. ordinem multiplicem dapium preciosarum.
Hanc historiam latine scriptam invenire non potui sed tantum gallice
scripta habetur a quibusdem proceribus, nec facile, ut aiunt, tota
inveniri potest.”
The Grand St. Graal is the only work of the cycle now existing to
which Helinandus’ words could refer; but it is a question whether he
may not have had in view a work from which the Grand St. Graal
took over its introduction. Helinandus mentions the punning origin of
the word “greal” (infra, p. 76), which is only hinted at in the Grand
St. Graal, but fully developed elsewhere, e.g., in the Didot-Perceval
and in Borron’s poem.
Another point of great interest raised by this introduction will be
found dealt with in Appendix B.
[44] The MS. followed by Furnivall has an illustration, in which
Joseph is represented as sitting under the Cross and collecting the
blood from the sides and feet in the basin.
[45] MS. reading.
[46] I have not thought it necessary to give a summary of the prose
romance Perceval le Gallois. One will be found in Birch-Hirschfeld,
pp. 123-134. The version, though offering many interesting features,
is too late and unoriginal to be of use in the present investigation.
[47] Cf. p. 78 as to this passage.
[48] It is forty-two years, according to D. Queste (p. 119), after the
Passion that Joseph comes to Sarras.
[49] It is plain that B I is abridged in the passage dealt with, from
the following fact: Joseph (v. 2,448, etc.) praying to Christ for help,
reminds Him of His command, that when he (Joseph) wanted help
he should come “devant ce veissel precieus Où est votre sans
glorieus.” Now Christ’s words to Joseph in the prison say nothing
whatever about any such recommendation; but E, Grand St. Graal,
does contain a scene between our Lord and Joseph, in which the
latter is bidden, “Et quant tu vauras à moi parler si ouuerras l’arche
en quel lieu que tu soies” (I, 38-39) from which the conclusion may
be drawn that B I represents an abridged and garbled form of the
prototype of E.
[50] In the Mabinogi of Branwen, the daughter of Llyr, the warriors
cast into the cauldron of renovation come forth on the morrow
fighting men as good as they were before, except that they are not
able to speak (Mab., p. 381).
[51] The version summarised by Birch-Hirschfeld.
[52] Curiously enough this very text here prints Urban as the name
of the Maimed King; Urban is the antagonist of Lambar, the father of
the Maimed King in the original draft of the Queste, and his mention
in this place in the 1488 text seems due to a misprint. In the episode
there is a direct conflict of testimony between the first and second
drafts, Lambar slaving Urlain in the former, Urlain Lambar in the
latter.
[53] This account agrees with that of the second draft of the Queste,
in which Urlain slays Lambar.
[54] Only one beholder of the Quest is alluded to, although in the
Queste, from which the Grand St. Graal drew its account, three
behold the wonders of the Grail.
[55] This, of course, belongs to the second of the two accounts we
have found in the poem respecting the Promised Knight, the one
which makes him the grandson and not the son merely of Brons.
[56] The object of the Quest according to Heinrich von dem Türlin
will be found dealt with in Chapter VII.
[57] This is one of a remarkable series of points of contact between
Gerbert and Wolfram von Eschenbach.
[58] It almost looks as if the author of C were following here a
version in which the hero only has to go once to the Grail Castle;
nothing is said about Perceval’s first unsuccessful visit, and Merlin
addresses Perceval as if he were telling him for the first time about
matters concerning which he must be already fully instructed.
[59] It is remarkable, considering the scanty material at his disposal,
how accurate Schulz’ analysis is, and how correct much of his
argumentation.
[60] Wagner has admirably utilised this hint of Simrock’s in his
Parsifal, when his Kundry (the loathly damsel of Chrestien and the
Mabinogi) is Herodias. Cf. infra, Ch. X.
[61] Excepting, of course, the late fifteenth and early sixteenth
century Paris imprints, which represented as a rule, however, the
latest and most interpolated forms, and Mons. Fr. Michel’s edition of
Borron’s poem.
[62] Hucher’s argument from v. 2817 (supra p. 106) that the poem
knew of the Grand St. Graal is, however, not met.
[63] Vide p. 200, for Birch-Hirschfeld’s summary comparison of the
two works, and cf. infra p. 127.
[64] Cf. infra p. 128, for a criticism of this statement.
[65] Opera V. 410: Unde et vir ille eloquio clarus W. Mapus,
Oxoniensis archidiaconus (cujus animae propitietur Deus) solita
verborum facetia et urbanitate praecipua dicere pluris et nos in hunc
modum convenire solebat: “Multa, Magister Geralde, scripsistis et
multum adhue scribitis, et nos multa diximus. Vos scripta dedistis et
nos verba.”
[66] Printed in full, Hucher, I. 156, etc.
[67] Printed by Hucher, I. p. 35, etc.
[68] The remainder of Birch-Hirschfeld’s work is devoted to proving
that Chrestien was the only source of Wolfram von Eschenbach, the
latter’s Kiot being imagined by him to justify his departure from
Chrestien’s version; departures occasioned by his dissatisfaction with
the French poet’s treatment of the subject on its moral and spiritual
side. This element in the Grail problem will be found briefly dealt
with, Appendix A.
[69] I have not thought it necessary, or even advisable, to notice
what the “Encyclopædia Britannica” (Part XLI, pp. 34, 35) and some
other English “authorities” say about the Grail legends.
[70] They are brought together by Hucher, vol. i, p. 383, etc.
[71] In the preface to the second volume of his edition of Chrestien’s
works (Halle, 1887), W. Förster distinguishes Peredur from the Lady
of the Fountain and from Geraint, which he looks upon as simple
copies of Chrestien’s poems dealing with the same subjects. Peredur
has, he thinks, some Welsh features.
[72] It is perhaps only a coincidence that in Gautier the “pucelle de
malaire” is named Riseut la Bloie, and that Rosette la Blonde is the
name of the loathly damsel whom Perceval meets in company of the
Beau Mauvais, and whom Birch-Hirschfeld supposes to have
suggested to Chrestien his loathly damsel, the Grail messenger. But
from the three versions one gets the following:—Riseut (Gautier),
loathly damsel (Didot-Perceval), Grail messenger (Chrestien), =
Peredur’s cousin, who in the Mabinogi is the loathly Grail messenger,
and the protagonist in the stag-hunt.
[73] I have not thought it necessary to discuss seriously the
hypothesis that Chrestien may have used the Mabinogi as we now
have it. The foregoing statement of the facts is sufficient to negative
it.
[74] The Counsels. Chrestien (v. 1,725, etc.): aid dames and damsels,
for he who honoureth them not, his honour is dead; serve them
likewise; displease them not in aught; one has much from kissing a
maid if she will to lie with you, but if she forbid, leave it alone; if she
have ring, or wristband, and for love or at your prayer give it, ’tis
well you take it. Never have comradeship with one for long without
seeking his name; speak ever to worthy men and go with them; ever
pray in churches and monasteries (then follows a dissertation on
churches and places of worship generally). Mabinogi (p. 83):
wherever a church, repeat there thy Paternoster; if thou see meat
and drink, and none offer, take; if thou hear an outcry, especially of
a woman, go towards it; if thou see a jewel, take and give to
another to obtain praise thereby; pay thy court to a fair woman,
whether she will or no, thus shalt thou render thyself a better man
than before. (In the italicised passage the Mabinogi gives the direct
opposite of Chrestien, whom he has evidently misunderstood.) Sir
Perceval (p. 16): “Luke thou be of mesure Bothe in haulle and
boure, And fonde to be fre.” “There thou meteste with a knyghte, Do
thi hode off, I highte, and haylse hym in hy” (He interprets the
counsel to be of measure by only taking half the food and drink he
finds at the board of the lady of the tent. The kissing of the lady of
the tent which follows is in no way connected with his mother’s
counsel.) Wolfram: “Follow not untrodden paths; bear thyself ever
becomingly; deny no man thy greeting; accept the teaching of a
greybeard; if ring and greeting of a fair woman are to be won strive
thereafter, kiss her and embrace her dear body, for that gives luck
and courage, if so she be chaste and worthy.” Beside the mother’s
counsels Perceval is admonished by Gonemans or the personage
corresponding to him. In Chrestien (2,838, et seq.) he is to deny
mercy to no knight pleading for it; to take heed he be not over-
talkful; to aid and counsel dames and damsels and all others
needing his counsel; to go often to church; not to quote his mother’s
advice, rather to refer to him (Gonemans). In the Mabinogi he is to
leave the habits and discourse of his mother; if he see aught to
cause him wonder not to ask its meaning. In Wolfram he is not to
have his mother always on his lips; to keep a modest bearing; to
help all in need, but to give wisely, not heedlessly; and in especial
not to ask too much; to deny no man asking mercy; when he has
laid by his arms to let no traces thereof be seen, but to wash hands
and face from stain of rust, thereby shall ladies be pleased; to hold
women in love and honour; never to seek to deceive them (as he
might do many), for false love is fleeting and men and women are
one as are sun and daylight.—There seems to me an evident
progression in the ethical character of these counsels. Originally they
were doubtless purely practical and somewhat primitive of their
nature. As it is, Chrestien’s words sound very strange to modern
ears.
[75] In the notes to my two articles in the “Folk-Lore Record” will be
found a number of references establishing this fact.
[76] The hero renews his strength after his various combats by
rubbing himself with the contents of a vessel of balsam. He has
moreover to enter a house the door of which closes to of itself (like
the Grail Castle Portcullis in Wolfram), and which kills him. He is
brought to life by the friendly raven. The mysterious carlin also
appears, “there was a turn of her nails about her elbows, and a twist
of her hoary hair about her toes, and she was not joyous to look
upon.” She turns the hero’s companions into stone, and to unspell
them he must seek a bottle of living water and rub it upon them,
when they will come out alive. This is like the final incident in many
stories of the Two Brothers class. Cf. note, p. 162.
[77] O’Daly’s version consists of 158 quatrains; Campbell’s of 63.
The correspondence between them, generally very close (frequently
verbal), is shown by the following table:—
O’D., 1, 2. C., 1, 2.
— C., 3.
O’D., 3. C., 4.
O’D., 4-15. —
O’D., 16. C., 4.
O’D., 17-24. C., 5-12.
O’D., 25. —
— C., 13-15.
O’D., 26-47. C., 16-36.
O’D., 48-56. —
O’D., 57-61. C., 37-40.
O’D., 62. —
O’D., 63-65. C., 41-43.
O’D., 66. C., 45.
O’D., 67. C., 44.
O’D., 68, 69. C., 46, 47.
O’D., 70. C., 49.
O’D., 71. C., 48.
— C., 50.
O’D., 72. C., 52.
O’D., 73. —
O’D., 74. C., 53.
O’D., 75. C., 54.
O’D., 76-80. C., 55-59.
O’D., 81-134. —
O’D., 135, 136. C., 60, 61.
— C., 62.
O’D., 137. —
O’D., 138. C., 63.
O’D., 139-158. —
[78] Of this widely spread group, Grimm’s No. 60, Die zwei Brüder,
may be taken as a type. The brethren eat heart and liver of the gold
bird and thereby get infinite riches, are schemed against by a
goldsmith, who would have kept the gold bird for himself, seek their
fortunes throughout the world accompanied by helping beasts, part
at crossways, leaving a life token to tell each one how the other
fares; the one delivers a princess from a dragon, is cheated of the
fruit of the exploit by the Red Knight, whom after a year he
confounds, wins the princess, and, after a while, hunting a magic
hind, falls victim to a witch. His brother, learning his fate through the
life token, comes to the same town, is taken for the young king even
by the princess, but keeps faith to his brother by laying a bare sword
twixt them twain at night. He then delivers from the witch’s spells
his brother, who, learning the error caused by the likeness, and
thinking advantage had been taken of it, in a fit of passion slays
him, but afterwards, hearing the truth, brings him back to life again.
Grimm has pointed out in his notes the likeness between this story
and that of Siegfried (adventures with Mimir, Fafnir, Brunhilde, and
Gunnar). In India the tale figures in Somadeva’s Katha Sarit Sagara
(Brockhaus’ translation, ii., 142, et seq.). The one brother is
transformed into a demon through accidental sprinkling from a body
burning on a bier. He is in the end released from this condition by his
brother’s performing certain exploits, but there is no similarity of
detail. Other variants are Zingerle (p. 131) where the incident occurs
of the hero’s winning the king’s favour by making his bear dance
before him; this I am inclined to look upon as a weakened
recollection of the incident of a hero’s making a princess laugh,
either by playing antics himself or making an animal of his play them
(see supra, p. 134, Kennedy’s Irish Tale). Grimm also quotes Meier
29 and 58, but these are only variants of the dragon-killing incident.
In the variant of 29, given p. 306, the hero makes the king laugh,
and in both stories occurs the familiar incident of the hero coming
unknown into a tournament and overcoming all enemies, as in
Peredur (Inc. 9). Wolf., p. 369, is closer, and here the hero is
counselled by a grey mannikin whom he will unspell if he succeeds.
Stier, No. I. (not p. 67, as Grimm erroneously indicates) follows
almost precisely the same course as Grimm’s 60, save that there are
three brothers. Graal, p. 195, has the magic gold bird opening, but
none of the subsequent adventures tally. Schott, No. 11, is also cited
by Grimm, but mistakenly; it belongs to the faithful-servant group.
Very close variants come from Sweden (Cavallius-Oberleitner, Va,
Vb) and Italy (Pentamerone, I. 7 and I. 9). The Swedish tales have
the miraculous conception opening, which is a prominent feature in
tales belonging to the Expulsion and Return group (e.g., Perseus,
Cu-Chulaind, and Taliesin), but present otherwise very nearly the
same incidents as Grimm. The second of the Italian versions has the
miraculous conception opening so characteristic of this group of folk-
tales, and of the allied formula group, the attainment of riches
consequent upon eating the heart of a sea dragon, the tournament
incident (though without the disguise of the hero), the stag hunt,
wherein the stag, an inimical wizard haunting the wood, is a
cannibal and keeps the captured hero for eating. In the story of the
delivery by the second brother, the separating sword incident occurs.
The first version opens with what is apparently a distorted and
weakened form of the hero’s clearing a haunted house of its
diabolical inmates (see infra Ch. VII., Gawain) and then follows very
closely Grimm’s Two Brothers, save that the alluring witch is young
and fair, the whole tale being made to point the moral, “more luck
than wit.” Straparola, a 3, is a variant of the dragon fight incident
alone. It is impossible not to be struck by the fact that in this widely
spread group of tales are to be found some of the most
characteristic incidents of the Perceval and allied Great Fool group.
The only version, however, which brings the two groups into formal
contact is O’Daly’s form of the Great Fool.
[79] The brother feature appears likewise in Wolfram von
Eschenbach, where Parzival’s final and hardest struggle is against
the unknown brother, as the Great Fool’s is against the Gruagach.
This may be added to other indications that Wolfram did have some
other version before him besides Chrestien’s.
[80] I cannot but think that these words have connection with the
incident in the English Sir Perceval of the hero’s throwing into the
flames and thus destroying his witch enemy.
[81] I must refer to my Mabinogion Studies, I. Branwen for a
discussion of the relation of this tale with Branwen and with the
Teutonic Heldensage.
[82] Another parallel is afforded by the tale of Conall Gulban
(Campbell, III., 274). Conall, stretched wounded on the field, sees
“when night grew dark a great Turkish carlin, and she had a white
glaive of light with which she could see seven miles behind her and
seven miles before her; and she had a flask of balsam carrying it.”
The dead men are brought to life by having three drops of balsam
put into their mouths. The hero wins both flask and glaive.
[83] Cf. my Branwen for remarks on the mythological aspect of the
ballad. It should be noted that most of the ballads traditionally
current in the Highlands are of semi-literary origin, i.e., would seem
to go back to the compositions of mediæval Irish bards, who often
sprinkled over the native tradition a profusion of classical and
historical names. I do not think the foreign influence went farther
than the “names” of some personages, and such as it is is more at
work in the ballads than in the tales.
[84] This may seem to conflict with the statement made above (p.
145), that the Mabinogi probably took over the maimed uncle from
Chrestien. But there were in all probability several forms of the
story; that hinted at in Chrestien and found in Manessier had its
probable counterpart in Celtic tradition as well as that found in
Gerbert. It is hardly possible to determine what was the form found
in the proto-Mabinogi, the possibility of its having been exactly the
same as that of Gerbert is in no way affected by the fact that the
Mabinogi, as we now have it, has in this respect been influenced by
Chrestien. Meanwhile Birch-Hirschfeld’s hypothesis that Gerbert’s
section of the Conte du Graal is an interpolation between Gautier
and Manessier is laid open to grave doubt. It is far more likely that
Gerbert’s work was an independent and original attempt to provide
an ending for Chrestien’s unfinished poem, and that he had before
him a different version of the original from that used by Gautier and
Manessier.
[85] It occurs also in Peredur (Inc. 16), where the hero comes to the
Castle of the Youths, who, fighting every day against the Addanc of
the Cave, are each day slain, and each day brought to life by being
anointed in a vessel of warm water and with precious balsam.
[86] For the second time, if Gerbert’s continuation be really intended
for our present text of Gautier, and if Potvin’s summary of Gerbert is
to be relied upon; Birch-Hirschfeld seemingly differs from him here,
and makes the King at once mention the flaw.
[87] It may be worth notice that v. 35,473 is the same as Chrestien,
v. 4,533.
[88] It is evident that, although in the MS. in which this version is
found it is followed by Manessier’s section, the poem was intended
by Gerbert to end here.
[89] Told at other times, and notably by Gautier himself (Inc. 21), of
Perceval, where the feature of a dead knight lying on the altar is
added.
[90] According to the Montpellier MS., which here agrees
substantially with Potvin’s text (the Mons MS.), this is Gauvain’s
second visit to the Grail Castle. At his first visit he had been
subjected to the sword test and had slept. The mystic procession is
made up as follows:—Squire with lance; maidens with plate; two
squires with candlesticks; fair maiden weeping, in her hands a
“graal;” four squires with the bier, on which lies the knight and the
broken sword. Gauvain would fain learn about these things, but is
bidden first to make the sword whole. On his failure he is told
Vous n’avez par encore tant fet
D’armes, que vous doiez savoir, etc.,
and then goes to sleep. His awakening finds him in a marsh.
[91] It may be conjectured that the magic vessel which preserves to
this enchanted folk the semblance of life passes into the hero’s
possession when he asks about it, and that deprived of it their
existence comes to an end, as would that of the Anses without the
Apples of Iduna. I put this into a note, as I have no evidence in
support of the theory. But read in the light of this conjecture some
hitherto unnoticed legend may supply the necessary link of
testimony.
[92] Nearly all the objections to the view suggested in the text may
be put aside as due to insufficient recognition of the extent to which
the two formulas have been mingled, but there is one which seems
to me of real moment. The wasting of the land which I have looked
upon as belonging to the unspelling formula, is traced by the Queste
to the blow struck by King Lambar against King Urlain, a story
which, as we have seen, is very similar to that which forms the
groundwork of one at least of the models followed by the Conte du
Graal in its version of the feud quest. It does not seem likely that the
Queste story is a mere echo of that found in the Conte du Graal, nor
that the fusion existed so far back as in a model common to both.
But the second alternative is possible.
[93] I do not follow M. Hucher upon the (as it seems to me) very
insecure ground of Gaulish numismatic art. The object which he
finds figured in pre-Christian coins may be a cauldron—and it may
not—and even if it is a cauldron it may have no such significance as
he ascribes to it.
[94] Cf. as to Lug D’Arbois de Jubainville, Cycle Mythologique
Irlandais; Paris, 1884, p. 178. He was revered by all Celtic races, and
has left his trace in the name of several towns, chief among them
Lug-dunum = Lyons. In so far as the Celts had departmental gods,
he was the god of handicraft and trade; but cf. as to this Rhys, Hibb.
Lect., p. 427-28.
[95] Cf. D’Arbois de Jubainville, op. cit., p. 269-290. The Dagda—the
good god—seems to have been head of the Irish Olympus. A legend
anterior to the eleventh century, and belonging probably to the
oldest stratum of Celtic myth, ascribes to him power over the earth:
without his aid the sons of Miledh could get neither corn nor milk. It
is, therefore, no wonder to find him possessor of the magic
cauldron, which may be looked upon as a symbol of fertility, and, as
such, akin to similar symbols in the mythology of nearly every
people.
[96] Cf. as to the mythic character of the Tuatha de Danann,
D’Arbois de Jubainville, op. cit., and my review of his work, Folk-Lore
Journal, June, 1884.
[97] I at one time thought that the prohibition to reveal the “secret
words,” which is such an important element in Robert de Borron’s
version, might be referred to the same myth-root as the instances in
the text. There is little or no evidence to sustain such a hazardous
hypothesis. Nevertheless it is worth while drawing attention in this
place to that prohibition, for which I can offer no adequate
explanation.
[98] Powers of darkness and death. Tethra their king reigns in an
island home. It is from thence that the maiden comes to lure away
Connla of the Golden Hair, as is told in the Leabhar na-h-Uidhre,
even as the Grail messenger comes to seek Perceval—“’tis a land in
which is neither death nor old age—a plain of never ending
pleasure,” the counterpart, in fact, of that Avalon to which Arthur is
carried off across the lake by the fay maiden, that Avalon which, as
we see in Robert de Borron, was the earliest home of the Grail-host.
[99] Cf. D’Arbois de Jubainville, op. cit. p. 188.
[100] When Cuchulainn was opposing the warriors of Ireland in their
invasion of Ulster one of his feats is to make smooth chariot-poles
out of rough branches of trees by passing them through his clenched
hand, so that however bent and knotted they were they came from
his hands even, straight, and smooth. Tain bo Cualgne, quoted by
Windisch, Rev. Celt., Vol. V.
[101] This epithet recalls Lug, of whom it is the stock designation.
Now Lug was par excellence the craftsman’s god; he, too, at the
battle of Mag Tured acted as a sort of armourer-general to the
Tuatha de Danann. A dim reminiscence of this may be traced in the
words which the folk-tale applies to Ullamh l.f., “he was the one
special man for taking their arms.”
[102] Cf. my Aryan Expulsion and Return formula, pp. 8, 13, for
variants of these incidents in other stories belonging to this cycle
and in the allied folk-tales.
[103] This incident is only found in the living Fionn-sage, being
absent from all the older versions, and yet, as the comparison with
the allied Perceval sage shows, it is an original and essential feature.
How do the advocates of the theory that the Ossianic cycle is a
recent mass of legend, growing out of the lives and circumstances of
historical men, account for this development along the lines of a
formula with which, ex hypothesi, the legend has nothing to do? The
Fionn-sage, it is said, has been doctored in imitation of the
Cuchulainn-sage, but the assertion (which though boldly made has
next to no real foundation) cannot be made in the case of the Conte
du Graal. Mediæval Irish bards and unlettered Highland peasants did
not conspire together to make Fionn’s adventures agree with those
of Perceval.
[104] In the Gawain form of the feud quest found in Gautier, the
knight whose death he sets forth to avenge is slain by the cast of a
dart. Can this be brought into connection with the fact that Perceval
slays with a cast of his dart the Red Knight, who, according to the
Thornton romance, is his father’s slayer.
[105] This prose tale precedes an oral version of one of the
commonest Fenian poems, which in its present shape obviously goes
back to the days when the Irish were fighting against Norse
invaders. The poem, which still lives in Ireland as well as in the
Highlands, belongs to that later stage of development of the Fenian
cycle, in which Fionn and his men are depicted as warring against
the Norsemen. It is totally dissimilar from the prose story
summarised above, and I am inclined to look upon the prose as
belonging to a far earlier stage in the growth of the cycle, a stage in
which the heroes were purely mythical and their exploits those of
mythical heroes generally.
[106] The prohibition seems to be an echo of the widely-spread one
which forbids the visitor to the otherworld tasting the food of the
dead, which, if he break, he is forfeit to the shades. The most
famous instance of this myth is that of Persephone.
[107] Cf. Procopius quoted by Elton, Origins of English History, p. 84.
[108] Prof. Rhys, Hibbert Lectures for 1886, looks upon him as a
Celtic Zeus. He dispossessed his father of the Brug by fraud, as Zeus
dispossessed Kronos by force.
[109] D’Arbois de Jubainville, op. cit., p. 275. Rhys, op. cit., p. 149.
[110] M. Duvau, Revue Celtique, Vol. IX., No. 1, has translated the
varying versions of the story.
[111] Like many of the older Irish tales the present form is confused
and obscure, but it is easy to arrive at the original.
[112] The part in brackets is found in one version only of the story.
Of the two versions each has retained certain archaic features not to
be found in the other.
[113] Summarised by D’Arbois de Jubainville, op. cit., p. 323.
[114] D’Arbois de Jubainville, p. 326.
[115] Otto Küpp, Z.f.D. Phil. xvii, i, 68, examining Wolfram’s version
sees in the branch guarded by Gramoflanz and broken by Parzival a
trace of the original myth underlying the story. Gramoflanz is
connected with the Magic Castle (one of the inmates of which is his
sister), or with the otherworld. Küpp’s conjecture derives much force
from the importance given to the branch in the Irish tales as part of
the gear of the otherworld.
[116] This recalls the fact that Oengus of the Brug fell in love with a
swanmaid. See text and translation Revue Celtique, Vol. III., pp.
341, et. seq. The story is alluded to in the catalogue of epic tales
(dating from the tenth century) found in the Book of Leinster.
[117] In a variant from Kashmir (Knowles’ Folk-tales of Kashmir,
London, 1888, p. 75, et. seq.), Saiyid and Said, this tale is found
embedded in a twin-brethren one.
[118] Frederick (I.) Barbarossa is a mistake, as old as the
seventeenth century (cf. Koch, Sage vom Kaiser Friedrich in
Kyffhäuser, Leipzig, 1886), for Frederick II., the first German
Emperor of whom the legend was told. The mistake was caused by
the fact that Frederick took the place of a German red-bearded god,
probably Thor, hence the later identification with the red-bearded
Frederick, instead of with that great opponent of the Papacy whose
death away in Italy the German party refused for many years to
credit.
[119] Unless the passage relating to Carl the Great quoted by Grimm
(D.M., III., 286) from Mon. Germ. Hist., Vol. VIII., 215, “inde
fabulosum illud confictum de Carolo Magno, quasi de mortuis in id
ipsum resuscitato, et alio nescio quo nihilominus redivivo,” be older.
[120] Liebrecht’s edition of the Otia Imperialia, Hanover, 1856, p. 12,
and note p. 55.
[121] Martin Zur Gralsage, p. 31, arguing from the historical
connection of Frederick II. with Sicily, thinks that the localisation of
this Arthurian legend in that isle was the reason of its being
associated with the Hohenstauffen; in other words, the famous
German legend would be an indirect offshot of the Arthurian cycle. I
cannot follow Martin here. I see no reason for doubting the
genuineness of the traditions collected by Kuhn and Schwartz, or for
disbelieving that Teutons had this myth as well as Celts. It is no part
of my thesis to exalt Celtic tradition at the expense of German;
almost all the parallels I have adduced between the romances and
Celtic mythology and folk-lore could be matched from those of
Germany. But the romances are historically associated with Celtic
tradition, and the parallels found in the latter are closer and more
numerous than those which could be recovered from German
tradition. It is, therefore, the most simple course to refer the
romances to the former instead of to the latter.
[122] See Grimm, D.M., Ch. XXXII.; Fitzgerald, Rev. Celt., IV., 198;
and the references in Liebrecht, op. cit.
[123] Personally communicated by the Rev. Mr. Sorby, of Sheffield.
[124] In Chrestien the part of the Magician Lord is little insisted
upon. But in Wolfram he is a very important personage. It may here
be noted that the effects which are to follow in Chrestien the doing
away with the enchantments of this Castle, answer far more
accurately to the description given by the loathly Grail-Maiden of the
benefits which would have accrued had Perceval put the question at
the Court of the Fisher King than to anything actually described as
the effect of that question being put, either by Gautier, Manessier, or
Gerbert. This castle seems, too, to be the one in which lodge the
Knights, each having his lady love with him, which the loathly
maiden announces to be her home.
[125] Kennedy follows in the main Oss. Soc., Vol. II, pp. 118, et.
seq., an eighteenth century version translated by Mr. O’Kearney. This
particular episode is found, pp. 147, et. seq. I follow the Oss. Soc.
version in preference to Kennedy’s where they differ.
[126] The story as found in Heinrich may be compared with the folk-
tale of the Sleeping Beauty. She is a maiden sunk in a death-in-life
sleep together with all her belongings until she be awakened by the
kiss of the destined prince. May we not conjecture that in an older
form of the story than any we now possess, the court of the princess
vanished when the releasing kiss restored her to real life and left her
alone with the prince? The comparison has this further interest, that
the folk-tale is a variant of an old myth which figures prominently in
the hero-tales of the Teutonic race (Lay of Skirni, Lay of Swipday
and Menglad, Saga of Sigurd and Brunhild), and that in its most
famous form Siegfried, answering in Teutonic myth to Fionn, is its
hero. But Peredur is a Cymric Fionn, so that the parallel between the
two heroes, Celtic and Teutonic, is closer than at first appears when
Siegfried is compared only to his Gaelic counterpart.
[127] I have not examined Gawain’s visit to the Magic Castle in
detail, in the first place because it only bears indirectly upon the
Grail-Quest, and then because I hope before very long to study the
personality of Gawain in the romances, and to throw light upon it
from Celtic mythic tradition in the same way that I have tried in the
foregoing pages to do in the case of Perceval.
[128] Kennedy, Legendary Fictions, p. 154, et. seq.
[129] Grimm, Vol. III., p. 9 (note to Märchen von einem der auszog
das Fürchten zu lernen), gives a number of variants. It should be
noted that in this story there is the same mixture of incidents of the
Magic Castle and Haunted Castle forms as in the romances.
Moreover, one of the trials to which the hero’s courage is subjected
is the bringing into the room of a coffin in which lies a dead man,
just as in Gawain’s visit to the Grail Castle. Again, as Grimm notes,
but mistakenly refers to Perceval instead of to Gawain, the hero has
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