Arthurian Chronicles: Roman de Brut | Page 6

his belongings, all of which there is reason to believe, from record or from logical inference, were of otherworld origin. Each has its significant proper name, which in most cases conveys the idea of brilliant whiteness, a characteristic of Celtic fairy objects. His ship, for example, is named White Form, his shield "Night Gainsayer," his dagger "White Haft." The _Dream of Rhonabwy_ [20] describes his carpet (or mantle), "White," which had the property of retaining no colour but its own, and of making whoever was on it (or wrapped in it) invisible, and also his sword, "Hard-breacher," graven with two serpents from whose jaws two flames of fire seemed to burst when it was unsheathed, "and then so wonderful was the sword that it was hard for any one to look upon it." This sword (Caletvwlch, Caliburn, Excalibur) is a Pan-Celtic marvellous object, and is one of Arthur's most famous possessions. The deadly blows attributed by Nennius to him in the Battle of Mount Badon without doubt traditionally were dealt by Caliburn. Geoffrey of Monmouth recognised it as a fairy sword, and says that it was made in Avalon, namely, the Celtic otherworld. We may also feel confident that the full panoply of armour with which Geoffrey equips Arthur (ix. 4) consisted of magic objects, although Geoffrey, who in general, as an historian, rationalises the supernatural, merely describes them as amazingly efficacious. The shield he calls by the name of Arthur's ship in Welsh sources, Pridwen (evidently a fairy boat, limitless in capacity), either from some confusion in tradition, or because, being enchanted, Pridwen might, of course, serve as either ship or shield.
Layamon adds further information about Arthur's weapons. His burny, he says (vs. 21133-34) "was named Wygar" (Anglo-Saxon _wigheard_), "Battle-hard," "which Witeze wrought," Witeze being a corrupted form for Widia, the Anglo-Saxon name of the son of Weland, the Teutonic Vulcan, a famous maker of magic weapons in romance, with whom his son might easily become identified in legend.
This is the explanation given by Professor G.L. Kittredge of the above lines, as a correction of Sir Frederic Madden's translation: "he [namely, the smith who made the burny] was named Wygar, the witty wight." Layamon says (v. 21147) that Arthur's helmet was called Goswhit, a name that is evidently a translation of some Welsh term meaning "goosewhite," which at once classes the helmet with Arthur's dazzlingly bright fairy belongings. Moreover, Layamon says (vs. 21158, 23779 ff.) that his spear Ron (a Welsh common noun, meaning "spear") was made by a smith called Griffin, whose name may be the result of an English substitution of the familiar word _griffin_ for the unfamiliar _Gofan_, the name of the Celtic smith-god. These facts are mainly important as testimony to the Celtic element in Arthurian romance, and especially to Layamon's use of current Welsh Arthurian tradition. The large variety of magical possessions assigned to Arthur is also a notable indication of the great emphasis that Welsh legend laid upon his mythological attributes and his character as otherworld adventurer.
[The above facts have been established and discussed by Professor A.C.L. Brown in his article on the Round Table (p. 199, note 1) cited below in Excursus II.; also in _Iwain_, Boston, 1903, p. 79, note 1; _Modern Philology_, I., 5-8; _Publications of the Modern Language Association of America_, XXV., 25 ff. See also the notes on the lines cited from Layamon in Sir Frederic Madden's edition of the _Brut_. For other magic possessions of Arthur, see below, Excursus II.]
EXCURSUS II.--THE ROUND TABLE
(Wace, _Brut_, vs. 9994 ff., 10555, 13675; Layamon, vs. 22736 ff.)
Our earliest authority for the story of the Round Table is Wace. He and Layamon agree in calling it a tale of the Britons, and in saying that Arthur had it made to prevent rivalry as to place among his vassals when they sat at meat. Layamon, however, expands the few lines that Wace devotes to the subject into one of his longest additions to his source, by introducing the story of a savage fight for precedence at a court feast, which was the immediate cause for fashioning the Round Table, a magical object. Ancient sources prove that the Celts had a grievous habit of quarrelling about precedence at banquets, probably because it was their custom to bestow the largest portion of meat upon the bravest warrior. It was also their practice to banquet seated in a circle with the most valiant chieftain of the company placed in the middle, possibly owing to the circular form of their huts, possibly for the sake of avoiding the disputes that so commonly disturbed their feastings. The Round Table, accordingly, is to be regarded as a Pan-Celtic institution of early date, and as one of the belongings that would naturally be attributed by popular tradition to any peculiarly