sch. fur vergleichende Literaturgeschichte"
(Neue Folge, xi. Brand, 1897), pp. 442-448, has pointed out other
striking allusions in the Latin "Navigatio S. Brandans" (ed. Wahlund,
Upsala, 1900) and elsewhere in Celtic legend to trees teeming with
singing birds, in which the souls of the blessed are incorporated. A
more general reference to trees, animated by the souls of the dead, is
found in J.G. Frazer, "The Golden Bough" (2nd ed. 1900), vol. I., p. 178
f.]

[Footnote 38: Cf. A. Tobler in "Ztsch. fur romanische Philologie", iv.
80-85, who gives many other instances of boasting after meals. See
next note.]

[Footnote 39: Noradin is the Sultan Nureddin Mahmud (reigned 1146-1173),
a contemporary of the poet; Forre is a legendary Saracen king of
Naples, mentioned in the epic poems (cf. E. Langlois, "Table des noms
propres de toute nature compris dans les chansons de geste", Paris,
1904; Albert Counson, "Noms epiques entres dans le vocabulaire commun"
in "Romanische Forschungen", xxiii. 401-413). These names are mentioned
here in connection with the brave exploits which Christian knights,
while in their cups, may boast that they will accomplish (F.). This
practice of boasting was called indulging in "gabs" (=Eng. "gab"), a
good instance of which will be found in "Le Voyage de Charlemagne a
Jeruslaem" (ed. Koschwitz), v. 447 ff.]

[Footnote 310: It is evident in this passage that Chretien's version is
not clear; the reader cannot be sure in what sort of an apartment
Yvain is secreted. The passage is perfectly clear, however, in the
Welsh "Owein", as shown by A.C.L. Brown in "Romanic Review", iii.
143-172, "On the Independent Character of the Welsh 'Owain'", where he
argues convincingly for an original older than either the extant French
of Welsh versions.]

[Footnote 311: The damsel's surprise and fright at the sight of Yvain,
which puzzled Professor Foerster, is satisfactorily explained by J.
Acher in "Ztsch. fur franzosische Sprache und Literatur", xxxv. 150.]

[Footnote 312: For magic rings, cf. A. Hertel, "Verzauberte
Oertlichkeiten", etc. (Hanover, 1908); D.B. Easter, "The Magic Elements
in the romans d'aventure and the romans bretons" (Baltimore, 1906).]

[Footnote 313: Much has been written on the widespread belief that a
dead person's wounds would bleed afresh in the presence of his
murderer. The passage in our text is interesting as being the earliest
literary reference to the belief. Other instances wi