One of the most ancient traditional forests of which we have any knowledge was the Forest, sometimes called the Grove, of Eridhu. It is frequently mentioned in the Assyrian tablets, and as Babylonian tradition placed the site of the Garden of Eden in its vicinity, it was believed that the Tree of Life grew therein. In a hymn to Hea one line reads: "In the mighty thickets we have smelled his good wind." There was also a city of Eridhu which about the year 4000 B.C. was one of the chief cities of Babylonia. In those days this city was situated at the mouth of the Euphrates, but during the centuries which have elapsed the river has gradually formed an alluvial delta, and now the site of the city is considerably far inland, and the only signs of its former existence are the mounds of Abu Shahrein, situated on the eastern bank of the river.

The great Epic of Ancient Chaldea is known as the Izdubar Legends, dating fully 2000 B.C., and many of the scenes and adventures related in it are represented as taking place in the forests. The tablets recording the Epic were discovered by the late Mr. George Smith in 1872, and he was of opinion that Izdubar, who was a mighty hunter, was the Nimrod of the Bible. It has long been recognised that the adventures of Herakles (Herculus) in Greek mythology are simply a copy of those of Izdubar which was brought from Babylonia to Greece by the Phoenicians.

The chief incident in the Epic relates to the overthrow of the tyrant Khumbaba, the King of the Elamites, who had conquered the land. The Epic records that Izdubar, when at Erech, the capital of Shumur, or Southern Chaldea, and the Shinar of the Bible, had a curious dream which was interpreted to him by a peculiar being called Hea-bani. This Hea-bani seems to have been a kind of satyr who lived in the forests and was on intimate terms with the wild beasts. These two then arranged to overcome Khumbaba, and set out on their journey to find him. His dwelling was far away in a forest of Pines and Cedars. In this forest, also, the gods

and the spirits had their abode. After various adventures they arrived at the confines of the forest which surrounded the palace of Khumbaba, and the Epic relates: "He stood and surveyed the forest of Pine trees, he perceived its height, of the forest he perceived its approach, in the place where Khumbaba went his step was placed on a straight road and a good path. He saw the land of the Pine trees, the seat of the gods, the sanctuary of the angels. In front of the seed the Pine tree carried its fruit, good was its shadow, full of pleasure, an excellent tree, the choice of the forest," and so on. This particular Pine appears to have been that known as the Black Pine of Eridhu, the Tree of Life, and will be noticed further on. The travellers then entered and passed through the forest. They evidently encountered Khumbaba and slew him, but the tablets recording this are so mutilated that it is impossible to reconstruct the narrative. Further on, however, it is stated: "We conquered also Khumbaba, who in the forest of Pine trees dwelt."

Towards the end of the Epic, Hea-bani is again mentioned, as addressing certain trees which, Professor Sayce says in his edition of Mr. Smith's volume on The Chaldean Account of Genesis, p. 257, are supposed to have the power of hearing and answering him. Hea-bani praises one tree and sneers at another, but from the mutilation of the text it does not appear why he acts so. We may conjecture he was seeking a charm to open a door he mentions, and that according to the story this charm was known to the trees."

After his victory over Khumbaba, Izdubar was proclaimed king in Erech. The goddess Istar fell in love with him, but he rejected her advances, whereupon she caused grievous trials to fall upon him, and, in addition, slew Hea-bani. Izdubar then resolved to consult his ancestor Hâsisadra, who lived far away in the land of the immortals. He accordingly travelled through strange lands, encountering on the way certain supernatural beings known as Scorpion-men. These, understanding that he was under the protection of the gods, allowed him to

continue his journey. He came at last to a wonderful forest situated on the shores of the ocean-the waters of death. The trees of this forest bore as fruit emeralds and other precious stones, but they were guarded by two maidens named Siduri and Sabitu. These mistrusted Izdubar and refused him access to their dwelling. The ocean on the shores of which he found himself separated the land of the living from the land of the dead, but Urubêl, the ferryman, pitying him, took him across and landed him on the immortal shore. Here he met his ancestor, who gave him full instructions how to act, by following which he gained all his desires, and returned safely to Erech.

Alexander the Great, during his wanderings, is said to have encountered a forest of Maidens or Flower-Women.'

Dante describes the Cimmerian Forest, that infernal forest where the knotted, dark-leaved trees spoke to the wanderer when he endeavoured to pluck a twig.

When Orpheus was lamenting the loss of Eurydice and fingering his lyre in the abandonment of his grief, ancient tradition relates how, as soon as the first melancholy strains were heard, a forest of Elm trees sprang up, under one of which he reposed after his expedition to Hades had failed.

Lewis Spence, Dictionary of Medieval Romance, p. 319.

FABULOUS FORESTS

Forests of Romance and Myth.

THE Romances of the Middle Ages contain many allusions to forests famous in myth, and enchanted forests full of magic. Several of them are connected with the quest for the Holy Grail, and relate the adventures of the gallant knights who figure in Arthurian Romance as having undertaken that quest. The enchanted Forest of Broceliande in Brittany may be considered as a type of all that is best in romance, and the legends connected with it teem with the chivalry of bygone ages. It is for ever associated with the name of Merlin, being reputed to contain his tomb, or rather the place of his enchantment, as legend tells that he was enchanted by Vivien, the Lady of the Lake, and entombed under a great stone. Merlin, wandering through the forest, came to a beautiful fountain and sat down on its brink to rest. To him came Vivien, whose mother, wife of the lord of Broceliande and also a fay, had prophesied that the wisest man in the world. should love her. He would grant all her desires but could never compel her to consent to his. Merlin told her many of his magic secrets, and promised to meet her in a year's time. He did so, and this time his love overpowered all his wisdom. She desired yet more wisdom, which he imparted. Finally she desired to know an enchantment which would eternally bind him to her. He taught her, and so it came about that he was for ever lost and withdrawn from the world of men.1

A ruined dolmen, called the Perron de Belenton, is supposed to represent the tomb of Merlin, and close beside it is the 1 Lewis Spence, Legends and Romances of Brittany, pp. 64-70.

fountain of Belenton or Baranton, where Merlin was said to have met the fay. Beside the fountain was a marvellous step or slab of stone, and an Oak tree, from which hung a golden basin, overshadowed it. A medieval writer said of this spot: "Oh, amazing wonder of the Fountain of Brecelien! If a drop be taken and poured on a certain rock beside the spring, immediately the water changes into vapour, forms itself into great clouds filled with hail; the air becomes thick with shadows, and resonant with the muttering of thunder. Those who have come through curiosity to behold the prodigy wish that they had never done so, so filled are their hearts with terror, and so does fear paralyse their limbs. Incredible as the marvel may seem, yet the proofs of its reality are too abundant to be doubted." Huon de Méry claimed to have beheld all the marvels by taking water from the fountain and sprinkling the step. Robert de Wace, however, hearing of the wonders of this forest, went expectant into it, but did not appear to have seen or heard anything out of the ordinary. He wrote:

"Thither I went in search of wonders,
The forest I saw, the earth I saw,
I sought wonders but found none,
Foolishly I returned, foolishly
I went back. Foolishly I went,
Foolishly I returned thence,

I sought foolishness. A fool
I held myself."

The Welsh Romance of the Lady of the Fountain, found in the Mabinogion, evidently treats of the same theme. One of King Arthur's knights called Kymon set out one day in quest of adventures. He came to a great tree, under which sprang a fountain by the side of which was a marble slab. On the slab lay a silver bowl. He had been instructed to empty this bowl, full of water from the fountain, on the slab. No sooner had he done so than a terrific storm of hail followed, which nearly made an end of him, and stripped the tree bare of leaves. As soon as the hail ceased, numerous birds resting