in the figure of Merlin would seem to be derived from the more genuine personality of Myrddin Wyllt. In the latter we appear to have preserved the tradition of a famous bard of the sixth century, to whom an air of mystery and romance has been imparted from confusion with the wholly legendary Merlin Ambrosius. The ‘Vita Merlini,’ which seems to be a genuine work of Geoffrey of Monmouth, is concerned only with the Caledonian Merlin, or Myrddin Wyllt, his connection with the fatal battle of Arderydd in 573, his subsequent insanity, sojourn in the forest, and vaticination. But though there is nothing in this poem which directly relates to the legend of Merlin Ambrosius, M. Gaston Paris is of opinion that its Merlin is intended to be the same with the one who spoke before Vortigern, and that the two Merlins are an invention of Giraldus Cambrensis (Romania, xii. 376; cf. Vita Merlini, p. 39, ed. Michel). Another suggestion is that the original of Vivien is to be found in the ‘Hwimleian or Chwifleian (the female companion) of Merlinus Silvestris’ (Price, Literary Remains, i. 144).
Professor Rhys suggests that the name Merlin represents a form Moridûnjos, meaning ‘him of moridunum or the sea-fort,’ thus connecting it with Moridunum or Caermarthen (Hibbert Lectures, p. 160). Mr. Nash somewhat improbably interprets Merlin in its original form as meaning the son of a nun (or virgin)—Mableian, Mac-leian, Mab-merchleian, which was latinised as Merlinus, Mellinus, Merclinus. Meller is the form applied to the Cumbrian bard in the ‘Scotichronicon,’ Merlin that of the French romances. In modern Welsh we have Myrddin or Merddin, and in Breton Marzin. This last form M. de la Villemarqué identifies with Marsus the son of Circe, from whom descended, according to fable, a race of magicians. Thus Marzin would signify a wizard, and more particularly one who sprang from the intercourse of a supernatural father with a Christian virgin. This theory does not, however, seem to rest on any sure foundation.
In various forms the Merlin legend is common to Southern Scotland and Cumbria, Wales, Cornwall, and Brittany. Attempts have been made to identify it specially with Scotland (cf. ‘The Scottish Origin of the Merlin Myth,’ in the Scottish Review, No. 40). The legends concerning Myrddin Wyllt are specially connected with Cumbria and Scotland, that of Merlin Ambrosius with Wales. In Breton legend and poetry Marzin appears more simply as a magician of supernatural, if not of diabolic, powers. A fanciful theory has endeavoured to find an historical basis for Merlin and his friend Blaise in Germanus and his companion Lupus (Surtees, Merlin and Arthur).
Geoffrey of Monmouth says that he had translated the prophecies of Merlin out of the original Welsh into Latin by request of Alexander, bishop of Lincoln. This was before 1136, for Ordericus Vitalis, writing about that date, quotes the prophecies (Hist. Eccl. xii. 47). Afterwards this work was embodied in the ‘Historia Regum Britanniæ’ as book vii. of that work. It is to it that Giraldus Cambrensis no doubt alludes when he says that the prophecies of Merlin Ambrosius had long since been published (Opera, v. 401). Before 1160 John of Cornwall [q. v.] translated from Cornish into Latin hexameters, at the request of Robert of Warelwast, bishop of Exeter, a ‘Merlini Prophetia de septem regibus,’ and published it, with an exposition. This poem, which relates to the Norman kings, is printed in the ‘Spicilegium Vaticanum’ of Carl Greith (pp. 92–106), and in Villemarqué's ‘Myrdhin’ (pp. 417–22; cf. also Myrdhin, pp. 261–76). About 1180 Alanus de Insulis composed a commentary on the ‘Prophecy’ published by Geoffrey. This treatise was printed at Frankfort 1603, 1608, and 1649. Geoffrey's ‘Prophecy’ is in part reproduced by Wace and Layamon. William of Newburgh, however, comments on the publication of Merlin's prophecies by Geoffrey as a daring falsehood (i. 4–6, Engl. Hist. Soc.). Nevertheless, the Merlin legend as given by Geoffrey is reproduced by sober historians, from Matthew Paris to Higden. In 1208 appeared the ‘Merlínus Spá’ of Gunnlang Leifsson, an Icelandic version of the prophecy, which is printed in the ‘Annales’ of the Society of Northern Antiquaries, Copenhagen, 1849. During the succeeding three centuries there appeared various prophecies under the name of Merlin. Some of these are specifically attributed to Merlin Silvester, but it is no doubt to the legendary fame of Merlin Ambrosius that they owe their alleged author. Among these prophecies may be mentioned the French work of Richard of Ireland, composed about 1250 for Frederick II (Villemarqué, Myrdhin, pp. 343–64). Another common prophecy, which appears both in French and English versions, is on the six kings after John (cf. MS. Univ. Libr. Cambr. Gg. i. i., Cotton. MSS. Julius A. v., and Galba E. ix., and for more exact particulars Ward, Catalogue of Romances, i. 293–324). There is also a collection of Yorkist prophecies of Merlin in Cotton. MS. Vesp. E. iv. Finally may be noticed Thomas Heywood's ‘Life of Merlin, surnamed Ambrosius. His
