Middlezoy, Western Zoyland and Nythe, recall this long past condition of things; and the flat fields surrounding the Tor are still called the "Meres" or "seas." In ancient times they were called the "Hazy Seas," from the thick fogs which arose there, and which do still arise over the reclaimed land; so that Avalon might well have been thought of as a hidden "island-valley" disappearing periodically into the surrounding water—no unfitting dwelling-place for a god of the sea. And if it be objected that Avalon was merely the unlocalized name of the Celtic "Happy Otherworld," there is still an answer. Glastonbury, as the reputed dwelling-place of gods and the centre of uncanny rites, may well, hidden as it was behind its fogs, have gained the reputation of being "otherworldly." We know how many of the islands off our coasts had this reputation. We are familiar with the tales of fishermen who have been called upon to row the invisible newly dead to places where their spirits might find rest. The late Canon Scott Holmes records how the dead were ferried across the Hazy Sea to Tor Hill, the gate of the Otherworld, or, as we might say, to the "inner Avalon." Who can wonder if, to the dwellers on the surrounding islands and opposite coasts Ynyswytrin or Avalon seemed to be a place not of this earth? Brân himself, son of Leir of the Infinite Waters, was of the tribes of the sea, and of the same clan as Avallach or Amloði. It is possible that the two may have been alike in nature and in worship, and that the thorn of Brân flourished side by side with the apple of Avallach, perhaps supplanting it in importance.
The salient features of stories of the Owain type are, of course, the challenge of the stranger at the well, ford or bridge, the defeat of the Guardian, and his absolute supplanting by the conqueror who takes his place until put out of it himself. The analogy of this story to the ritual of the Priest-king of Nemi is now familiar; but there is one very striking example which I have not seen catalogued—the Arthurian story of Balin and Balan. These are, as we know, Northumbrian heroes, equated by Sir John Rhys with Belinus and Brennus, or Beli and Brân, thus linking up their history with Ba'al-worship. But there is no indication that their adventures, such as we know them,
