“But at the flash and motion of the man They vanish’d panic-stricken, like a shoal Of darting fish, that on a summer morn Adown the crystal dykes at Camelot Come slipping o’er their shadows on the sand, But if a man who stands upon the brink But lift a shining hand against the sun, There is not left the twinkle of a fin Betwixt the cressy islets white in flower; So, scared but at the motion of the man, Fled all the boon companions of the Earl, And left him lying in the public way.” In _Balin and Balan_ Tennyson displays great constructive power, and remarkable skill in moulding the most recalcitrant materials. Balin or Balyn, according to Mr Rhys, is the Belinus of Geoffrey of Monmouth, “whose name represents the Celtic divinity described in Latin as Apollo Belenus or Belinus.” {129a} In Geoffrey, Belinus, euphemerised, or reduced from god to hero, has a brother, Brennius, the Celtic Brân, King of Britain from Caithness to the Humber. Belinus drives Brân into exile. “Thus it is seen that Belinus or Balyn was, mythologically speaking, the natural enemy” (as Apollo Belinus, the radiant god) “of the dark divinity Brân or Balan.” If this view be correct, the two brothers answer to the good and bad principles of myths like that of the Huron Iouskeha the Sun, and Anatensic the Moon, or rather Taouiscara and Iouskeha, the hostile brothers, Black and White. {129b} These mythical brethren are, in Malory, two knights of Northumberland, Balin the wild and Balan. Their adventures are mixed up with a hostile Lady of the Lake, whom Balin slays in Arthur’s presence, with a sword which none but Balin can draw from sheath; and with an evil black-faced knight Garlon, invisible at will, whom Balin slays in the castle of the knight’s brother, King Pellam. Pursued from room to room by Pellam, Balin finds himself in a chamber full of relics of Joseph of Arimathea. There he seizes a spear, the very spear with which the Roman soldier pierced the side of the Crucified, and wounds Pellam. The castle falls in ruins “through that dolorous stroke.” Pellam becomes the maimed king, who can only be healed by the Holy Grail. Apparently Celtic myths of obscure antiquity have been adapted in France, and interwoven with fables about Joseph of Arimathea and Christian mysteries. It is not possible here to go into the complicated learning of the subject. In Malory, Balin, after dealing the dolorous stroke, borrows a strange shield from a knight, and, thus accoutred, meets his brother Balan, who does not recognise him. They fight, both die and are buried in one tomb, and Galahad later achieves the adventure of winning Balin’s sword. “Thus endeth the tale of Balyn and of Balan, two brethren born in Northumberland, good knights,” says Malory, simply, and unconscious of the strange mythological medley under the coat armour of romance.