C. M. Bowra, Heroic Poetry (London, 1952), pp. 5-8.

W. J. Entwistle, «The Liberation of Castile», MLR, 19 (1924), 471-72; Helen V. Terry, «The Treatment of the Horse and Hawk Episodes in the Literature of Fernán González», Hispania (U. S. A.), 13 (1930), 497-504.

A close analogue in K1667 (Unjust banker deceived into delivering deposits), which is tale 15 of Disciplina clericalis, and passes from this collection into vernacular Spanish exemplum literature. For this and other analogues, see Menéndez Pidal's introduction to his Clásicos Castellanos ed. of PMC, amplified by Haim Schwarzbaum, «International Folklore Motifs in Petrus Alfonsi's Disciplina clericalis», Sefarad, 21 (1961), 22 (1962) and 23 (1963), at 22, pp. 31-32.

Deyermond, Epic Poetry and the Clergy, pp. 177-78.

The equation of Mudarra with Gonzalo González can also be seen as an example of E606.2 (Reincarnation to complete unfinished work), especially in the light of an incident included in the Cr. 1344 version. Doña Sancha adopts Mudarra as her son, symbolically giving birth to him: «Entom o filhou e meteuho per huma manga de huma faliffa de cicatrom que tiinha vestida e tirouho pella outra» (162). This ceremony is clearly related to E607.2.2 (Rebirth by crawling into woman's womb), and seems to be a rationalization of a primitive belief.

Cf. Nilda Guglielmi, Cambio y movilidad social en el CMC, Anales de historia antigua y medieval, 12 (1963-65), 43-65.

Epic Poetry and the Clergy, pp. 181-82.

Keller, «El misterioso origen». Cf. Charles W. Dunn, The Foundling and the Werwolf (U. of Toronto Press, 1960).

These lines make it clear that the Cid's success and honor continue to increase even after his death. His is a special case of the returned exile, since he ends his life not in Castile but in his reconquered city of Valencia. However, his constant loyalty to Alfonso and reconciliation with him mean that Valencia becomes, in the poet's eyes, part of Alfonso's realm; the Cid has earned his return to the body politic of Castile, even though he remains out-side its geographical boundaries. In other poems, Fernán González and Mudarra are to some extent returned exiles, and their success is emphasized.

J. Horrent, «La jura de Santa Gadea. Historia y poesía», Studia philologica. Homenaje ofrecido a Dámaso Alonso, II (Madrid, 1961), 241-65. Since Alfonso's return from exile is, unlike his threefold oath, historically accurate, its mere inclusion in the epic is no evidence of folklore influence, but the way in which the epic develops his return does show the appeal of this folk-motif.