Tag Archives: King Arthur

Sir Gawain: What It Means to Be a Real Man

I didn’t realize Sir Gawain and the Green Knight was set at Christmastime when I picked it up several days ago, so reading it during the Christmas break was seasonal as well as enriching. It could be the poem for modern men today. It’s focus on chastity in the face of strong seduction would make modern readers heads spin.

Sir Gawain and the Green Knight begins with a striking man walking into King Arthur’s court.

“For all men marvelled what it might mean
That a horseman and his horse should have such a colour
As to grow green as grass . . .”

He says he’s looking for sport, which is the feeling of everyone in the court already. Arthur loved hearing the exploits of his men. The green knight offered a challenge: Any man could strike him with a fierce blow if he would agree to seek him out in one year’s time to receive a blow in kind from him. Even though everyone thought such a challenge was madness, they also couldn’t refuse it.

“‘By heaven,’ then said Arthur, ‘What you ask is foolish,
But as you firmly seek folly, find it you shall.'”

Sir Gawain, who is the greatest of Arthur’s knights (in the early tales) and his nephew, is the one to suggest to the king someone else accept the challenge in case it goes the way everyone suspects. No need to lose the king to a jolly green giant.

This is the part of the story you’ve likely heard. What follows is another regular year until All Saints Day when Gawain leaves to find the Green Chapel, because “Why falter I or fear? What should man do but dare?” He searched without any prospects until Christmastime. Then he prays and then comes across “the comeliest castle” that “shimmered and shone through the shining oaks.”

He stays there several nights enjoying great and chivalrous hospitality, and that’s when things get weird. The host and all of his men intend to spend the next day hunting, but he urges Gawain to continue resting at the castle, and he proposes this “bargain”: whatever gains they earn in the woods or in the castle will be exchanged. Gawain thinks it’s a great deal.

I found this bargain very strange. What could Gawain possibly achieve within the castle? Spoiler alert: It’s his good host’s wife!

Part three describes three temptations or seductions paired with the exploits of the hunting party. Readers and listeners are meant understand the hunting party illustrates the Gawain’s seduction. That’s the reason I say young men ought to read and talk about this poem. If a woman boldly invited you into adultery, how would you handle it? For Gawain, chivalric manners are high virtue, so he can’t just turn her away. In fact, he seems to agree with her proposal, “but Sir Gawain was on guard in a gracious manner.”

The text seems to say Gawain would not indulge this woman because he is his imminent death at the hand of the Green Knight (line 1285). Maybe that is one motivator, the other and primary one being Christian morality, and if it is factor, doesn’t that strike sparks against modern men who would likely argue the other way. Believing they were about to die, why not take the host’s wife?

One theme we can draw from Sir Gawain and the Green Knight is a common question that brings out bucket lists: If you knew you were going to die in a year, what would you do? The greatest knight in Camelot not only sought out the man he believed would kill him but also sought every virtue he could recognize.

Why would anyone choose to throw all morality in the bin because he believed he would die in a year? We’re all going to die–this winter or next, this decade or next. Does believing you can see your finish line approaching mean virtue no longer has value? Wouldn’t that argue that you believe virtue has no real value for you now, while your death is still hidden from you?

Where do legends come from?

Robin Hood on a horse, ca. 1475. Wikimedia Commons.

As you may recall, I am peripherally involved in the world of Viking scholarship – not as a real researcher, but as a lowly translator. I am also, of course, a creator of historical fantasy, which means I’ve had to learn a few things. Not as much as I think I’ve learned, of course, but a few things. And, of course, I have ideas.

Here’s one of them.

The scholarly controversy over how the Icelandic historical sagas should be understood, as I’ve often mentioned, is about how much we can believe of what the sagas tell us. Many historians won’t use the sagas at all, because they were written after a period of oral transmission. And a lot of historians are very suspicious of oral tradition.

For instance, I often come across a statement like this: “Historians disagree whether King Harald Fairhair of Norway ever actually existed.” They mention that there are no clear mentions of him anywhere except in the sagas.

For some historians, in fact, it seems that a mention in a saga is proof of non-existence.

Which makes no sense to me.

One comes across the same argument with figures like King Arthur and Robin Hood. “There are legends about these characters,” the historians say. “Therefore, we’re sure they never existed.”

“Why?” Walker screams.

Historians seem to think that legends spring out of the human mind, ex nihilo. As atheists think the universe was created – by nobody, out of nothing.

It makes more sense to me that legends probably come from something. Perhaps something trivial, perhaps they happened to a different historical character – but they came from something.

What historians don’t seem to remember is that in this real world they write about, actual things do happen. Sometimes they’re quite exciting things. People remember them, and repeat them to others.

At the Green Bay Viking festival, a friend told me a story about building a working guillotine on commission, and nearly chopping his hand off. I’ve been retelling that story ever since.

It happened. Interesting things do happen in real life.

Why should the default explanation for a good story be that somebody just made it up?

‘Arms and White Samite,’ by B. A. Patty

What Arthur saw was nothing like what Moren saw. He saw no silver trees, nor the shining suns of souls, nor the blue glow of possibility, of hope, or of longing. Arthur saw before him the legends, rising up in shapes like griffins and dragons, growing about him in the way that lilies grow up like miracles in a forest where once stood some forgotten cottage. They stole his breath, and for a time it was so quiet in his tent that even the roar of celebration outside seemed to vanish away.

B. A. Patty blogs at Grim’s Hall, one of the blogs I’ve been following for years. He’s a reader of my novels too. But he’s even less aggressive about marketing his novel, Arms and White Samite, than I am in regard to mine. In fact, I’d forgotten he had one until he offered a deal recently, and I picked it up. It’s an impressive book, one that deserves greater recognition than it’s received.

Our hero is Moren, a warrior of Arthur’s Company of the Wall (the book is set in “King” Arthur’s original historical context, with certain supernatural intrusions). One day a lady dressed in white rides into Arthur’s hall, pursued by a great, fearsome knight armored in black. In spite of Arthur’s men’s attempts to protect her, the knight carries her off. Moren takes upon himself the quest of rescuing the lady. He follows her through a forest, where he rescues another lady who becomes his companion, and later into a fortress, where he is taken prisoner. A group of his brothers follow to help – or rescue – him. Meanwhile, the Saxons are harrying the land, and Arthur faces the challenges and sacrifices of total war against an enemy led by a king who is more than human.

For me, the greatest appeal of the Arthurian stories has always been, more than the tales of chivalry and valor, the hints of mystery behind it all – ancient names of places lost to history, shadowy characters who seem not quite human in some undefined way. Arms and White Samite is rich in those elements. It’s actually as much about the realms of faery as about this world (though the battle scenes are excellent, and seem historically plausible).

Quite a lot of time is spent in discussions about the intersection of this world and the Otherworld, and the nature of life and eternity. Questions of theodicy (the problem of evil) are central. Although the matrix of the philosophy seems Christian, there are elements that seem Buddhist and syncretist. This left me puzzled, but I’m not sure I understood it well enough to judge.

There were a couple typos (at least I think they were typos; perhaps I misunderstood the antique diction), and on very rare occasions the author made the questionable artistic choice of using exclamation points in exposition.

Still, all in all, I think Arms and White Samite is the kind of book C. S. Lewis would have liked very much.

Excalibur by Bernard Cornwell

First off, my prayers go out to the families and friends of the victims of the Virginia Tech atrocity. Commenter Aitchmark tells me that one of his good friends is an instructor there. According to the last message I got from him, his friend would appear to be all right. But lots of other people’s friends weren’t so lucky, and there are just no words to say except that we are thinking of them and lifting them up to God.

The news didn’t match the weather, at least not here. It was an exquisite day. Seventy degrees. Last Monday it was winter. Today it was summer. It’s enough to give you whiplash.

I had a busy weekend. On Saturday my new renter moved in. So far he’s been the perfect tenant—he’s hardly been here at all. He brought three carloads of stuff in on Saturday, and then I didn’t see him again. I didn’t see him on Sunday, but while I was gone he seems to have brought some more in. Today, nothing as far as I can tell. I don’t have a number to call to check on him. Hope everything’s all right.

On Sunday I did one of my Viking PowerPoints for the Norwegian Federation in St. Paul. It’s a Norwegian-American friendship organization. They fed me a nice lunch, laughed at my jokes, bought a good number of books and promise to send a gratuity check. I have no complaints. On top of that the meeting was held at Luther Seminary, so I can now put “Lecturer, Luther Theological Seminary” on my resume. (I’m joking, I’m joking.)

When I got home I was pretty wiped out, as I usually am after public speaking engagements. But the day was so gorgeous I forced myself to go out for a walk, bribing myself by designating the local Dairy Queen the terminus of my route. There were two long lines strung out in front of the place (it’s one of the old-fashioned ones where you stand outside). Minnesotans have a lot of pent up cabin fever to work off right now. I think if the Blizzard machine had broken down, it might have gotten ugly.

I finished Excalibur, the final book of The Warlord Chronicles trilogy by Bernard Cornwell, on Saturday. I think I have rarely both enjoyed and disliked a book so much.

I enjoyed it as a drama and an action book. The battle scenes were outstanding, particularly the Battle of Camlan, Arthur’s last battle. As I read it, I couldn’t help thinking, “I can’t believe that someone could figure out a fresh, exciting way to do Camlan, after all the times it’s been done before.” But Cornwell achieves that. He mixes action, suspense, pathos and lyricism in a way I only wish I could emulate.

What I disliked was the general picture of religion in general, and Christianity in particular. Cornwell seems to hold the view of the average “sensible” Briton today, that religion is all well and good, but all you really need is a little simple humanity, because religion tends to get out of hand.

Cornwell clearly isn’t promoting heathenism. Although his narrator is a heathen (through most of the book, and always in his heart), Cornwell pictures the old gods of Britain as cruel and bloody. They are, however, powerful.

Christianity, on the other hand, doesn’t seem to have any inherent power at all. The great advances it makes in this story are all due to the priests telling lies and extorting conversions.

Cornwell’s position, it seems to me, is the very one that’s killing Europe. “If we’re just sensible, practical agnostics, everything will be fine. We can counter militant Islam through our enlightened culture and comfortable lifestyle. We don’t need to believe anything ourselves to defend our civilization from holy war.”

Sorry. I’m obsessed with Europe these days.

Anyway, I give Excalibur high marks as a novel, low marks in the culture wars.

Addendum: I forgot to mention he puts horns on the Saxons’ helmets. This is an egregious fault for which I can think of no excuse.

The Winter King by Bernard Cornwell

Just as I expected (let’s face it—I’m always right, and it sucks) we had snow on the ground this morning. I can’t describe it as a blanket of snow. More of a sheet, with a low thread count. But it was white, and it’s not what we want to see in April (though we do, we always do). Most of it melted in the sun today, though the temperatures stayed below freezing. Tomorrow will be a little warmer, but it will be slow warming up. Easter, I think, will be about fifty.
Dave Alpern sent me Bernard Cornwell’s three Arthur books to read. I’d been thinking about reading the books, since I really like Cornwell as a writer (I especially enjoyed his seafaring thrillers, which he’s given up on because they didn’t sell). But I hesitated with these because I’ve become leery of all contemporary treatments of the Matter of Britain (reasons to follow).
Everybody, it seems, wants to write about Arthur, and some very good stuff has been done. I’ve thought about doing it myself, though it would mean trying to master a whole new cultural idiom. Stephen Lawhead did a series that pretty much accomplished what I meant to try (probably better than I’d have done it), so I figure, why bother?
Not that Lawhead entirely succeeded. I don’t think anyone has succeeded in writing a great Arthur novel since T. H. White. Since White everybody tries to set Arthur in his proper historical period. That’s fertile ground, and yet… no novel ever seems to achieve the promise.
When I read Thomas Mallory’s Le Morte D’Arthur, or any of the earlier Arthurian material, I feel as if, from time to time, I get to peek through a spy hole in a theater curtain, looking at a great drama being performed. I can only see bits of the action and hear scattered words of dialogue, but it looks like a great play. Modern attempts to retell the Arthur story always look to me like attempts to reconstruct that hidden play, but they never live up to my hopes.
That said, Cornwell’s The Winter King (first of a trilogy) is pretty good.
Cornwell’s Arthur is not a king, but a “warlord,” regent for a king who’s still a small boy. This agrees well with the (meager) historical record, by the way, since our earliest reports of Arthur never call him a king. Also authentically, his primary concern is defending Celtic Britain from the inroads of the Anglo-Saxons. His primary challenge is the disunity of his own people, a situation he himself makes worse when he breaks an oath to a neighboring king. Real tragedy is at work here, in the classic sense where a man means to do good but is frustrated by his own passions.
The narrator is Derfel, a Saxon by birth and a former slave, who rises to become one of Arthur’s lieutenants. Derfel is a sympathetic voice, a deeply feeling and compassionate man, yet a great warrior, who writes the story in a monastery in his old age.
It was the religious element that made me wary of these books. The second volume is called The Enemy of God, after all, and that accords with some of the earliest accounts of Arthur in books of saints’ lives. Arthur seems to have had a bad reputation with the church. It’s been speculated that he appropriated church treasures to pay for his campaigns. There’s much opportunity here for an author with an anti-Christian axe to grind.
I wasn’t entirely happy with Cornwell’s treatment, but it could have been much worse, and I can’t pretend it lacks historical probability. Cornwell’s Arthur is a man of no particular religion in a Britain divided between Christians and heathens. The wars are not religious ones, and any given kingdom or army is mixed. One Christian priest is pictured pretty negatively, but other Christians look good (though it seems to me they are treated more sympathetically in reverse proportion to their orthodoxy).
On the other hand, Cornwell does not, as so many do today, gloss over the ugliness of heathenism. His Druids, even the friendly ones, are dangerous and half crazy, and their rites and ceremonies are bloody and ugly.
Merlin is presented as a Druid. He’s amusing, and reminds one of Gandalf, if Gandalf were utterly amoral and ruthless. He’s on Arthur’s side here, but everyone knows that that’s only because he finds Arthur useful. If Arthur becomes inconvenient to him he’ll throw him away like a small animal whose guts he’s divining from.
Cornwell doesn’t stick strictly to historicity. Later accretions like Lancelot and Camelot are included without apology.
As in any Cornwell novel, the battles are well thought out and vividly described. The end is extremely satisfying, but you know there’s more coming. Fortunately there are two more volumes.
I liked it a lot. It was as good as any Arthur book I’ve read, since White. It may even be the best since White.