Sir Gawaine the Son of Lot, King of Orkney, by Howard Pyle from The Story of King Arthur and His Knights. (1903)

Gawain ( /ˈɡɔːwɪn/ or /ɡəˈweɪn/; also called Gwalchmei, Gawan, Gawaine, Gwaine, Gavan, Gavin, Gauvain, Walewein, Waweyn, etc.) is King Arthur's nephew and a Knight of the Round Table who appears very early in the Arthurian legend's development. He is one of a select number of Round Table members to be referred to as the greatest knight, most notably in Sir Gawain and the Green Knight. He is almost always portrayed as the son of Arthur's sister Morgause (or Anna) and King Lot of Orkney and Lothian, and his brothers are Agravain, Gaheris, Gareth, and Mordred. In some works he has sisters as well.

Gawain is often portrayed as a formidable but brash warrior, fiercely loyal to his king and family. He is a friend to young knights, a defender of the poor, and as "the Maidens' Knight", a defender of women as well. In some works, his strength waxes and wanes with the sun; in the most common form of this motif, his might triples by noon, but fades as the sun sets. His knowledge of herbs makes him a great healer,^[1] and he is credited with at least three children: Florence, Lovell, and Gingalain, the last of which is also called Libeaus Desconus or Le Bel Inconnu, the Fair Unknown. In later Welsh Arthurian literature, Gawain is considered synonymous with the native champion Gwalchmei. Gawain appears in English, French and Celtic literature as well as in Italy where he appears in the architecture of the north portal in the cathedral of Modena, constructed in 1184.^[2]

Name[link]

Sir Gawain and the Green Knight

It has been generally assumed that the name Gawain is derived from the Welsh Gwalchmei ap Gwyar. However, the medievalist Roger Sherman Loomis suggests a derivation from the epithet Gwallt Avwyn, found in the list of heroes in Culhwch and Olwen, which he translates as "hair like reins" or "bright hair".^[3][4] Loomis' etymology has not gained wide acceptance among modern Arthurian scholars, however. An alternate etymology, proposed by the Dutch scholar Lauran Toorians, would derive the name Gawain not from the Middle Welsh Gwalchmei, but rather from the medieval Dutch name Walewein (attested in Flanders and Northern France c. 1100 AD). Toorians suggests that the name entered Britain during the large settlement of Flemings in Wales in the early 12th century.^[5]

Gwalchmei was a traditional hero of Welsh legend whose popularity greatly increased after foreign versions, particularly those derived from Geoffrey of Monmouth's Historia Regum Britanniae, became known in Wales.^[6] The early romance Culhwch and Olwen, associated with the Mabinogion, written in the later part of the 11th century,^[7] ascribes to Gwalchmei the same relationship with Arthur that Gawain is later given: he is Arthur's sister's son and one of his leading warriors.^[8] However, he is mentioned only twice in the text; once in the extensive list of Arthur's court towards the beginning of the story, and again as one of the "Six Helpers" who Arthur sends with the protagonist Culhwch on his journey to find his love Olwen.^[6] Unlike the other helpers he takes no further part in the action, suggesting he was added to the romance later under the influence of the Welsh versions of Geoffrey's Historia.^[6] Still, Gwalchmei was clearly a traditional figure; other early references to him include the Welsh Triads; the Englynion y Beddau (Stanzas of the Graves), which lists the site of his grave; the Trioedd y Meirch (Triads of the Horses), which praises his horse Keincaled (known as Gringolet to later French authors); and Cynddelw's elegy for Owain Gwynedd, which compares Owain's boldness to that of Gwalchmei.^[8] In the Welsh Triads, Triad 4 lists him as one of the "Three Well-Endowed Men of the Isle of Britain" (probably referring to his inheritance),^[9] while Triads 75^[10] and 91^[11] praise his generosity to guests and his fearlessness, respectively. Some versions of Triads 42^[12] and 46^[13] also praise his horse Keincaled, echoing the Triads of the Horses. A tale recorded by sixteenth century Welsh scholar Sion Dafydd Rhys claims that Gwalchmai destroyed three witches by trickery.^[14]

Scholars are not entirely convinced that the later character of Gawain is derived from the Welsh Gwalchmei ap Gwyar, but later Welsh writers clearly thought this was the case; the name "Gwalchmei" consistently substitutes for "Gawain" in Cymric translations and adaptations of foreign works, such as the Welsh Romances of the Mabinogion. The name itself is the subject of speculation; in Welsh, the term gwalch translates as falcon or hawk, but both mei and the alternate mai are more obscure. They may be archaic petrified genitives of Middle Welsh ma, meaning "plain, field" (from Brythonic *magos, genitive *magesos), but the exact relationship is debated.^[8] Mai is the modern Welsh name for the month of May, leading to the popular speculation that the name means "Hawk of May," but this derivation is unlikely.^[8] Additionally, not all scholars accept the gwalch derivation; noted Celticist John Koch has suggested the name could be derived from a Brythonic original *Wolcos Magesos, "Wolf/Errant Warrior of the Plain."^[15] At any rate the spelling "Gwalchmai" has become popular, and there is a small village in Anglesey called Gwalchmai, probably named after the 12th-century bard Gwalchmai ap Meilyr.

The Gwyar (meaning "gore"^[16] or "spilled blood/bloodshed"^[17]) in Gwalchmei ap Gwyar is likely the name of Gwalchmei's mother, rather than his father as is the standard in the Welsh Triads.^[18] Matronyms were sometimes used in Wales, as in the case of Math fab Mathonwy and Gwydion fab Dôn, and were also fairly common in early Ireland.^[18] Gwyar is named as a female, a daughter of Amlawdd Wledig, in one version of the hagiographical genealogy Bonedd y Saint, while the 14th-century Birth of Arthur substitutes Gwyar for Geoffrey's Anna as Gwalchmei/Gawain's mother.^[19] Other sources do not follow this substitution, however, indicating that Gwyar and Anna/Morgause originated independently.^[20]

Celtic origins[link]

Some theories claim that the Gawain legend has its ultimate source in Celtic myth. Parallels between this Arthurian hero and the Irish hero Setanta who became known as Cuchulainn appear throughout the literature about the character of Gawain. Gawain’s father is considered by some to be analogous to the Irish god Lugh, who was said to be the father of Cuchulainn. The fact that, in some of the literature concerning Gawain, his strength waxes and wanes with the rising and setting of the sun is indicative of this analogy, and suggests an Irish rather than a Welsh origin.^[21] Celtic themes and motifs also appear in the tales Island of Women (in which he travels to the Other-world) ^[22] and in an English romance entitled The Marriage of Syr Gawayne. In the latter, the knight is coupled with a woman who is either a fairy or the relation of a sorcerer. Thus, Gawain is connected in multiple myths to the Celtic concept of Other-world.^[23]

Prominence in Arthurian literature[link]

Sir Gawain, by Howard Pyle from The Story of King Arthur and His Knights. (1903)

The character of Gawain is seen more often in the various incarnations of Arthurian legend than are many knights. In fact, there are more medieval romances dedicated to narrating the adventures of Gawain than there are even to Lancelot, who is perhaps better known in popular culture today. Even when he is not the protagonist, he often appears in a supporting role that offers some prominence in the tale. In Chrétien de Troyes's Perceval, the Story of the Grail, the greater part of the verse focuses on Gawain rather than on the character after whom it is named. In Thomas Malory's Le Morte d'Arthur, Gawain plays a significant role in, for instance, the quest for the Holy Grail and the events leading up to Arthur’s death.^[24] Though he figures importantly in much of Arthurian literature, in French texts he is more often found in a supporting position (as in Perceval). In English ones, however, he frequently has the principal role.^[25]

Character[link]

Sir Gawain in particular of all Arthur’s knights is known for his courteousness. In "Gawain: His Reputation, His Courtesy and His Appearance in Chaucer’s Squire’s Tale," B.J. Whiting collected quantitative evidence of this quality being stronger in Gawain than in any of the other knights of the Round Table. He notes the words “courteous”, “courtesy” and “courteously” being used in reference to Arthur’s nephew 178 times in total, which is greater than the tally for all other knights in Arthurian literature.^[26] In many romances, he is depicted as a model for this chivalric attribute.^[27] In Sir Gawain and the Green Knight, for example, Gawain receives the kisses of Lady Bertilak with discretion, at once not wanting to insult her by refusing her advances and not wanting to betray the hospitality of her husband.

Family[link]

The character of Gawain is connected by familial ties to specific characters in much of the literature concerning Arthurian legend. His relationship to Arthur is established as early as Geoffrey of Monmouth’s History of the Kings of Britain, in which he is said to be the nephew of the king.^[28] In Gillian Brashaw’s 1980 trilogy entitled Hawk of May, Morgawse (known in other texts as Morgause) is the knight’s mother, while his brother, who is later revealed to be cousin instead, is Medraut (in other texts, Mordred).^[29] According to the fifteenth-century tale entitled The Wedding of Sir Gawain and Dame Ragnelle, Gawain’s wife is Ragnelle, or the “Loathly Lady”. He marries her out of the desire to save the life of his king, who might have forfeit himself to a knight known as Sir Gromer Somer Joure were he not able to come up with the answer to the question of what women most desire. The unattractive Dame Ragnelle offers her answer in return for Gawain as her husband, but on their wedding night reveals her true form as a beautiful young woman.^[30] She bears him a son, called Gyngolyn in this text, but whose name is varied in other texts and is sometimes referred to only as the “Fair Unknown.”^[31] Though Gawain is most often depicted as the son of King Lot, in Vera Chapman’s The Green Knight (1975) he is the offspring of Leonie and Gareth of Lyonesse and is instead Lot’s nephew.^[32]

Gawain in early literature[link]

In the Gesta Regum Anglorum of around 1125,^[33] William of Malmesbury records that Gawain's grave had been uncovered in Pembrokeshire during the reign of William the Conqueror, and writes that the great nephew of Arthur had been driven from his kingdom by Hengest's brother, though he continued to harry them severely.^[34]

Gawain is a major character in the Arthurian section of Geoffrey of Monmouth's Historia Regum Britanniae (History of the Kings of Britain) written in 1136,^[35] where he is a superior warrior and potential heir to the throne until he is tragically struck down by Mordred's forces. Several later works expand on Geoffrey's mention of Gawain's boyhood spent in Rome, the most important of which is the anonymous Medieval Latin romance The Rise of Gawain, Nephew of Arthur, which describes his birth, boyhood and early adventures leading up to his knighting by his uncle.^[36]

Gawain unwittingly fights Ywain, from Chrétien's Knight of the Lion

An influx of romances written in French appeared in the wake of Chretien’s works, and in these Gawain was characterized variously. He is the hero, sometimes he aids the hero, sometimes he is the subject of burlesque humor. In the Vulgate Cycle, he is depicted as a proud and worldly knight who demonstrates through his failures the danger of neglecting the spirit for the futile gifts of the material world. On the Grail quest, his intentions are always the purest, but he is unable to use God's grace to see the error in his ways. Later, when his brothers Agravain and Mordred plot to destroy Lancelot and Guinevere by exposing their love affair, Gawain tries to stop them. When Guinevere is sentenced to burn at the stake and Arthur deploys his best knights to guard the execution, Gawain nobly refuses to take part in the deed even though his brothers will be there. But when Lancelot returns to rescue Guinevere, a battle between Lancelot's and Arthur's knights ensues and Gawain's brothers, except for Mordred, are killed. This turns his friendship with Lancelot into hatred, and his desire for vengeance causes him to draw Arthur into a war with Lancelot in France. In the king's absence, Mordred usurps the throne, and the Britons must return to save Britain. Gawain is mortally wounded in battle against Mordred's armies, and writes to Lancelot apologizing for his actions and asking for him to come to Britain to help defeat Mordred.

The Middle Dutch Roman van Walewein by Penninc and Pieter Vostaert, and the Middle High German romance Diu Crône by Heinrich von dem Türlin are both dedicated primarily to Gawain, and in Wirnt von Grafenberg’s Middle High German Wigalois he is the father of the protagonist.

Gawain in English literature[link]

For the English and Scots, Gawain remained a respectable and heroic figure. He is the subject of several romances and lyrics in the dialects of those countries. He is the hero of one of the greatest works of Middle English literature, Sir Gawain and the Green Knight, where he is portrayed as an excellent, but human, knight. In The Wedding of Sir Gawain and Dame Ragnelle, his wits, virtue and respect for women frees his wife, a loathly lady, from her curse of ugliness. Other important English Gawain romances include The Awntyrs off Arthure (The Adventures of Arthur) and The Avowyng of Arthur.

These glowing portraits of Gawain all but ended with Sir Thomas Malory's Le Morte d'Arthur, which is based mainly, but not exclusively, on French works from the Vulgate and Post-Vulgate Cycles. Here Gawain partly retains the negative characteristics attributed to him by the later French, and partly retains his earlier positive representations, creating a character seen by some as inconsistent, and by others as a believably flawed hero. Gawain is cited in Robert Laneham's letter describing the entertainments at Kenilworth in 1575,^[37] and the recopying of earlier works such as The Greene Knight suggests that a popular tradition of Gawain continued. The Child Ballads include a preserved legend in the positive light, The Marriage of Sir Gawain a fragmentary version of the story of The Wedding of Sir Gawain and Dame Ragnelle. He also appears in the rescue of Guinevere and plays a significant role though Lancelot overshadows him. Gawain appears in Tennyson’s “Passing of Arthur” as a frivolous figure who is held in contempt by Sir Bedivere.^[38] The character appears in a positive light in novels like Gillian Bradshaw's Hawk of May, Thomas Berger's Arthur Rex, Hal Foster's comic strip Prince Valiant, and Stephen R. Lawhead's Pendragon Cycle. He is also the subject of Harrison Birtwistle's and David Harsent's opera Gawain.

The loves of Sir Gawain[link]

Sir Gawaine finds the beautiful Lady, by Howard Pyle from The Story of King Arthur and His Knights. (1903)

Scholar M. Gaston Paris draws attention to the phenomenon that, since Gawain is known in multiple tales as “the Maidens’ Knight”, his name is thus attached to no female in particular. He is the champion of all women. and through this reputation, he has avoided the name pairing seen in tales of Eric and Lancelot (the former being inextricably linked with Enide, the latter with Guinevere). He has, however, been connected to more than one woman in the course of Arthurian literature.^[39] In the alliterative Middle-English poem Sir Gawain and the Green Knight, Sir Bertilak’s wife flirts with him. In the aforementioned The Wedding of Sir Gawain and Dame Ragnelle, he marries the cursed Ragnelle, and in giving her “sovereignty” in the relationship, lifts the spell laid upon her that had given her a hag-like appearance.^[30] He is also associated with a vague supernatural figure in various tales. The hero of La Bel Inconnu is the progeny of Gawain and a fairy called Blancemal, and in the Marvels of Rigomer, Gawain is rescued by the fay, Lorie.^[27][40] In the German tale, Wizalois, the mother of his son is known as Florie, who is likely another version of the Lorie of Rigomer. In her earliest incarnations, Gawain’s love is either the princess or queen of the Other-world.^[21]

Portrayals in Media[link]

• Murray Head in Gawain and the Green Knight
• Miles O'Keeffe in Sword of the Valiant
• Liam Neeson in Excalibur
• Robert Gwyn Davin in First Knight
• Anthony Hickox in Prince Valiant
• Joel Edgerton in King Arthur
• Noah Huntley in The Mists of Avalon
• Sebastian Roché in Merlin (film)
• Eoin Macken in Merlin (TV series)
• Clive Standen in Camelot (TV series)
• Knuckles the Echidna in Sonic and the Black Knight

Notes[link]

References[link]

• Barber, Richard W. "The English Poems. King Arthur Hero and Legend. New York: St. Martin's, 1986. ISBN 0-312-45427-9
• Benson, C. David. "The Lost Honor of Sir Gawain." De Gustibus: Essays for Alain Renoir. New York: Garland, 1992.
• Bromwich, Rachel (2006). Trioedd Ynys Prydein: The Triads of the Island of Britain. University Of Wales Press. ISBN 0-7083-1386-8.
• Busby, Keith (1991). "Gawain." In Lacy, Norris J. (Ed.), The New Arthurian Encyclopedia. New York: Garland. ISBN 0-8240-4377-4.
• Davenport, W. A. The Art of the Gawain-Poet. New York: Athlone, 1985.
• Gustafson, Kevin. "Sir Gawain and the Green Knight." Companion to Medieval English Literature and Culture. Ed. Peter Brown. Malden, MA: Blackwell Publishing, 2006.
• Hall, Louis B., ed. Knightly Tales of Sir Gawain. Chicago: Nelson Hall, 1976. ISBN 0-88229-350-8
• Kennedy, Edward D. "Gawain's Family and Friends." People and Texts. Relationships in Medieval Literature. Eds. Thea Summerfield and Keith Busby. Amsterdam: Rodopi, 2007.
• Koch, John T. (1995). "The Celtic Lands." In N. J. Lacy (ed.), Medieval Arthurian Literature: A Guide to Recent Research, pp. 239–322. New York.
• Lupack, Alan. "Gawain." Oxford Guide to Arthurian Literature and Legend. Oxford: Oxford University Press, 2005. 291-327.
• Pughe, William Owen (1832). A Dictionary of the Welsh Language, Explained in English. London. Online
• Shoaf, R. Allen. "Green Girdle." College of Liberal Arts and Sciences | The University of Florida. Web. 14 November 2009. Online
• Reichardt, Paul F. "Gawain and the Image of the Wound." PMLA 99.2 (1984): 154-161. JStor. Modern Language Association. Web. 14 Nov. 2009.
• Rhys, John (2004 [1901]). Studies in the Arthurian Legend. Kessinger Publishing. ISBN 0-7661-8915-5.
• Weiss, Victoria L. “Gawain's First Failure: The Beheading Scene in ‘Sir Gawain and the Green Knight.’ ” The Chaucer Review 10.4 (1976): 361-366. JStor. Penn State University Press. Web. 14 Nov. 2009.
• Weston, Jessie L. Legend of Sir Gawain: Studies Upon its Original Scope and Significance. New York: AMS, 1972.
• Whiting, B. J. "Gawain: His Reputation, His Courtesy and His Appearance in Chaucer's Squire's Tale." Mediaeval Studies 9 (1947): 189-234.
• Wilhelm, James J. (1994). The Romance of Arthur. New York: Garland. ISBN 0-8153-1511-2.

External links[link]

Wikimedia Commons has media related to: Gawain

• Gawain page at the Camelot Project
• Dr. Anthony Colaianne, Chris Baugh - Medieval English Narrator - listen to recorded excerpts of Medieval English literature with text alongside for translation help. Several excerpts from Sir Gawain.
• Sir Gawain page including online translation
• Timeless Myths: Sir Gawain
• Notes on SGGK

Statue of King Arthur, Hofkirche, Innsbruck, designed by Albrecht Dürer and cast by Peter Vischer the Elder, 1520s^[1]

King Arthur of Britain, by Howard Pyle from The Story of King Arthur and His Knights. (1903)

King Arthur is a legendary British leader of the late 5th and early 6th centuries, who, according to medieval histories and romances, led the defence of Britain against Saxon invaders in the early 6th century. The details of Arthur's story are mainly composed of folklore and literary invention, and his historical existence is debated and disputed by modern historians.^[2] The sparse historical background of Arthur is gleaned from various sources, including the Annales Cambriae, the Historia Brittonum, and the writings of Gildas. Arthur's name also occurs in early poetic sources such as Y Gododdin.^[3]

The legendary Arthur developed as a figure of international interest largely through the popularity of Geoffrey of Monmouth's fanciful and imaginative 12th-century Historia Regum Britanniae (History of the Kings of Britain).^[4] Some Welsh and Breton tales and poems relating the story of Arthur date from earlier than this work; in these works, Arthur appears either as a great warrior defending Britain from human and supernatural enemies or as a magical figure of folklore, sometimes associated with the Welsh Otherworld, Annwn.^[5] How much of Geoffrey's Historia (completed in 1138) was adapted from such earlier sources, rather than invented by Geoffrey himself, is unknown.

Although the themes, events and characters of the Arthurian legend varied widely from text to text, and there is no one canonical version, Geoffrey's version of events often served as the starting point for later stories. Geoffrey depicted Arthur as a king of Britain who defeated the Saxons and established an empire over Britain, Ireland, Iceland, Norway and Gaul. Many elements and incidents that are now an integral part of the Arthurian story appear in Geoffrey's Historia, including Arthur's father Uther Pendragon, the wizard Merlin, Arthur's wife Guinevere, the sword Excalibur, Arthur's conception at Tintagel, his final battle against Mordred at Camlann and final rest in Avalon. The 12th-century French writer Chrétien de Troyes, who added Lancelot and the Holy Grail to the story, began the genre of Arthurian romance that became a significant strand of medieval literature. In these French stories, the narrative focus often shifts from King Arthur himself to other characters, such as various Knights of the Round Table. Arthurian literature thrived during the Middle Ages but waned in the centuries that followed until it experienced a major resurgence in the 19th century. In the 21st century, the legend lives on, not only in literature but also in adaptations for theatre, film, television, comics and other media. However, the Arthur in films and television is clearly depicted as living during a much later period – the costumes used in such dramatizations resemble those of people living in the 12th century more than they do those used during the 5th or 6th.

Debated historicity[link]

Arthur as one of the Nine Worthies, tapestry, c. 1385

The first datable mention of King Arthur is in a 9th century Latin text. The Historia Brittonum, a 9th-century Latin historical compilation attributed in some late manuscripts to a Welsh cleric called Nennius, lists twelve battles that Arthur fought. These culminate in the Battle of Mons Badonicus, or Mount Badon, where he is said to have single-handedly killed 960 men. Recent studies, however, question the reliability of the Historia Brittonum.^[6] The historical basis for the King Arthur legend has long been debated by scholars. One school of thought, citing entries in the Historia Brittonum (History of the Britons) and Annales Cambriae (Welsh Annals), sees Arthur as a genuine historical figure, a Romano-British leader who fought against the invading Anglo-Saxons sometime in the late 5th to early 6th century.

The other text that seems to support the case for Arthur's historical existence is the 10th-century Annales Cambriae, which also link Arthur with the Battle of Mount Badon. The Annales date this battle to 516–518, and also mention the Battle of Camlann, in which Arthur and Medraut (Mordred) were both killed, dated to 537–539. These details have often been used to bolster confidence in the Historia's account and to confirm that Arthur really did fight at Mount Badon. Problems have been identified, however, with using this source to support the Historia Brittonum's account. The latest research shows that the Annales Cambriae was based on a chronicle begun in the late 8th century in Wales. Additionally, the complex textual history of the Annales Cambriae precludes any certainty that the Arthurian annals were added to it even that early. They were more likely added at some point in the 10th century and may never have existed in any earlier set of annals. The Mount Badon entry probably derived from the Historia Brittonum.^[7]

This lack of convincing early evidence is the reason many recent historians exclude Arthur from their accounts of sub-Roman Britain. In the view of historian Thomas Charles-Edwards, "at this stage of the enquiry, one can only say that there may well have been an historical Arthur [but ...] the historian can as yet say nothing of value about him".^[8] These modern admissions of ignorance are a relatively recent trend; earlier generations of historians were less sceptical. Historian John Morris made the putative reign of Arthur the organising principle of his history of sub-Roman Britain and Ireland, The Age of Arthur (1973). Even so, he found little to say about a historical Arthur.^[9]

The 10th-century Annales Cambriae, as copied into a manuscript of c. 1100

Partly in reaction to such theories, another school of thought emerged which argued that Arthur had no historical existence at all. Morris's Age of Arthur prompted archaeologist Nowell Myres to observe that "no figure on the borderline of history and mythology has wasted more of the historian's time".^[10] Gildas' 6th-century polemic De Excidio et Conquestu Britanniae (On the Ruin and Conquest of Britain), written within living memory of Mount Badon, mentions the battle but does not mention Arthur.^[11] Arthur is not mentioned in the Anglo-Saxon Chronicle or named in any surviving manuscript written between 400 and 820.^[12] He is absent from Bede's early 8th-century Ecclesiastical History of the English People, another major early source for post-Roman history that mentions Mount Badon.^[13] Historian David Dumville has written: "I think we can dispose of him [Arthur] quite briefly. He owes his place in our history books to a 'no smoke without fire' school of thought ... The fact of the matter is that there is no historical evidence about Arthur; we must reject him from our histories and, above all, from the titles of our books."^[14]

Some scholars argue that Arthur was originally a fictional hero of folklore—or even a half-forgotten Celtic deity—who became credited with real deeds in the distant past. They cite parallels with figures such as the Kentish totemic horse-gods Hengest and Horsa, who later became historicised. Bede ascribed to these legendary figures a historical role in the 5th-century Anglo-Saxon conquest of eastern Britain.^[15] It is not even certain that Arthur was considered a king in the early texts. Neither the Historia nor the Annales calls him "rex": the former calls him instead "dux bellorum" (leader of battles) and "miles" (soldier).^[16]

Historical documents for the post-Roman period are scarce, so a definitive answer to the question of Arthur's historical existence is unlikely. Sites and places have been identified as "Arthurian" since the 12th century,^[17] but archaeology can confidently reveal names only through inscriptions found in secure contexts. The so-called "Arthur stone", discovered in 1998 among the ruins at Tintagel Castle in Cornwall in securely dated 6th-century contexts, created a brief stir but proved irrelevant.^[18] Other inscriptional evidence for Arthur, including the Glastonbury cross, is tainted with the suggestion of forgery.^[19] Although several historical figures have been proposed as the basis for Arthur,^[20] no convincing evidence for these identifications has emerged.

Name[link]

The origin of the name Arthur remains a matter of debate. Some suggest it is derived from the Roman nomen gentile (family name) Artōrius, of obscure and contested etymology^[21] (but possibly of Messapic^[22][23][24] or Etruscan origin^[25][26][27]). Some scholars have suggested it is relevant to this debate that the legendary King Arthur's name only appears as Arthur, or Arturus, in early Latin Arthurian texts, never as Artōrius (though it should be noted that Classical Latin Artōrius became Arturius in some Vulgar Latin dialects). However, this may not say anything about the origin of the name Arthur, as Artōrius would regularly become Art(h)ur when borrowed into Welsh.^[28]

Another possibility is that it is derived from a Brittonic patronym *Arto-rīg-ios (the root of which, *arto-rīg- "bear-king" is to be found in the Old Irish personal name Art-ri) via a Latinized form Artōrius.^[29] Less likely is the commonly proposed derivation from Welsh arth "bear" + (g)wr "man" (earlier *Arto-uiros in Brittonic); there are phonological difficulties with this theory—notably that a Brittonic compound name *Arto-uiros should produce Old Welsh *Artgur and Middle/Modern Welsh *Arthwr and not Arthur (in Welsh poetry the name is always spelled Arthur and is exclusively rhymed with words ending in -ur - never words ending in -wr - which confirms that the second element cannot be [g]wr "man").^[30][31]

An alternative theory, which has gained only limited acceptance among professional scholars,^[32] derives the name Arthur from Arcturus, the brightest star in the constellation Boötes, near Ursa Major or the Great Bear. Classical Latin Arcturus would also have become Art(h)ur when borrowed into Welsh, and its brightness and position in the sky led people to regard it as the "guardian of the bear" (which is the meaning of the name in Ancient Greek) and the "leader" of the other stars in Boötes.^[33]

A similar first name is Old Irish Artúr, which is believed to be derived directly from an early Old Welsh or Cumbric Artur.^[34] The earliest historically attested bearer of the name is a son or grandson of Áedán mac Gabráin (d. AD 609).^[35]

Medieval literary traditions[link]

The creator of the familiar literary persona of Arthur was Geoffrey of Monmouth, with his pseudo-historical Historia Regum Britanniae (History of the Kings of Britain), written in the 1130s. The textual sources for Arthur are usually divided into those written before Geoffrey's Historia (known as pre-Galfridian texts, from the Latin form of Geoffrey, Galfridus) and those written afterwards, which could not avoid his influence (Galfridian, or post-Galfridian, texts).

Pre-Galfridian traditions[link]

A facsimile page of Y Gododdin, one of the most famous early Welsh texts featuring Arthur, c. 1275

The earliest literary references to Arthur come from Welsh and Breton sources. There have been few attempts to define the nature and character of Arthur in the pre-Galfridian tradition as a whole, rather than in a single text or text/story-type. One recent academic survey that does attempt this, by Thomas Green, identifies three key strands to the portrayal of Arthur in this earliest material.^[36] The first is that he was a peerless warrior who functioned as the monster-hunting protector of Britain from all internal and external threats. Some of these are human threats, such as the Saxons he fights in the Historia Brittonum, but the majority are supernatural, including giant cat-monsters, destructive divine boars, dragons, dogheads, giants and witches.^[37] The second is that the pre-Galfridian Arthur was a figure of folklore (particularly topographic or onomastic folklore) and localised magical wonder-tales, the leader of a band of superhuman heroes who live in the wilds of the landscape.^[38] The third and final strand is that the early Welsh Arthur had a close connection with the Welsh Otherworld, Annwn. On the one hand, he launches assaults on Otherworldly fortresses in search of treasure and frees their prisoners. On the other, his warband in the earliest sources includes former pagan gods, and his wife and his possessions are clearly Otherworldly in origin.^[39]

One of the most famous Welsh poetic references to Arthur comes in the collection of heroic death-songs known as Y Gododdin (The Gododdin), attributed to the 6th-century poet Aneirin. In one stanza, the bravery of a warrior who slew 300 enemies is praised, but it is then noted that despite this "he was no Arthur", that is to say his feats cannot compare to the valour of Arthur.^[40] Y Gododdin is known only from a 13th-century manuscript, so it is impossible to determine whether this passage is original or a later interpolation, but John Koch's view that the passage dates from a 7th-century or earlier version is regarded as unproven; 9th- or 10th-century dates are often proposed for it.^[41] Several poems attributed to Taliesin, a poet said to have lived in the 6th century, also refer to Arthur, although these all probably date from between the 8th and 12th centuries.^[42] They include "Kadeir Teyrnon" ("The Chair of the Prince"),^[43] which refers to "Arthur the Blessed", "Preiddeu Annwn" ("The Spoils of Annwn"),^[44] which recounts an expedition of Arthur to the Otherworld, and "Marwnat vthyr pen[dragon]" ("The Elegy of Uther Pen[dragon]"),^[45] which refers to Arthur's valour and is suggestive of a father-son relationship for Arthur and Uther that pre-dates Geoffrey of Monmouth.

Other early Welsh Arthurian texts include a poem found in the Black Book of Carmarthen, "Pa gur yv y porthaur?" ("What man is the gatekeeper?").^[46] This takes the form of a dialogue between Arthur and the gatekeeper of a fortress he wishes to enter, in which Arthur recounts the names and deeds of himself and his men, notably Cei (Kay) and Bedwyr (Bedivere). The Welsh prose tale Culhwch and Olwen (c. 1100), included in the modern Mabinogion collection, has a much longer list of more than 200 of Arthur's men, though Cei and Bedwyr again take a central place. The story as a whole tells of Arthur helping his kinsman Culhwch win the hand of Olwen, daughter of Ysbaddaden Chief-Giant, by completing a series of apparently impossible tasks, including the hunt for the great semi-divine boar Twrch Trwyth. The 9th-century Historia Brittonum also refers to this tale, with the boar there named Troy(n)t.^[47] Finally, Arthur is mentioned numerous times in the Welsh Triads, a collection of short summaries of Welsh tradition and legend which are classified into groups of three linked characters or episodes in order to assist recall. The later manuscripts of the Triads are partly derivative from Geoffrey of Monmouth and later continental traditions, but the earliest ones show no such influence and are usually agreed to refer to pre-existing Welsh traditions. Even in these, however, Arthur's court has started to embody legendary Britain as a whole, with "Arthur's Court" sometimes substituted for "The Island of Britain" in the formula "Three XXX of the Island of Britain".^[48] While it is not clear from the Historia Brittonum and the Annales Cambriae that Arthur was even considered a king, by the time Culhwch and Olwen and the Triads were written he had become Penteyrnedd yr Ynys hon, "Chief of the Lords of this Island", the overlord of Wales, Cornwall and the North.^[49]

In addition to these pre-Galfridian Welsh poems and tales, Arthur appears in some other early Latin texts besides the Historia Brittonum and the Annales Cambriae. In particular, Arthur features in a number of well-known vitae ("Lives") of post-Roman saints, none of which are now generally considered to be reliable historical sources (the earliest probably dates from the 11th century).^[50] According to the Life of Saint Gildas, written in the early 12th century by Caradoc of Llancarfan, Arthur is said to have killed Gildas' brother Hueil and to have rescued his wife Gwenhwyfar from Glastonbury.^[51] In the Life of Saint Cadoc, written around 1100 or a little before by Lifris of Llancarfan, the saint gives protection to a man who killed three of Arthur's soldiers, and Arthur demands a herd of cattle as wergeld for his men. Cadoc delivers them as demanded, but when Arthur takes possession of the animals, they turn into bundles of ferns.^[52] Similar incidents are described in the medieval biographies of Carannog, Padarn and Eufflam, probably written around the 12th century. A less obviously legendary account of Arthur appears in the Legenda Sancti Goeznovii, which is often claimed to date from the early 11th century although the earliest manuscript of this text dates from the 15th century.^[53] Also important are the references to Arthur in William of Malmesbury's De Gestis Regum Anglorum and Herman's De Miraculis Sanctae Mariae Laudensis, which together provide the first certain evidence for a belief that Arthur was not actually dead and would at some point return, a theme that is often revisited in post-Galfridian folklore.^[54]

Geoffrey of Monmouth[link]

Mordred, Arthur's final foe according to Geoffrey of Monmouth, illustrated by H. J. Ford for Andrew Lang's King Arthur: The Tales of the Round Table, 1902

The first narrative account of Arthur's life is found in Geoffrey of Monmouth's Latin work Historia Regum Britanniae (History of the Kings of Britain).^[55] This work, completed c. 1138, is an imaginative and fanciful account of British kings from the legendary Trojan exile Brutus to the 7th-century Welsh king Cadwallader. Geoffrey places Arthur in the same post-Roman period as do Historia Brittonum and Annales Cambriae. He incorporates Arthur's father, Uther Pendragon, his magician advisor Merlin, and the story of Arthur's conception, in which Uther, disguised as his enemy Gorlois by Merlin's magic, sleeps with Gorlois's wife Igerna at Tintagel, and she conceives Arthur. On Uther's death, the fifteen-year-old Arthur succeeds him as King of Britain and fights a series of battles, similar to those in the Historia Brittonum, culminating in the Battle of Bath. He then defeats the Picts and Scots before creating an Arthurian empire through his conquests of Ireland, Iceland and the Orkney Islands. After twelve years of peace, Arthur sets out to expand his empire once more, taking control of Norway, Denmark and Gaul. Gaul is still held by the Roman Empire when it is conquered, and Arthur's victory naturally leads to a further confrontation between his empire and Rome's. Arthur and his warriors, including Kaius (Kay), Beduerus (Bedivere) and Gualguanus (Gawain), defeat the Roman emperor Lucius Tiberius in Gaul but, as he prepares to march on Rome, Arthur hears that his nephew Modredus (Mordred)—whom he had left in charge of Britain—has married his wife Guenhuuara (Guinevere) and seized the throne. Arthur returns to Britain and defeats and kills Modredus on the river Camblam in Cornwall, but he is mortally wounded. He hands the crown to his kinsman Constantine and is taken to the isle of Avalon to be healed of his wounds, never to be seen again.^[56]

Merlin the wizard, c. 1300^[57]

How much of this narrative was Geoffrey's own invention is open to debate. Certainly, Geoffrey seems to have made use of the list of Arthur's twelve battles against the Saxons found in the 9th-century Historia Brittonum, along with the battle of Camlann from the Annales Cambriae and the idea that Arthur was still alive.^[58] Arthur's personal status as the king of all Britain would also seem to be borrowed from pre-Galfridian tradition, being found in Culhwch and Olwen, the Triads and the Saints' Lives.^[59] In addition, many of the elements that Monmouth's King Arthur includes are strong parallels to "Culhwch and Olwen." The motifs and themes of loyalty, honor, giants, gift giving, wife-stealing, and magical creatures are prominent in both stories. Furthermore, Monmouth derived many of his character's names from "Culhwch and Olwen"; Sir Kay comes from "Kai"; Sir Bedivere is derived from "Bedwyr"; and lastly Sir Gawain is "Gwalchmei" in Welsh. Also, the heroines of both tales have similar names: the meaning of Guinever is "White Phantom", while Olwen equates with "of the white track."^[60] Finally, Geoffrey borrowed many of the names for Arthur's possessions, close family and companions from the pre-Galfridian Welsh tradition, including Kaius (Cei), Beduerus (Bedwyr), Guenhuuara (Gwenhwyfar), Uther (Uthyr) and perhaps also Caliburnus (Caledfwlch), the latter becoming Excalibur in subsequent Arthurian tales.^[61] However, while names, key events and titles may have been borrowed, Brynley Roberts has argued that "the Arthurian section is Geoffrey’s literary creation and it owes nothing to prior narrative."^[62] So, for instance, the Welsh Medraut is made the villainous Modredus by Geoffrey, but there is no trace of such a negative character for this figure in Welsh sources until the 16th century.^[63] There have been relatively few modern attempts to challenge this notion that the Historia Regum Britanniae is primarily Geoffrey's own work, with scholarly opinion often echoing William of Newburgh's late-12th-century comment that Geoffrey "made up" his narrative, perhaps through an "inordinate love of lying".^[64] Geoffrey Ashe is one dissenter from this view, believing that Geoffrey's narrative is partially derived from a lost source telling of the deeds of a 5th-century British king named Riotamus, this figure being the original Arthur, although historians and Celticists have been reluctant to follow Ashe in his conclusions.^[65]

Whatever his sources may have been, the immense popularity of Geoffrey's Historia Regum Britanniae cannot be denied. Well over 200 manuscript copies of Geoffrey’s Latin work are known to have survived, and this does not include translations into other languages.^[66] Thus, for example, around 60 manuscripts are extant containing Welsh-language versions of the Historia, the earliest of which were created in the 13th century; the old notion that some of these Welsh versions actually underlie Geoffrey's Historia, advanced by antiquarians such as the 18th-century Lewis Morris, has long since been discounted in academic circles.^[67] As a result of this popularity, Geoffrey's Historia Regum Britanniae was enormously influential on the later medieval development of the Arthurian legend. While it was by no means the only creative force behind Arthurian romance, many of its elements were borrowed and developed (e.g., Merlin and the final fate of Arthur), and it provided the historical framework into which the romancers' tales of magical and wonderful adventures were inserted.^[68]

Romance traditions[link]

During the 12th century, Arthur's character began to be marginalised by the accretion of "Arthurian" side-stories such as that of Tristan and Iseult. John William Waterhouse, 1916

The popularity of Geoffrey's Historia and its other derivative works (such as Wace's Roman de Brut) is generally agreed to be an important factor in explaining the appearance of significant numbers of new Arthurian works in continental Europe during the 12th and 13th centuries, particularly in France.^[69] It was not, however, the only Arthurian influence on the developing "Matter of Britain". There is clear evidence for a knowledge of Arthur and Arthurian tales on the Continent before Geoffrey's work became widely known (see for example, the Modena Archivolt),^[70] as well as for the use of "Celtic" names and stories not found in Geoffrey's Historia in the Arthurian romances.^[71] From the perspective of Arthur, perhaps the most significant effect of this great outpouring of new Arthurian story was on the role of the king himself: much of this 12th-century and later Arthurian literature centres less on Arthur himself than on characters such as Lancelot and Guenevere, Perceval, Galahad, Gawain, and Tristan and Isolde. Whereas Arthur is very much at the centre of the pre-Galfridian material and Geoffrey's Historia itself, in the romances he is rapidly sidelined.^[72] His character also alters significantly. In both the earliest materials and Geoffrey he is a great and ferocious warrior, who laughs as he personally slaughters witches and giants and takes a leading role in all military campaigns,^[73] whereas in the continental romances he becomes the roi fainéant, the "do-nothing king", whose "inactivity and acquiescence constituted a central flaw in his otherwise ideal society".^[74] Arthur's role in these works is frequently that of a wise, dignified, even-tempered, somewhat bland, and occasionally feeble monarch. So, he simply turns pale and silent when he learns of Lancelot's affair with Guinevere in the Mort Artu, whilst in Chrétien de Troyes's Yvain, the Knight of the Lion he is unable to stay awake after a feast and has to retire for a nap.^[75] Nonetheless, as Norris J. Lacy has observed, whatever his faults and frailties may be in these Arthurian romances, "his prestige is never—or almost never—compromised by his personal weaknesses ... his authority and glory remain intact."^[76]

Arthur and his retinue appear in some of the Lais of Marie de France,^[77] but it was the work of another French poet, Chrétien de Troyes, that had the greatest influence with regard to the above development of the character of Arthur and his legend.^[78] Chrétien wrote five Arthurian romances between c. 1170 and c. 1190. Erec and Enide and Cligès are tales of courtly love with Arthur's court as their backdrop, demonstrating the shift away from the heroic world of the Welsh and Galfridian Arthur, while Yvain, the Knight of the Lion features Yvain and Gawain in a supernatural adventure, with Arthur very much on the sidelines and weakened. However, the most significant for the development of the Arthurian legend are Lancelot, the Knight of the Cart, which introduces Lancelot and his adulterous relationship with Arthur's queen (Guinevere), extending and popularizing the recurring theme of Arthur as a cuckold, and Perceval, the Story of the Grail, which introduces the Holy Grail and the Fisher King and which again sees Arthur having a much reduced role.^[79] Chrétien was thus "instrumental both in the elaboration of the Arthurian legend and in the establishment of the ideal form for the diffusion of that legend",^[80] and much of what came after him in terms of the portrayal of Arthur and his world built upon the foundations he had laid. Perceval, although unfinished, was particularly popular: four separate continuations of the poem appeared over the next half century, with the notion of the Grail and its quest being developed by other writers such as Robert de Boron, a fact that helped accelerate the decline of Arthur in continental romance.^[81] Similarly, Lancelot and his cuckolding of Arthur with Guinevere became one of the classic motifs of the Arthurian legend, although the Lancelot of the prose Lancelot (c. 1225) and later texts was a combination of Chrétien's character and that of Ulrich von Zatzikhoven's Lanzelet.^[82] Chrétien's work even appears to feed back into Welsh Arthurian literature, with the result that the romance Arthur began to replace the heroic, active Arthur in Welsh literary tradition.^[83] Particularly significant in this development were the three Welsh Arthurian romances, which are closely similar to those of Chrétien, albeit with some significant differences: Owain, or the Lady of the Fountain is related to Chrétien's Yvain; Geraint and Enid, to Erec and Enide; and Peredur son of Efrawg, to Perceval.^[84]

The Round Table experience a vision of the Holy Grail. From a 15th century French manuscript.

Up to c. 1210, continental Arthurian romance was expressed primarily through poetry; after this date the tales began to be told in prose. The most significant of these 13th-century prose romances was the Vulgate Cycle (also known as the Lancelot-Grail Cycle), a series of five Middle French prose works written in the first half of that century.^[85] These works were the Estoire del Saint Grail, the Estoire de Merlin, the Lancelot propre (or Prose Lancelot, which made up half the entire Vulgate Cycle on its own), the Queste del Saint Graal and the Mort Artu, which combine to form the first coherent version of the entire Arthurian legend. The cycle continued the trend towards reducing the role played by Arthur in his own legend, partly through the introduction of the character of Galahad and an expansion of the role of Merlin. It also made Mordred the result of an incestuous relationship between Arthur and his sister and established the role of Camelot, first mentioned in passing in Chrétien's Lancelot, as Arthur's primary court.^[86] This series of texts was quickly followed by the Post-Vulgate Cycle (c. 1230–40), of which the Suite du Merlin is a part, which greatly reduced the importance of Lancelot's affair with Guinevere but continued to sideline Arthur, now in order to focus more on the Grail quest.^[85] As such, Arthur became even more of a relatively minor character in these French prose romances; in the Vulgate itself he only figures significantly in the Estoire de Merlin and the Mort Artu.

The development of the medieval Arthurian cycle and the character of the "Arthur of romance" culminated in Le Morte d'Arthur, Thomas Malory's retelling of the entire legend in a single work in English in the late 15th century. Malory based his book—originally titled The Whole Book of King Arthur and of His Noble Knights of the Round Table—on the various previous romance versions, in particular the Vulgate Cycle, and appears to have aimed at creating a comprehensive and authoritative collection of Arthurian stories.^[87] Perhaps as a result of this, and the fact that Le Morte D'Arthur was one of the earliest printed books in England, published by William Caxton in 1485, most later Arthurian works are derivative of Malory's.^[88]

Decline, revival, and the modern legend[link]

Post-medieval literature[link]

The end of the Middle Ages brought with it a waning of interest in King Arthur. Although Malory's English version of the great French romances was popular, there were increasing attacks upon the truthfulness of the historical framework of the Arthurian romances—established since Geoffrey of Monmouth's time—and thus the legitimacy of the whole Matter of Britain. So, for example, the 16th-century humanist scholar Polydore Vergil famously rejected the claim that Arthur was the ruler of a post-Roman empire, found throughout the post-Galfridian medieval "chronicle tradition", to the horror of Welsh and English antiquarians.^[89] Social changes associated with the end of the medieval period and the Renaissance also conspired to rob the character of Arthur and his associated legend of some of their power to enthral audiences, with the result that 1634 saw the last printing of Malory's Le Morte d'Arthur for nearly 200 years.^[90] King Arthur and the Arthurian legend were not entirely abandoned, but until the early 19th century the material was taken less seriously and was often used simply as vehicle for allegories of 17th- and 18th-century politics.^[91] Thus Richard Blackmore's epics Prince Arthur (1695) and King Arthur (1697) feature Arthur as an allegory for the struggles of William III against James II.^[92] Similarly, the most popular Arthurian tale throughout this period seems to have been that of Tom Thumb, which was told first through chapbooks and later through the political plays of Henry Fielding; although the action is clearly set in Arthurian Britain, the treatment is humorous and Arthur appears as a primarily comedic version of his romance character.^[93]

John Dryden's masque King Arthur is still performed, largely thanks to Henry Purcell's music, though seldom unabridged.

Tennyson and the revival[link]

Gustave Doré's illustration of Arthur and Merlin for Alfred, Lord Tennyson’s Idylls of the King, 1868

In the early 19th century, medievalism, Romanticism, and the Gothic Revival reawakened interest in Arthur and the medieval romances. A new code of ethics for 19th-century gentlemen was shaped around the chivalric ideals that the "Arthur of romance" embodied. This renewed interest first made itself felt in 1816, when Malory's Le Morte d'Arthur was reprinted for the first time since 1634.^[94] Initially the medieval Arthurian legends were of particular interest to poets, inspiring, for example, William Wordsworth to write "The Egyptian Maid" (1835), an allegory of the Holy Grail.^[95] Pre-eminent among these was Alfred Lord Tennyson, whose first Arthurian poem, "The Lady of Shalott", was published in 1832.^[96] Although Arthur himself played a minor role in some of these works, following in the medieval romance tradition, Tennyson's Arthurian work reached its peak of popularity with Idylls of the King, which reworked the entire narrative of Arthur's life for the Victorian era. First published in 1859, it sold 10,000 copies within the first week.^[97] In the Idylls, Arthur became a symbol of ideal manhood whose attempt to establish a perfect kingdom on earth fails, finally, through human weakness.^[98] Tennyson's works prompted a large number of imitators, generated considerable public interest in the legends of Arthur and the character himself, and brought Malory’s tales to a wider audience.^[99] Indeed, the first modernization of Malory's great compilation of Arthur's tales was published shortly after Idylls appeared, in 1862, and there were six further editions and five competitors before the century ended.^[100]

This interest in the "Arthur of romance" and his associated stories continued through the 19th century and into the 20th, and influenced poets such as William Morris and Pre-Raphaelite artists including Edward Burne-Jones.^[101] Even the humorous tale of Tom Thumb, which had been the primary manifestation of Arthur's legend in the 18th century, was rewritten after the publication of Idylls. While Tom maintained his small stature and remained a figure of comic relief, his story now included more elements from the medieval Arthurian romances, and Arthur is treated more seriously and historically in these new versions.^[102] The revived Arthurian romance also proved influential in the United States, with such books as Sidney Lanier's The Boy's King Arthur (1880) reaching wide audiences and providing inspiration for Mark Twain's satiric A Connecticut Yankee in King Arthur's Court (1889).^[103] Although the "Arthur of romance" was sometimes central to these new Arthurian works (as he was in Burne-Jones's The Last Sleep of Arthur in Avalon, 1881–1898), on other occasions he reverted back to his medieval status and is either marginalised or even missing entirely, with Wagner's Arthurian operas providing a notable instance of the latter.^[104] Furthermore, the revival of interest in Arthur and the Arthurian tales did not continue unabated. By the end of the 19th century, it was confined mainly to Pre-Raphaelite imitators,^[105] and it could not avoid being affected by the First World War, which damaged the reputation of chivalry and thus interest in its medieval manifestations and Arthur as chivalric role model.^[106] The romance tradition did, however, remain sufficiently powerful to persuade Thomas Hardy, Laurence Binyon and John Masefield to compose Arthurian plays,^[107] and T. S. Eliot alludes to the Arthur myth (but not Arthur) in his poem The Waste Land, which mentions the Fisher King.^[108]

Modern legend[link]

How Arthur drew forth ye sword, by Howard Pyle. The sword in the anvil or sword in the stone chapter of The Story of King Arthur and His Knights. (1903)

In the latter half of the 20th century, the influence of the romance tradition of Arthur continued, through novels such as T. H. White's The Once and Future King (1958) and Marion Zimmer Bradley's The Mists of Avalon (1982) in addition to comic strips such as Prince Valiant (from 1937 onward).^[109] Tennyson had reworked the romance tales of Arthur to suit and comment upon the issues of his day, and the same is often the case with modern treatments too. Bradley's tale, for example, takes a feminist approach to Arthur and his legend, in contrast to the narratives of Arthur found in medieval materials,^[110] and American authors often rework the story of Arthur to be more consistent with values such as equality and democracy.^[111] The romance Arthur has become popular in film and theatre as well. T. H. White's novel was adapted into the Lerner-Loewe stage musical Camelot (1960) and the Disney animated film The Sword in the Stone (1963); Camelot, with its focus on the love of Lancelot and Guinevere and the cuckolding of Arthur, was itself made into a film of the same name in 1967. The romance tradition of Arthur is particularly evident and, according to critics, successfully handled in Robert Bresson's Lancelot du Lac (1974), Eric Rohmer's Perceval le Gallois (1978) and perhaps John Boorman's fantasy film Excalibur (1981); it is also the main source of the material utilised in the Arthurian spoof Monty Python and the Holy Grail (1975).^[112]

The combat of Arthur and Mordred, illustrated by N.C. Wyeth for The Boy's King Arthur, 1922

Re-tellings and re-imaginings of the romance tradition are not the only important aspect of the modern legend of King Arthur. Attempts to portray Arthur as a genuine historical figure of c. 500 AD, stripping away the "romance", have also emerged. As Taylor and Brewer have noted, this return to the medieval "chronicle tradition"' of Geoffrey of Monmouth and the Historia Brittonum is a recent trend which became dominant in Arthurian literature in the years following the outbreak of the Second World War, when Arthur's legendary resistance to Germanic invaders struck a chord in Britain.^[113] Clemence Dane's series of radio plays, The Saviours (1942), used a historical Arthur to embody the spirit of heroic resistance against desperate odds, and Robert Sherriff's play The Long Sunset (1955) saw Arthur rallying Romano-British resistance against the Germanic invaders.^[114] This trend towards placing Arthur in a historical setting is also apparent in historical and fantasy novels published during this period.^[115] In recent years the portrayal of Arthur as a real hero of the 5th century has also made its way into film versions of the Arthurian legend, most notably the TV series Arthur of the Britons^[116] and the feature films King Arthur (2004) and The Last Legion (2007).^[117] The 2008 BBC series Merlin is a reimagining of the legend in which the future King Arthur and Merlin are young contemporaries. Camelot (2011) ^[118] is an exclusive short series of episodes which depict Arthur in ancient Briton and his struggle for the throne. Also, a recent Disney film, Avalon High has been released, the story about a modern day King Arthur and his knights of the round table.

Legacy as a role model[link]

During the Middle Ages, Arthur was made a member of the Nine Worthies, a group of heroes encapsulating all the ideal qualities of chivalry. His life was thus proposed as a valuable subject for study by those aspiring to chivalric status. This aspect of Arthur in the Nine Worthies was popularised firstly through literature and was thereafter adopted as a frequent subject by painters and sculptors. Arthur has also been used as a model for modern-day behaviour. In the 1930s, the Order of the Fellowship of the Knights of the Round Table was formed in Britain to promote Christian ideals and Arthurian notions of medieval chivalry.^[119] In the United States, hundreds of thousands of boys and girls joined Arthurian youth groups, such as the Knights of King Arthur, in which Arthur and his legends were promoted as wholesome exemplars.^[120]

Legacy in popular culture[link]

Arthur's diffusion within contemporary culture goes beyond obviously Arthurian endeavours, with Arthurian names being regularly attached to objects, buildings and places. As Norris J. Lacy has observed, "The popular notion of Arthur appears to be limited, not surprisingly, to a few motifs and names, but there can be no doubt of the extent to which a legend born many centuries ago is profoundly embedded in modern culture at every level."^[121]

See also[link]

• Historical basis for King Arthur
• King Arthur's family
• King Arthur's messianic return
• Excalibur and Clarent, King Arthur's weapons
• List of Arthurian characters
• List of books about King Arthur
• List of films based on Arthurian legend
• Nine Worthies, of which Arthur was one

Notes[link]

References[link]

External links[link]

Wikimedia Commons has media related to: King Arthur

• "Arthurian Gwent", Blaenau Gwent Borough County Council, http://www.blaenau-gwent.gov.uk/8035.asp, retrieved 2008-05-22 . An excellent site detailing Welsh Arthurian folklore.
• Arthurian Resources: King Arthur, History and the Welsh Arthurian Legends, http://www.arthuriana.co.uk, retrieved 2008-05-22 . A detailed and comprehensive academic site, which includes numerous scholarly articles, from Thomas Green of Oxford University.
• Arthuriana, http://www.arthuriana.org/, retrieved 2008-05-22 . The only academic journal solely concerned with the Arthurian Legend; a good selection of resources and links.
• Celtic Literature Collective, http://www.maryjones.us/ctexts/index_welsh.html, retrieved 2008-05-22 . Provides texts and translations (of varying quality) of Welsh medieval sources, many of which mention Arthur.
• "Faces of Arthur", Faces of Arthur, http://www.facesofarthur.org.uk/bibliograrth.htm, retrieved 2009-11-16 . An interesting collection of articles on King Arthur by various Arthurian enthusiasts.
• Ford, David Nash, "King Arthur, General of the Britons", Britannia History, http://www.britannia.com/history/arthur/kageneral.html, retrieved 2008-05-22 .
• The Camelot Project, The University of Rochester, http://www.lib.rochester.edu/camelot/cphome.stm, retrieved 2008-05-22 . Provides valuable bibliographies and freely downloadable versions of Arthurian texts.
• The Heroic Age: A Journal of Early Medieval Northwestern Europe, The Heroic Age, ISSN 1526-1827, http://www.heroicage.org/, retrieved 2008-05-22 . An online peer-reviewed journal that includes regular Arthurian articles; see especially the first issue.
• "The Medieval Development of Arthurian Literature", h2g2, BBC, http://www.bbc.co.uk/dna/h2g2/A533350, retrieved 2008-05-22 
• Texts on Wikisource:
  • "Arthur (king)". New International Encyclopedia. 1905. 
  • "Arthur (king)". Encyclopedia Americana. 1920. 
  • "Arthur". Collier's New Encyclopedia. 1921. 
  • Heroes Every Child Should Know: King Arthur
  • "Arthur and Gorlagon", translated by Frank A. Milne, notes by Alfred Nutt. Folk-Lore. Volume 15, 1904.

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Shakti Gawain (born 30 September 1948) is an author and proponent of what she calls "personal development". Her books have sold over 10 million copies. ^[1]

Gawain's best known book is Creative Visualization. ^[2] She has also written Living in the Light, Awakening, Meditations, The Path of Transformation,The Four Levels of Healing, Creating True Prosperity and Developing Intuition. She is the co-founder, with Marc Allen, of New World Library Publishing Company ^[3] and founder of Nataraj Publishing, a division of New World Library.

She and her husband, Jim Burns, split their time between California and Hawaii.

External links[link]

• Shakti Gawain's Official Website
• Shakti Gawain biography

References[link]

External links[link]

• Miami Herald, New Age Author Balances Life Like the Rest of Us
• Los Angeles Daily News, New-Age Author Gawain Goes "Back to the Garden"

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