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timeagainreviews · 7 months ago

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Witnessing Greatness

Thinking about the most recent episode of Doctor Who, I find myself reminded of Roger Corman, who died last month. Corman was a producer and director of b-movies and television. He was also beloved by industry titans due to his work ethic and ingenuity as a filmmaker. What made Corman so unique is how he dealt with limitations. If an aspect of one of his films was lacking, he made up for it in other departments. If the effects were bad, the script had to be great. If the acting was hammy, he’d make sure the music gave it strength. Instead of spreading everything thin, he knew that giving a little bit more attention to individual elements would make for an overall better experience. If you’re not firing on all cylinders, make sure the ones that do are firing brightly.

“Rogue,” is an episode with many bright shining points, lighting up the sky of Regency Era Britain. But lost within that light are a few flickering bulbs that could stand to be turned a bit tighter. However, it’s not as though we’re poking around in the dark. Without a doubt, the brightest star in the Whoniverse at the moment is Ncuti Gatwa. In a stand-out performance from a series of stand-out performances, Gatwa has really outdone himself this week and I can’t wait to talk about it. The folks at Bad Wolf Studios have refused to spread things thin, but no story is perfect. For as much as I enjoyed this week’s episode, I didn’t have to reach far to find problems. But when I’m smiling this much, it’s harder to care.

It’s funny how a week ago I said I didn’t like fan theories and then promptly made one. Just as promptly, I am now abandoning that theory. After the trailer for next week’s episode, I no longer think Susan Twist is the Rani. I officially don’t know what I think. I kind of love that. I have seen the rumours of Susan Twist being Sutekh. Maybe the Doctor is in the Land of Fiction. The name S Triad is an anagram of the word TARDIS. Perhaps she’s the original owner of the TARDIS coming to retrieve it. The point is, she could be anyone, and I am not all that worried about it. Why that feels important is that I was often full of dread waiting for Chibnall’s next big reveal. I didn’t look forward to the ways in which he might next waste a concept by not properly exploring it. So being in a place where I am game for whatever feels zen.

Having two new writers this week was a major draw for me. I’ve seen what both Davies and Moffat can do, the good and the bad. This is the first time all season where I felt like we were truly wandering into the unknown. I did watch Loki season one, so I was familiar with Kate Herron’s work, but not as a writer. I was even less familiar with Briony Redman. But like I said, I’m game for whatever. The pair bring a metatextual reading to the Regency Era drama that fits Doctor Who’s brand of camp. I was reminded of Kate Beaton’s satirical comics from her “Hark! A Vagrant” series. “Rogue,” acts as a sort of love-letter to Jane Austen, so it’s only appropriate that they treat it with a playful touch. The Doctor and Ruby aren’t just visiting Bath in 1813, they’re cosplaying Bridgerton. But they’re not the only anachronistic party goers. This bash is about to go to the birds.

Leading up to this episode, an article in Doctor Who Magazine had given us random lines of dialogue from each story, including this one. However, the line “Psychic earrings. Choreography beamed into your motor system. Tap twice to choose your moves. It's like instant Strictly!” left me a bit nervous. We were fresh off of “The Devil’s Chord,” and part of me was wondering if they weren’t suddenly turning Doctor Who into a variety show. I’m joking a little, but I was rather relieved when the line turned out to be about dancing at the Duchess’ ball. The Doctor and Ruby are dressed to the nines in their period appropriate clothing. I love the idea of the Doctor wearing more from his wardrobe as it’s always been fun in the past. Tom Baker’s tartan tam o’ shanter in “Terror of the Zygons,” is one of his most iconic costumes. Ncuti said in an interview that he wanted his costume to make him look like he owned land. It’s a brilliant image to depict when you consider the Regency Era was merely four years away from the abolition of slavery in Britain.

The Regency Era also brought with it a change in men’s attire. Dandies like Beau Brummell popularised a look of comfort and wealth while simultaneously streamlining much of the frills from 18th century fashion. It’s funny to look at the ruffles of a dandy’s attire and consider it anything other than flamboyant, but it was a considerable shift toward more conservative styles. While women’s fashion continued to evolve, men’s fashion stagnated a bit. A standard had been established and you can still see its influence today with the basic suit and tie combo. No wonder the Doctors often dress like variations on Edwardian fashion.

The opulence of the period led to a lot of scandalising and gossip, which has given us centuries of great drama. While I’ve never read “Emma,” I have seen “Clueless.” I’ve never watched Bridgerton, but I can still get into the costuming and pomp. Basically you don’t need to be a fan of the genre to know the tropes. It was a nice change of pace that it was Ruby’s love for a tv show that puts things into motion. The Doctor and Ruby are tourists as much as the Chuldur, but with far less deadly consequences. Both groups are there to experience the emotional highs of the time, but the Chuldur don’t care who they hurt in order to do it. This of course is why Rogue, a bounty hunter, has also crashed the party.

You’ll be pleased to know I actually remembered to watch “Doctor Who Unleashed,” this week. Partly because I had some questions, but mostly because I wanted to hear them talk about the costumes and make-up effects. Davies mentioned that the season hadn’t yet had its baddie in a mask trying to take over the world, which I love that he considers. If you read my review of “The Witchfinders,” you may recall how much I appreciated the Morax being scenery chewing people in latex makeup. There’s something essentially Doctor Who about bug eyed monsters (sorry Sydney) and there’s something very RTD when those monsters have animal heads. Davies is now confirmed as a furry, I’m calling it.

The Chuldur share their appearance with birds, something we don’t often see in Doctor Who. I’m trying to recall bird villains from the show and I am coming up a bit short. There were the Shansheeth in the Sarah Jane Adventures, those bird people on Varos, that heavenly chicken from “The Time Monster,” and the Black Guardian’s hat. Considering all of the reptiles we get, I’m surprised we’ve gotten so few birds. If you also watched the Unleashed episode, you may have noticed that they digitally changed the bird version of Emily’s beak from black to orange. It’s the Vinvocci’s green faces from “The End of Time,” all over again! What’s funny is that this change in Emily’s beak gives her something of a penguin appearance. It’s not exactly the shapeshifting penguin I was hoping for, but I digress.

Speaking of shapeshifting, I rather enjoyed the Chuldur’s unique method of doing so. If you recall, when the Duchess spots her servant out in the garden, the bird form of the servant is played by the same actor as the servant. It’s not until she takes the form of the Duchess that her bird form also takes on the resemblance of Indira Varma. You don’t usually see that and I admire them for making two versions of the same makeup, if nothing else. Doctor Who has had its share of shapeshifters, so it’s nice to see them changing up the formula a bit. Unfortunately for the Duchess, this isn’t a Zygon type of body snatching where you have to keep the person you’re copying alive.

Ruby’s psychic earrings are doing a treat until they begin picking up interference from Rogue’s tech. A lot of people have mentioned that this episode seems to borrow a lot from “An Empty Child,” and so it’s only appropriate that the Doctor does a scan for alien tech. The source of the interference directs the Doctor toward the balcony where Rogue stands brooding. Meanwhile, the Chuldur version of Lord Barton has taken a liking to Ruby. The Duchess, still human at this point, attempts to introduce them, but Ruby is not impressed by the pompous dandy, referring to him as Lord Stilton. As Ruby strops away she notices a painting of Susan Twist’s character as an old matron. The Duchess refers to her as “the Duke’s late mother,” whose eyes still follow her around the room in judgement.

The Duchess takes her leave to the garden where she meets her fate with the Chuldur masquerading as her servant. We get a bit more of a look at what exactly the Chuldur do when they take over your body. What’s left of the duchess is little more than a desiccated husk. Meanwhile, in the study, Ruby has stumbled upon a rather intimate moment between Lord Barton and Emily. The bookcase obscuring her from the two frames them like a television screen. Ruby is unable to look away from the real life Bridgerton scene playing out in front of her. The Lord tells Emily that he will not marry her which would leave her ruined, but he is compelled by her nonetheless. However, before they can kiss, Ruby knocks a pile of books onto her head causing a disturbance. I rather loved this moment for Millie Gibson. It’s rare that women get to be portrayed as clumsy and that book definitely bonked her on the head. A great bit of physical comedy.

The Lord storms out of the room leaving Emily and Ruby to talk. Removed from the framing of the bookshelf, Ruby finds her compassion once more and comforts Emily. After all, Lord Barton was being a bit of an ass toward her. Emily is amused by Ruby’s modern sensibilities and lack of finery. You could tell this scene was written by two women as they actually take the time to let them have this moment. Meanwhile, the Doctor and Rogue take a stroll through the garden in order to size one another up. There’s a flirtatious energy between the two but a wary tension underlies the conversation. The Doctor muses about the stars, but on a terrestrial level. It’s not until he finds the Duchess’ shoe and then the rest of her that he gives away that he is not of this world. Rogue sees the Doctor’s sonic screwdriver and begins to suspect the Doctor is a Chuldur in disguise. The two confront one another as the culprit, but Rogue has the bigger gun.

Still comparing sizes, the Doctor and Rogue compare ships like they were Ten and Eleven comparing sonic screwdrivers. Speaking of sonic screwdrivers, it feels appropriate that the Doctor’s sonic would match his outfit. That’s so Fifteen. He’s a fashionable Doctor, so of course he would accessorise. It’s like they made his wardrobe and accessories with cosplay in mind. Rogue’s costume is also noteworthy. People have drawn comparisons between Rogue and Jack Harkness and it’s not difficult to understand. His long coat draws parallels to that of Jacks and he even mentions assembling cabinets in regards to the sonic. But what’s equally interesting is how Rogue’s gun resembles the type of handgun you would see in a Regency Era duel. Its barrel resembles that of a blunderbuss. He’s either deep undercover, or he’s got a thing for cosplay himself.

Rogue doesn’t get a lot of time for character development, but they do give him a few little moments, mostly through environmental storytelling. He has a striking birdlike ship fit for a heroic rogue, but inside it’s dirty and depressing. Possibly most telling on Rogue’s ship are the set of orange dice on his table. Rogue gets his name from Dungeons and Dragons, but beyond being a geek, these dice could tell us more about his personality. We learn that Rogue has lost someone, perhaps these dice belonged to them. Perhaps he is unable to move the dice from that spot because he didn’t leave them there. We also learn later that Rogue isn’t a very strong roleplayer. He’s quieter and more thoughtful in his improvisation. Perhaps his staged tryst was the first time anyone has asked him to roleplay since losing his partner. Either way, Jonathan Groff plays it with a vulnerable subtlety, and I loved it.

Speaking of loved it, we have now reached the portion of this article where I gush over Ncuti Gatwa. Now, I need to preface this by reminding you all that I have always been pro-Ncuti. I adored his portrayal of Eric Effiong in Sex Education. I never doubted for a second that he could pull it off. However, it wasn’t until this episode that his Doctor finally crystalised for me. We’ve seen that his Doctor could be flirtatious and fun, but we hadn’t yet seen the way in which he could use that to do Doctory things. We’ve had hot Doctors, but we’ve never had a Doctor who was so effortlessly hot. He’s hot in the same way the Second Doctor was bumbling, as in it’s almost a distraction from what he’s actually doing. It actually makes him slightly terrifying.

Even as his Doctor is standing in a trap, he’s able to use his charm to buy time. Also, once again the Doctor is stepping onto things that can kill him. An odd recurring theme. He maintains an air of authority even in the face of danger and that is so the Doctor. When the Doctor finds Rogue’s music playlist I think I may have melted. How could anyone incinerate such a beautiful person? How could you not want to dance right along with him? As much as I loved this scene and the meta reference to Astrid Perth, it does also buckle a bit under itself. First of all, wouldn’t the Doctor knowing an Earth song like “Can’t Get You Out of My Head,” make you question whether he was a Chuldur? Sure, they know Bridgerton, but it would be enough to give me pause. Furthermore, I’m not sure how seeing the Doctor’s many faces would cause you to not think he’s a shapeshifter. Kind of odd that one other face means shapeshifter but eighteen other faces don’t. Wait, did I say eighteen?

When I had first watched this episode, I didn’t immediately recognise Richard E Grant as the mysterious extra face in the lineup of past Doctors. We now have three extra faces in the form of Jodie Whittaker, Jo Martin, and David Tennant (again), but this extra Doctor wasn’t registering for me. At first I thought he was the Valeyard, and then I thought he looked a bit like Jim Broadbent, which is ironic considering “The Curse of Fatal Death.” It wasn’t until I got online afterward and saw people saying Richard E Grant that I could see it. I wasn’t even 100% convinced it was him, but I’ve heard they actually took new footage of Grant for that scene, so I guess it’s him. The more interesting question is which him is he? Is this the Shalka Doctor or the Fatal Death Doctor? Maybe he’s both. Maybe he’s neither. This wouldn’t be the first time they’ve given us retroactive Doctors. Moffat gave us the War Doctor to great effect. But despite a strong performance from Jo Martin, Chibnall did a piss poor job of establishing the Fugitive Doctor as a character. I’d love to get excited for this mystery incarnation, but I’m taking a Tim Gunn stance in the meantime- “Make it work.”

With Rogue now on his side, the Doctor takes him to his TARDIS so they can recalibrate his triform transporter to be non-lethal. Recently in an interview, Ncuti Gatwa mentioned he had gotten onto his agent about playing someone like the Doctor or Willy Wonka. It felt a bit like wish fulfilment for his Doctor to sing “Pure Imagination,” to Rogue as they entered the TARDIS. I really loved Jonathan Groff’s slow growing infatuation with the Doctor. I’m a big fan of “Mindhunter,” but it’s a very heavy show, so it was fun to see him in a more playful role. In many ways, Rogue feels like a bit of River Song and a bit of Jack Harkness. He’s something of a reboot and remix at the same time. I don’t doubt we will see him again, which would be a nice chance to give him some much needed character development, but for the time being, we’ve been given enough to work with.

The Doctor and Rogue’s plan is to draw the Chuldur to them by exploiting their love for drama and scandal. What better way to whip people into a frenzy in 1813 Britain than for two men to share a passionate dance together? Besties, I’ll be real, I was grinning from ear to ear. Watching Gatwa and Groff dance was very exciting. I’ve seen people complain that the Doctor and Rogue’s romance felt rushed compared to the “slow burn,” of Yaz and Thirteen. Slow burn is a funny way of saying “non-existent for two seasons.” And I would much rather see two men share a passionate kiss than two women share a passionate ice cream. What’s wild is that I’m not usually the kind of person who likes the Doctor to have romantic relationships. They managed without them for 26 seasons. However, due to Ncuti’s emotional availability, it works for me. I can buy that his time with Donna might have left him more open to romance. Furthermore, this is the antithesis of queerbaiting. Ice cream is not a payoff.

The Doctor ends the dance by staging an argument with Rogue and calling him a cad. But Rogue doesn’t respond in turn with the same volatile energy. There’s a hesitation on his end that feels personal. As I mentioned before, perhaps this is him working up the courage to roleplay again. Perhaps his lost partner was more the avid roleplayer between the two of them. Or perhaps Rogue simply has a softer approach. What I loved is that his marriage proposal felt equally as shocking, but in a more emotional manner. It even feels like it takes the Doctor by surprise. There’s a moment where it actually feels like a real proposal. The Doctor says he can’t and you almost believe he considered it. Or maybe the Doctor can’t even pretend to say yes because of his marriage with River song. If he undoes their wedding maybe it can revert us back to hot air balloon cars, Winston Churchill, and pterodactyls.

Not to be left out, Millie Gibson has gotten a lot of time to shine in this story as well. She does a fair bit of choreography, but there is one bit of her choreography of which I was a bit disappointed. After learning that Ruby is from the future, Emily reveals herself to be a Chuldur, and she wants to cosplay as Ruby next. However, Ruby’s psychic earrings come with a battle mode, which complicates things for the feathered fiend. My disappointment however, stems from the fact that they kind of phone in the fight choreography. They went through the trouble of hiring Bridgerton’s choreographer, Jack Murphy, for the dance sequences, but the fighting felt like a second thought. It could have been really cute to see Ruby do some “Crouching Tiger Hidden Dragon,” moves, but instead she clobbers her with a book. A bit underwhelming. Still a fun idea, though.

The Doctor and Rogue abscond to the garden where they are pursued by the Chuldur who reveal their numbers to be greater than anticipated. As baddies go, the Chuldur were little more than hand wringing monsters foaming at the mouth for a bit of mayhem, but I liked that about them. The way they speak to one another reminded me a lot of the Slitheen. The last time we saw Indira Varma in the Whoniverse, she was playing Suzie Costello, the best part of Torchwood. Here she chews scenery with a zest befitting her brilliant makeup. The only time that I felt they went a bit too far with the Chuldur is when they call what they’re doing “cosplaying,” as it felt a bit too on the nose. Otherwise, I loved the idea of evil birds going around and messing up planets all too satiate a dangerous appetite for excitement.

The Doctor sees Ruby acting as though a Chuldur has taken her form and it brings out the fury of the Time Lord. I wouldn’t be the first and I won’t be the last to point out the parallels between this and “The Family of Blood,” wherein the Doctor has some long term punishment in mind for the bad guys. Unfortunately, it also feels like a case of writers giving the Doctor weird morality again. Rogue wants to send the Chuldur to the incinerator, but the Doctor wants to send them to a dimension where they can live out the rest of their lives somewhere where they can’t hurt anyone. How is that any different from what the Weeping Angels do? It’s “Arachnids in the UK,” all over again. When the Doctor expresses happiness that the Chuldur will suffer for a long time, it begs the question- as compared to what? I’m fine with the Doctor losing his temper and going too far, but what about his plan actually changed other than his attitude about it? He was always planning on sending them into a dimension where they would suffer for 600 odd years. A line of dialogue or two could have fixed that.

The Chuldur’s big finale is a wedding between Barton and Ruby followed by a light bit of mass murder, but the Doctor has other plans. The Doctor’s objection to the marriage reminded me a lot of Tom Baker. I could easily hear Tom saying that line about it being hard to hear things through those heavy doors. Gatwa has that bizarre alien charm that feels correct. However, neither the Chuldur or the Doctor know the entire story as neither side knows Ruby is still Ruby. So when the Doctor traps the Chuldur in the triform transporter, he’s also dooming Ruby to the same fate.

I’ve seen some confusion as to how the transporter actually works, but I think I can piece together enough to understand it. They had calibrated the transporter to trap up to six humanoids. When Ruby is first trapped, there are five humanoids in the trap. Rogue throws Emily into the trap bringing the count up to six. We’ve established that the Doctor was able to throw his psychic paper from inside the trap, so things can leave its field. My thinking is that as Rogue pushes Ruby out from the field, he overloads it with seven humanoids giving Ruby just enough give to fall out of the trap. What got a bit confusing is why didn’t Ruby just step out of her shoes? If you can throw psychic paper, then it’s not trapped by the field. Therefore, her shoes would be the only thing molecularly bonded to the field. They could even say the shapeshifters can’t step out of their shoes because they’re actually part of their bodies. But then we couldn't get the big sacrifice at the end.

The aspect of this that I found harder to follow was why Rogue would sacrifice himself in the first place. Sure he and the Doctor have chemistry and there could be a romance brewing, but he barely knows the guy. Perhaps he couldn’t stomach the idea of watching what happened to him happen to someone else. It was a chance to stop the sort of thing he was previously powerless to prevent. I could buy that well enough, but it barely felt earned. However, it fits the tone of the rest of the episode which was one of over the top romance and drama, so I digress. Around here, fun is king and fun I had. It didn’t matter that I didn’t fully understand people’s motivations. There’s plenty of time for that in the future.

The episode ends with the Doctor sending Rogues ship to orbit the moon until it can be retrieved again (or until the moon hatches like an egg, whichever comes first). He wants to move on, but Ruby won't let him until he takes a moment to feel his feelings. This is classic Doctor/companion stuff. The Doctor has always benefited from having humans around and I am glad they took a moment to reestablish that. The Doctor pulls out Rogue's ring from the proposal and slides it onto his pinky finger. Fans of Amy and Rory will recall that rings can be used to find lost lovers, so there's a seed of hope there. It was a fitting end to an emotional and exciting episode. I got to watch the Doctor and Ruby do Regency Era dances to covers of Lady Gaga and Billie Eilish. I got to see Indira Varma hunt people while dressed as a bird. This wasn’t just my favourite episode of the season, it may be one of my favourite episodes ever.

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Before I go, I wanted to apologise for how long this article took me to write. I’ve been dealing with some pretty heavy depression as of late, and it’s been hard to write these last couple of reviews. Even though I enjoyed both episodes quite a bit, it’s been a struggle. Despite episodes dropping at midnight on Saturday now, I don’t usually get around to writing until Sunday or Monday. But I didn’t get any good work done on this article until Monday evening. These articles are actually very therapeutic for me. It feels like a lifeline to the outside world. You may not think it, but I read every comment and every hashtag. I appreciate them all. Thank you for taking the time to read my stuff. It means a lot.

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angelic--kitty · 5 months ago

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hi kitty!!! just wanna share a fun fact with you! did you know that peruere might be a corrupted spelling of perweur/perwyr, a welsh name that comes from perweur, one of the three lively maidens of britains in the welsh triad? not only are they pronounced the same way, both clervie and crucabena's names are french versions of names of characters from welsh mythology so it makes sense that perrie's name also comes from welsh mythology. in fact, clervie's name (as creirwy) is also mentioned the welsh triad as one of the three beautiful maidens!

all this time we were thinking arlecchino is french, but in actuality arle's welsh. GLORY TO WALES!!! and nothing for the french

WE HATE THE FRENCH (kidding😊)

this is very cool!! i did not know the origins of the names, so thank you for sharing ♡♡

now to connect the lore....

#arlecchino #peruere #clervie #꒰ঌꨄ︎໒꒱─ 𝐤𝐢𝐭𝐭𝐲'𝐬 𝐭𝐡𝐨𝐮𝐠𝐡𝐭𝐬 #ฅᨐฅ─ 𝐤𝐢𝐭𝐭𝐲'𝐬 𝐚𝐧𝐬𝐰𝐞𝐫𝐬

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sunshinemoonrx · 1 month ago

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A cold winter, an old poem, and Mabon ap Modron

Short is the day; let your counsel be accomplished.

(Image source at the end)

Mabon is a figure of medieval Welsh folklore with a relatively minor (if distinctly supernatural) role in the early Arthurian tale Culhwch ac Olwen; a hunter who must be released from a magical prison. Unlike a lot of figures floated as euhemerised deities on pretty questionable grounds, his connection to the god Maponos, worshipped in Britain and Gaul in the Roman era, is fairly sound.

Recently I've been reading Jenny Rowland's Early Welsh Saga Poetry (bear with me, this will all come together), which I was led to by my interest in the 6th-century north-Brittonic king Urien Rheged and the stories that sprung up around him and related figures (his bard the celebrated Taliesin, and his son Owain, later adapted into the Yvain of continental Arthuriana). It includes an early medieval poem called Llym Awel, which immediately struck a chord with me.

It begins with a description of the harshness of winter, then transitions into either a dialogue debating bravery/foolishness versus caution/cowardice, or (I favour this interpretation) a monologue in which the narrator debates this within himself. In the final section, the context is revealed; the narrator has a dialogue with his guide through this frozen country, the wise Pelis, who encourages him and their band to continue in order to rescue Owain son of Urien from captivity.

(There then follow several more stanzas which seems to be a totally separate poem--Llywarch Hen, a different figure with his own saga-cycle, laments the death of his son. The traditional interpretation was that all this was a single poem, the narrator of the first part was Llywarch's son, and this shift represented a 'flash forward' to after the expedition ended poorly. Rowland points out various inconsistencies that point to this whole section being a different poem altogether, motivated by a mistaken interpolation of an earlier stanza with names from the Llywarch cycle)

Where this comes back to my introduction is the book also theorises that the story the poem is telling was originally about Mabon, not Owain. Rowland points to several instances where the two were conflated; from early poetry in the Book of Taliesin to the 'Welsh Triads' (lists of things/people/ideas bards used as aids to remembering legends) to much later folklore. As mentioned, one of the only stories we have about Mabon centres around his role as an "Exalted Prisoner" (as the Triads put it) whose release bears special significance, while no other such story survives about Owain.

This is obviously all conjectural, but I feel there's even another angle of support for the idea the book doesn't consider. The Romano-British/Gallo-Roman Maponos was very consistently equated with Apollo, god of the sun, in inscriptions (most of which show worship located in the same area of Owain's later kingdom of Rheged, which could support the possibility of folklore getting mixed together). Certainly identification with a god who appears as idealised beautiful youth would fit his name--"Mabon son of Modron/Maponos son of Matrona" is basically "Young Son the son of Great Mother". This could be all there was to the connection; Roman syncretism wasn't always 1:1. But it's entirely possible both figures shared the spectrum of youth-renewal-sun associations, or that Maponos originally didn't but picked these up over centuries of being equated with Apollo.

Whatever the case (and with emphasis that this is not sound enough to be considered anything like scholarship, just an interesting "what-if"), if Apollini Mapono was associated with the sun as well as youth, wouldn't it make perfect sense for the story of journeying to release him from captivity to have a winter setting? The winter is harsh, but if the sun can be set free, warmer times will come again.

(I'm a little hesitant in writing this, because "seeing sun-gods everywhere" was a bit of a bad habit of 19th-century scholars whose work is now disproven, especially in Celtic studies, and the internet loves to let comparative mythology run wild with vague connections, but I think the case is reasonable here)

I'll put below Rowland's translation of the poem, with the Llywarch stanzas removed (so something like its 'early' form):

Sharp is the wind, bare the hill; it is difficult to obtain shelter. The ford is spoiled; the lake freezes: a man can stand on a single reed.

Wave upon wave covers the edge of the land; very loud are the wails (of the wind) against the slope of the upland summits - one can hardly stand up outside.

Cold is the bed of the lake before the stormy wind of winter. Brittle are the reeds; broken the stalks; blustering is the wind; the woods are bare.

Cold is the bed of the fish in the shadow of ice; lean the stag; bearded the stalks; short the afternoon; the trees are bent.

It snows; white is its surface. Warriors do not go on their expeditions. The lakes are cold; their colour is without warmth.

It snows; hoarfrost is white. Idle is a shield on the shoulder of the old. The wind is very great; it freezes the grass.

Snow falls on top of ice; wind sweeps the top of the thick woods. Fine is a shield on the shoulder of the brave.

Snow falls; it covers the valley. Warriors rush to battle. I do not go; an injury does not allow me.

Snow falls on the side of the hill. The steed is a prisoner; cattle are lean. It is not the nature of a summer day today.

Snow falls; white the slope of the mountain. Bare the timbers of a ship on the sea. A coward nurtures many counsels.

Gold handles on drinking horns; drinking horns around the company; cold the paths; bright the sky. The afternoon is short; the tops of the trees are bent.

Bees are in shelter; weak the cries of the birds. The day is harsh; . . . . . . . . . . . . . . . . . . . . . White-cloaked the ridge of the hill; red the dawn.

Bees are in shelter; cold the covering of the ford. Ice forms when it will. Despite all evading, death will come.

Bees are in captivity; green-coloured the sea; withered the stalks; hard the hillside. Cold and harsh is the world today.

Bees are in shelter against the wetness of winter; ?. …; hollow the cowparsley. An ill possession is cowardice in a warrior.

Long is the night; bare the moor; grey the hill; silver-grey the shore; the seagull is in sea spray. Rough the seas; there will be rain today.

Dry is the wind; wet the path; ?….. the valley; cold the growth; lean the stag. There is a flood in the river. There will be fine weather.

There is bad weather on the mountain; rivers are in strife. Flood wets the lowland of homesteads. ? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

The stooped stag seeks the head of a sheltered valley. Ice breaks; the regions are bare. A brave warrior can escape from many a battle.

The thrush of the speckled breast, the speckle-breasted thrush. The edge of a bank breaks against the hoof of a lean, stooping, bowed stag. Very high is the loud-wailing wind: scarcely, it is true, can one stand outside.

The first day of winter; brown and very dark are the tips of the heather; the sea wave is very foamy. Short is the day; let your counsel be accomplished.

Under the shelter of a shield on a spirited steed with brave, dauntless warriors the night is fine to attack the enemy.

Strong the wind; bare the woods; withered the stalks; lively the stag. Faithful Pelis, what land is this?

Though it should snow up to the cruppers of Arfwl Melyn it would not cause fearful darkness to me; I could lead the host to Bryn Tyddwl.

Since you so easily find the ford and river crossing and so much snow falls, Pelis, how are you (so) skilled?

Attacking the country of ?. does not cause me anxiety in Britain tonight, following Owain on a white horse.

Before bearing arms and taking up your shield, defender of the host of Cynwyd, Pelis, in what country were you raised?

The one whom God deliver from the too-great bond of prison, the type of lord whose spear is red: it is Owain Rheged who raised me.

Since a lord has gone into Rhodwydd Iwerydd, oh warband, do not flee. After mead do not wish for disgrace.

We had a major cold snap here recently, and having spent day after day going "WHY is it so COLD" every time I emerged from a pile of blankets and hot water bottles--and even having come through it, I'm sure we'll be right back there in the coming months--needless to say, a lot of this stuff resonated.

Rowland discusses some ambiguous lines that suggest the narrator is ultimately overcoming their doubts to boldly press on throughout the poem, even before Pelis chimes in:

A coward nurtures many counsels. i.e. "Deliberating this isn't getting anything done"

Despite all evading, death will come. i.e. "When danger approaches, hiding won't help."

A brave warrior can escape from many a battle. i.e. "Conversely, you can survive by meeting that danger head-on."

There will be fine weather. i.e. "Amid all this description of how cold and miserable it is now, a reminder that warmer times will come again"

Short is the day; let your counsel be accomplished. i.e. "Let's hurry up and act decisively."

-with brave, dauntless warriors the night is fine to attack the enemy. i.e. "Fighting during night (much less during winter) is rarely done in this era because it's hard and it sucks, but we're built different, we'll simply handle it."

In my opinion, many of these would take on an interesting dimension with the above interpretation vis a vis Mabon; it's best to press on through the cold and difficult conditions, because success (the release of the sun from frozen "imprisonment"--a metaphor the poem uses multiple times with animals) will bring an end to those conditions. If the sun can be released, there will be fine weather.

Now, I'm not saying there was some "lost original version" of this poem itself. It's a medieval poem about Owain, and quite a moving one in that context; frankly the addition of the Llywarch stanzas, even if they change the meaning, might make it more moving still. But I do agree it's a distinct possibility that the story the poem was retelling was originally one about Mabon, and I would add that it has perhaps gone unappreciated that this could contain otherwise unattested details to the story of the Exalted Prisoner, and just why it was so important to set Maponos Apollo free.

And on a personal level, especially these past couple weeks while I shiver and glance at the mounting ice outside, I can't help be touched by the imagery of summoning up the courage to press on through the cold to find this buried god.

- - -

For further reading, Rachel Bromwich's Trioedd Ynys Prydein: The Triads of the Island of Britain, as well as going through the Triads themselves, contain an encyclopedia of every figure mentioned in them (so near enough every figure of medieval Welsh legend, literature and folklore, including all the ones mentioned here), and runs down basically everything we know about each one. An invaluable resource.

Image at the top: Winter in Gloucester, site of Mabon's imprisonment in Culhwch ac Olwen. Publicly downloadable. Link to the photographer's gallery:

flickr

#welsh mythology #arthuriana #mabon ap modron #owain mab urien

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cicelythereaper · 6 months ago

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If I wanted to get really into medieval welsh literature instead of just reading everything in our beloved Hergest duo, do you have any recommendations on where to begin?

hi! sorry it took me so long to answer this but hopefully the length of the answer means it's worth the wait. by "our beloved hergest duo" i'm assuming you mean the white book of rhydderch and the red book of hergest, and more specifically the texts collected as the mabinogion from those two manuscripts - if i'm wrong let me know. i'm also assuming that you mainly want to read in english translation, at least to start with.

there is a LOT of medieval welsh literature out there beyond the mabinogion but a lot of it is harder to access. this is a rough menu of options with my honest opinions about how easy it is to get at these things:

the triads of the island of britain (trioedd ynys prydein), aka a big long list of People And Things From Welsh Tradition (Some Possibly Made Up). for this you want rachel bromwich's edition and translation: there are four different editions of this and all of them are expensive (and three of them are out of print). i recommend keeping an eye out on secondhand book websites for the 2nd edition (1978) or the 4th (2014), or bugging your library to see if they have, or will buy, either of these. if you're currently at uni you may be able to get access to an electronic version of the 4th edition.

material about merlin. maybe start with geoffrey of monmouth's latin vita merlini - this is less a reflection of welsh tradition and more an extremely lengthy riff on it, but still very interesting. a new translation of it can be found here! medieval merlin material in welsh is basically all prophetic poetry, mostly from the black book of carmarthen. at the moment, the best place to find translations of this is in the romance of merlin, ed. peter goodrich (1990) - again i recommend looking out for a secondhand copy or talking to your library. hopefully the myrddin project at cardiff will soon have fresh editions and translations for us available online! (in the meantime, here's their twitter.) there's also armes prydein vawr, a somewhat different type of prophecy poem also associated with merlin/myrddin and generally dated to the 10th century, which you can find on archive.org here.

material associated with taliesin. this comes in many shapes and sizes. first of all, there's praise poetry attributed to taliesin and addressed to the 6th-century king urien of rheged: this is mostly translated in the two clancy anthologies i'm going to cite further down, but if you want the welsh text, the best place to find it is probably in ifor williams' edition (translated into english as the poems of taliesin by j. e. caerwyn williams, available from the dublin institute for advanced studies). second of all, there's All The Other Poetry Attributed To Taliesin: for this you want marged haycock's legendary poems from the book of taliesin and prophecies from the book of taliesin. again with these i recommend the secondhand or library approach. THIRD of all, there's a relatively late folktale about taliesin (this is where ceridwen and gwion bach come in): this you can find translated in patrick k. ford's the mabinogi (which it looks like you can get as a kindle or paperback comparatively cheap).

y gododdin, the massive poetic text attributed to aneirin about A Lot Of Dead Dudes In Southern Scotland. this is a tough one to get to grips with, i'm not gonna lie. if you want to get at the welsh text, the massive modern welsh edition by ifor williams (canu aneirin) is still the best there is, but he reorders the stanzas of the poem from the manuscript pretty radically. (to see the stanzas in order, look for daniel huws' facsimile edition of the book of aneirin - or, depending on how well you read medieval welsh handwriting, check out the manuscript itself.) for translations, i recommend joseph p. clancy's, which has multiple versions floating around - there's one in the triumph tree (ed. thomas owen clancy) and a slightly less full one in medieval welsh poems (joseph clancy's big anthology, now out of print). this is the most poetic while still being largely accurate, but if you're concerned about academic levels of accuracy, then i recommend balancing clancy out with kenneth jackson's the gododdin: the oldest scottish poem, which has the advantage of being designed to be used alongside ifor williams. FOR ALL OF THESE you'll need to hit up secondhand booksellers or libraries.

early welsh englyn poetry: by this i mean poetry in englyn metre about historic figures and landscapes. as academic sources/translations, if you can get your hands on them, i recommend jenny rowland's early welsh saga poetry (1990) and patrick sims-williams' new englynion y beddau (2023), but both of these are massive and expensive. a more approachable way to get at this material may be rowland's a selection of early welsh saga poems, which is intended more for classroom use - this you can get for relatively cheap as a paperback. you might also want to check out kenneth jackson's studies in early celtic nature poetry (dated, but i think he translates some of the less-studied englyn poetry in there: again, check with secondhand booksellers) and nicolas jacobs' early welsh gnomic and nature poetry (cheaper and easier to get, but untranslated, though he gives a useful glossary so you can attempt it yourself).

additional arthurian material. this is scattered across various places and manuscripts, but some good places to learn about it, if not necessarily read it, are o. j. padel's arthur in medieval welsh literature (2013, heavily recommended, you can get it cheap as a paperback); bromwich et al's the arthur of the welsh (1991), which iirc includes patrick sims-williams' translation of my beloved arthurian poem pa gur; and the new and exciting arthur in the celtic languages, ed. ceridwen lloyd-morgan and erich poppe (2019), which is going to give you a BIG and comprehensive overview of every text arthur has ever shown up in in welsh. for the last two you definitely want to go secondhand or through a library. EDITED TO ADD: [LOUD BUZZER NOISE] I DID NOT KNOW ABOUT NERYS ANN JONES' ARTHUR IN EARLY WELSH POETRY which came out in 2019! go buy it it's a £15 paperback! an absolute steal for what you get!

high and late medieval poetry of praise, lament and love: the bread and butter of the professional poet. these can be found in various places. for the gogynfeirdd, the high medieval poets, the medieval welsh texts (+ modern welsh paraphrases) can be found in the absolutely massive series cyfres beirdd y tywysogion, but this is not something to attempt to get without a powerful library on your side. the late medieval poetry, on the other hand, is edited in cyfres beirdd yr uchelwyr and can be found online here - which was news to me! much of this material has never been translated into english. for a good selection of translations of some of the best stuff, i really recommend joseph p. clancy's medieval welsh poems (find a secondhand copy or get your library to do it for you), and/or tony conran's welsh verse. a couple of good selections of the later medieval poetry are: the poetry of dafydd ap gwilym, ALL of which is available online in translation here; loomis and johnston's medieval welsh poems: an anthology; and dafydd johnston's galar y beirdd: poets' grief, which specifically collects poets' laments for their dead children.

RELIGIOUS MATERIAL, of which there is a shit-ton. my recommendations are definitely going to be missing some stuff (e.g. soul-and-body dialogues, descriptions of purgatory, etc) but here's what i've got. for material to do with welsh saints, i recommend this website, where you can find translations of a lot of the latin prose lives of saints and quite a few welsh poems about saints as well - and if you look at the bottom you'll see it lists a few more books you might want to look into. if you want an even fuller look at welsh saints' latin lives, albeit dated, see if you can get your hands on a secondhand/library copy of wade-evans' vitae sanctorum britanniae (1944). if you like genealogies, barry lewis i believe has just put out an edition and study of bonedd y saint, the genealogies of the welsh saints, available from the dublin institute for advanced studies (though it's not the cheapest thing out there).* there is also a lot of general religious poetry, which you can find edited in marged haycock's blodeugerdd barddas o ganu crefyddol cynnar (1994) and translated in mckenna's the medieval welsh religious lyric (1991).

*i should also say that if you're interested in medieval welsh genealogies in general, you want ben guy's medieval welsh genealogy - this is very technical and probably expensive but if you really need to know who's related to who in the welsh historical imagination, it's a great resource.

(pseudo-)historical texts: there are various of these. the most famous is geoffrey of monmouth's de gestis britonum (also known as historia regum britanniae, 'history of the kings of britain') - this you can find edited and translated by reeve & wright under the latter title. if you want to know about geoffrey's work but you can't get your hands on it or don't have time to read what is honestly a massive text, then i recommend karen jankulak's book geoffrey of monmouth - super useful and you can get it cheap as a paperback. then there are medieval welsh translations of this text (all known as brut y brenhinedd), some of which go on to become chronicles in their own right (brut y tywysogion). off the top of my head there are three different versions of brut y tywysogion which you can find in a good english translation: the peniarth 20 version (edited and translated by thomas jones, edition 1941, translation 1952); the red book of hergest version (ed. and trans. thomas jones, 1955); and brenhinedd y saesson (ed. and trans. thomas jones, 1971). you might also want to check out the medieval biography of gruffudd ap cynan (king of gwynedd 1081-1137), which starts as a latin text and is later translated into welsh. the latin text is edited and translated by paul russell as vita griffini filii conani (2005); the welsh text is edited as historia gruffud vab kenan (1977) and translated as a mediaeval prince of wales: the life of gruffudd ap cynan (1990) by d. simon evans.

edited to add: [LOUD BUZZER SOUND] I FORGOT ABOUT HISTORIA BRITTONUM AND SHOULD BE PUBLICLY SHAMED. this is a ninth-century latin historical text from north wales, it's weird as hell, i love it to bits and should probably actually read more of it. currently the edition everybody uses is john morris's nennius: british history and the welsh annals (1980), which is not the most expensive thing out there but certainly not the cheapest so get it through your library if you can. this is especially useful in conjunction with geoffrey's de gestis britonum because he was absolutely using it as a source.

the hardest thing to get at on this list: translation literature. by the time we get to the red book of hergest there's been a huge boom in medieval translations of french and latin texts into welsh - and these are often really fun and interesting to read, but under-studied! this is an issue because it means i basically cannot recommend you any english translations of them. if you're still interested and you want to plough through the medieval welsh yourself, here are some texts:

cân rolant, a welsh version of the 'song of roland' aka Violence Violence Violence, edited and translated by a. c. rejhon (1984) - the only thing on this list to have a recent translation, alas;

ystorya de carolo magno, edited by stephen williams, 2nd edition (1986) - a welsh version of the charlemagne legend, this is where cân rolant comes from;

ystoryaeu seint greal, a welsh translation of two french romances, queste del saint graal and perlesvaus: you can find the whole thing in the (very old, undoubtedly outdated) selections from the hengwrt mss volume 1, y seint greal, edited and translated by robert williams (1874-6), which is on archive.org here, and the welsh text of the first part is edited as y keis by thomas jones (1992);

ystorya bown de hamtwn, a welsh version of the romance of bevis of hampton, an absolutely insane text about the worst man in the world which i love dearly: the whole thing is edited (but not translated) by morgan watkin (1958); selected bits of it are edited with a useful glossary for classroom use by erich poppe and regine reck as selections from ystorya bown o hamtwn (2009);

a welsh bestiary of love, ed. g. c. g. thomas (2008) - a translation of the french bestiaire d'amour, aka Do You Want To Hear The Worst Man In The World Tell You Dubious Animal Facts? Of Course You Do;

kedymdeithyas amlyn ac amic, edited by patricia williams (1982), a welsh version of the french tale ami et amile about two identical friends;

chwedlau odo, a collection of fables, edited by ifor williams (1958);

chwedlau seith doethon rufein, edited by henry lewis (1958) - 'stories of the seven sages of rome'.

and finally, medical texts! if you want a look at medieval welsh medical practices and you want to learn a lot of plant names in middle welsh, check out diana luft's medieval welsh medical texts, which you can find online for free here.

i hope this is helpful! enjoy Experiencing Welsh Literature and best of luck getting your hands on it!

#cicely speaks #asnc things #cymraeg #medieval welsh

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gawrkin · 4 months ago

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(From The Welsh Triads, translated and edited by Rachel Bromwich)

Man, the concept of Wizard-King Uther Pendragon...

Like, the idea Uther never really needed Merlin for anything magical - he would've just it done by himself.

Also, the implication that Uther is very magically powerful. The other people listed in this triad are nothing to scoff at: Math and Gwydion are the two supreme magician characters of the Mabinogi. Gwythelyn/Rudlwm the Dwarf is unknown, but his protege, Coll ap Collfrewy, is a powerful swineherd who owned Henwen, the magic pig that gave to a bunch of things, including the dreaded monster Cath Palug.

Neither Merlin nor Blaiddud (the Necromancer King from Historia Regum Britanniae and father of King Leir) are included here. AFAIK, Merlin's magical deeds are seemingly never lauded by the surviving Welsh poetIc material.

#uther pendragon #menw ap teirgwaedd #the welsh triads #welsh mythology #merlin #the three great enchantments of the island of britain #arthuriana #arthurian legends #arthurian mythology #the mabinogion

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contemplatingoutlander · 10 months ago

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Trump’s anti-Ukraine view dates to the 1930s. America rejected it then. Will we now?

(Illustration: Brian Stauffer for The Washington Post)

This opinion column by Robert Kagan reminds us that history appears to be repeating itself. Trump's America First movement is an echo of the 1930s/1940s isolationist, neo-fascist America First movement that tried to keep the U.S. out of WWII. This is a gift🎁link, so you can read the entire article, even if you don't subscribe to The Washington Post. Below are some excerpts:

Many Americans seem shocked that Republicans would oppose helping Ukraine at this critical juncture in history....Clearly, people have not been taking Donald Trump’s resurrection of America First seriously. It’s time they did. The original America First Committee was founded in September 1940. Consider the global circumstances at the time. Two years earlier, Hitler had annexed Austria and invaded and occupied Czechoslovakia. One year earlier, he had invaded and conquered Poland. In the first months of 1940, he invaded and occupied Norway, Denmark, Belgium and the Netherlands. In early June 1940, British troops evacuated from Dunkirk, and France was overrun by the Nazi blitzkrieg. In September, the very month of the committee’s formation, German troops were in Paris and Edward R. Murrow was reporting from London under bombardment by the Luftwaffe. That was the moment the America First movement launched itself into the battle to block aid to Britain. [...] This “realism” meshed well with anti-interventionism. Americans had to respect “the right of an able and virile nation [i.e. Nazi Germany] to expand,” aviator Charles Lindbergh argued. [...] Sen. Josh Hawley (R-Mo.) has called for the immediate reduction of U.S. force levels in Europe and the abrogation of America’s common-defense Article 5 commitments. He wants the United States to declare publicly that in the event of a “direct conflict” between Russia and a NATO ally, America will “withhold forces.” The Europeans need to know they can no longer “count on us like they used to.” [...] Can Republicans really be returning to a 1930s worldview in our 21st-century world? The answer is yes. Trump’s Republican Party wants to take the United States back to the triad of interwar conservatism: high tariffs, anti-immigrant xenophobia, isolationism. According to Russ Vought, who is often touted as Trump’s likely chief of staff in a second term, it is precisely this “older definition of conservatism,” the conservatism of the interwar years, that they hope to impose on the nation when Trump regains power. [...] Like those of their 1930s forbears, today’s Republicans’ views of foreign policy are heavily shaped by what they consider the more important domestic battle against liberalism. Foreign policy issues are primarily weapons to be wielded against domestic enemies. [...] The GOP devotion to America First is merely the flip side of Trump’s “poison the blood” campaign. It is about the ascendancy of White Christian America and the various un-American ethnic and racial groups allegedly conspiring against it. [emphasis added]

Use the gift link above to read the entire article. It is worth reading.

____________ Illustration: The above illustration by Brian Stauffer originally drew me to this article. It does a great job of succinctly illustrating the Trump GOP's rightward march towards isolationism (and Putin-style dictatorship). [edited]

#america first #wwii era #republicans #trump #ukraine #history repeating itself #american history #robert kagan #the washington post

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saintsenara · 8 months ago

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Trying to go for something here: Sirius/Petunia... Kingsley/Vernon

and you're right to, anon!

sirius black/petunia dursley is a hot ship - so much so that i've got a manifesto for it here [and for turning it into a toxic triad with snape here]

vernon dursley/kingsley shacklebolt on the other hand...

also hot.

vernon being canonically ready to risk it all for kingsley - entirely because he looks good in a suit, his voice is sexy, and he looks hot while standing next to tony blair - is something which absolutely sends me.

but it's also genuinely interesting to me that vernon's hatred of magic is so easily eradicated when he's in the presence of a wizard who doesn't treat him like a joke. it's clear in deathly hallows that - even though harry thinks [and not wrongly] that the dursleys complaining about their security arrangements is ridiculous - they were able to appreciate the severity of the threat from voldemort when it was presented to them by kingsley, evidently because he was able to set it into a context [such as muggle britain's own decades-long sectarian conflict...] which they could understand.

the way wizards - even the series' heroes - approach muggles in canon is astonishingly condescending, and while both the doylist and watsonian narratives think that we're not supposed to have any sympathy for the dursleys when they're condescended to [because their narrative archetype is to be the child-hero's cruel and narrow-minded guardians who are hated by the reader, and because harry thinks they're cruel and idiotic bigots and justifiably loathes them, respectively], i do think it's interesting to play with this in fandom...

so - maybe kingsley does end up assigned to look after the dursleys during deathly hallows... and maybe he's able to open vernon's eyes to the fact that magic isn't always unpredictable and strange...

love - though - is both.

#asks answered #asenora's opinions on ships #unhinged and deranged ships #and yet #vernon dursley #kingsley shacklebolt

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queer-ragnelle · 29 days ago

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hi! i apologize if this is outside your ballpark. i recently came across a post about how religion appears in bbc's merlin and it got me thinking about religion in arthurian legend in general. i was wondering if you have any thoughts on the topic? what religions do the characters follow and how does it impact their lives? i know most of the 'cast' is christian but even then medieval christianity is different enough from modern christianity that i constantly feel like i'm missing some nuance/context when i read arthuriana. do other religions feature (such as judaism, islam, pagan spirituality) and are there any essays on it or books where that's explored? thank you for all you do and have a great day!

Hello!

So I’m definitely no religious scholar of any kind. Yet I somehow managed to write an obscenely long post in reply. I've provided copious amounts of literature on everything I'm discussing here, so I encourage anyone who sees this to read what's provided and form their own opinion. Although my reply is based on the Medieval stories I've read and quoted as well as the essays and books of people far more qualified than I am, it's still my own interpretation, and shouldn't be taken as the final word on this highly complex subject. If anyone finds something here I've gotten wrong, please don't hesitate to educate me otherwise and point me in a direction to learn more!

Without further ado...

The first thing anyone looking into this needs to understand is [most of] the Arthurian stories we have were drafted or documented by Christians, oftentimes monks (ie, people very devoted to their religion). Even the texts like the Mabinogion or The Welsh Triads, which contains no Christianity, wasn’t written down until the 12th century after the oral tradition had passed through the Christianizing of Britain. Not to mention translation bias, an oft overlooked factor. For example, French characters Lancelot and Galahad were retroactively added to The Welsh Triads to bring the Triads more in line with the widely popular French narrative. Translator Rachael Bromwich has excellent footnotes regarding this in the file I shared above. So just keep that in mind while reading/researching this subject.

More generally speaking, while some characters themselves aren’t Christian, such as Muslim Palomides or the occasional Jewish character, the texts are [mostly] from an overtly Islamphobic and antisemitic viewpoint. The depictions of religion in Medieval Arthuriana should never be taken as an indication of how things “really were,” either in the time it’s meant to take place (ie, the 5th-6th centuries when the Saxons were colonizing Britain) or the time/place it was written in (ie Chrétien de Troyes wrote from his own 12th century Breton perspective). Point being, it’s all very biased. Perception heavily depends on the place and year things were written and translated. If you're ever unsure which translation of a text will best suit your needs, whether that means accuracy, readability, or containing more robust footnotes, don't hesitate to ask.

That being said, the differences you’re touching on regarding Medieval versus Modern Christianity sometimes stems from Christian Mysticism, which was a prevalent theology in the Middle Ages and still exists today (albeit to a lesser degree). Some contemporary sources on this would be:

The Confessions by Saint Augustine of Hippo

The City of God by Saint Augustine of Hippo

The Book of Divine Works by Saint Hildegard von Bingen

The Letters of Hildegard von Bingen Volume I by Saint Hildegard von Bingen

The Letters of Hildegard von Bingen Volume II by Saint Hildegard von Bingen

The Book of Margery Kempe by Margery Kempe.

Now the thing with Christianity in history and Arthuriana is that the lines between orthodox practice and the mystical was blurred. On an episode about charms, the Medieval Podcast (also available on any podcasting platform like Spotify) explains how people bought and used charms all the time, even within their Christian practice. To them, it was a part of their worship. They may have chanted some words over a sick friend while anointing certain parts of the body in the hopes it would aid in healing. Depending on the time and place, this may or may not have been openly discussed for fear of repercussions or accusations of blasphemy, but it was common enough for historians to have gathered a multitude of examples preserved in spell books. To a desperate Medieval Christian, one of these charms occupied a similar place to Pray the Rosary or Hail Marys in hopes of boosting the success of their endeavor.

So in a similar vein, that concept is sometimes stretched for the sake of an Arthurian story. What you end up with are characters like Merlin, supposedly half-demon, but baptized, therefore his purified magic and prophesizing is considered "Christian;" Morgan le Fay, raised in a nunnery, yet learned necromancy from the holy sisters; and Gawain, who obtained his sun powers, as well as his name, from the hermit that baptized him. At least, so it goes in the Vulgate.

In a way, these people are not magical through their own power, but channeling the divine with the help of their Christian education in order to bestow those benefits, often health, strength, or prosperity related, onto others. (You'll see a lot of real life examples in the contemporary sources I linked above.) Vulgate editor Norris J. Lacy and his translation team left a footnote on the Gawain passage explaining the history of the Gawain/Gwalchmai character that lead me to theorize that this passage might be an attempt by Anonymous to maintain those heightened magical powers while offering a palatable Christian explanation for it.

A similar phenomenon can be seen in Sir Gawain and the Green Knight, the characters are staunchly Christian, and yet the presence of a green-skinned knight astride a green horse who can survive a beheading is seen as marvelous, even miraculous, rather than monstrous. As Larissa Tracy explains in the essay Shifting Skin Passing as Human Passing as Fay, although the Green Knight is Othered by the court, he's not so Othered as to be held entirely apart. He's "tallest of men" and "half a giant." He is still one of the "in" crowd at least a little bit. So while his green coloring shocks the court, and calls to mind Otherworldly fay, in a way similar to the Lady of the Lake or other such beings, the Green Knight isn't viewed as an enemy of the crown so much as a chance for the court to prove its virtue. In the end, this Green Knight was indeed a man, Sir Bertilak, transformed by Morgan le Fay to take on the monstrous visage, and was indeed "one of them" all along. In this way, concepts which seem magical (read: Pagan) to the modern reader remain steeped in Christian ideals. This extends to Gawain's pentacle shield as well, sometimes misconstrued with a similar Pagan symbol, which the poem outright states represents the five virtues of knighthood or even the five wounds of Jesus Christ. Then again, Rhonda Knight's essay All Dressed Up With Someplace to Go: Regional Identity argues the opposite point, that there is indeed a divide. Knight asserts that the poet has intentionally heightened the dichotomy of insider/outsider, particularly as it relates to the Anglo-Welsh border between Sir Bertilak's Wirral and King Arthur's London Camelot. It's quite plain from the moment the Green Knight enters the scene there's a stark split between the two cultures, whether that be interpreted as the people of Wales and the people of England, or the Otherworld associated with Wales and the dominance of Christianity.

But anyway enough about Christians. Let's talk about my friend Sir Palomides and Islam.

A brief recap for anyone who's unfamiliar with Sir Palomides, he's a Muslim knight, referred to in the Medieval Christian tongue as a "Saracen," who vows to convert to Christianity for the sake of marrying Isolde, but curiously hasn't yet. His father, Esclabor, and both of his younger brothers, Segwarides and Safir, have already converted. Palomides is continuously ostracized for his religion/appearance throughout the narrative and considered lesser than Tristan. This is pretty much always the roles they play. Sometimes Palomides is treated with extreme cruelty, such as in the Post-Vulgate, where Galahad forces him to convert to Christianity at sword point, only for Palomides to be murdered shortly afterward by Gawain once his narrative purpose, ie successful conversion, has been fulfilled.

For this break down, I'm ignoring that portrayal of Palomides as well as the Prose Tristan because they suffer from the issues I already outlined regarding Medieval Christian's malicious depiction of non-Christians. And I hate them</3 We'll be turning our attention to Le Morte d'Arthur by Sir Thomas Malory instead as Palomides is slightly more nuanced there. (Very slightly. "The Good Saracen Sir Palomides" is a loaded sentiment, but Malory was a Medieval Englishman imprisoned for his crimes and writing through his madness. We work with what we have.) The copy I linked is translated by Dr. Dorsey Armstrong, not only because it's very good, but because she authored one of the essays I'll be sharing on the subject. She also has a 24 part lecture series on Arthuriana that I highly recommend.

In Le Morte d'Arthur, and the earlier published La Tavola Ritonda as well as Byelorussian Tristan, Palomides is treated a teensy bit better. In most versions of the story, Palomides misses an appointment to duel with Tristan out of cowardice or dishonor. But Malory has written a scenario in which Palomides missed the appointment not out of subservience to Tristan, but because he was jailed elsewhere and couldn't physically make it. He still gets his ass kicked by Tristan, but Malory's change shifts implicational blame of Palomides to circumstantial blame of his situation which serves to create a more sympathetic character. So while Tristan's perception of events remains the same, Palomides is given a narrative excuse which maintains his honor and integrity in the mind of the reader. Yet as Dr. Dorsey Armstrong points out in her essay, Postcolonial Palomides, after Tristan discovers Palomides suffering a bout of grief-induced madness, Palomides's ability to communicate breaks down, and Tristan is unable to understand him. Palomides occupies a space that his fellow "Saracen" knights, such as Priamus of Tuscany, don't. He's Othered by everyone in the narrative yet gains renown among the Christian knights in part because of his extreme desire to join the Round Table, while resisting the necessity to conform to a religious order and community which does not otherwise accept him. Unlike his father and brothers, Palomides seems more aware of, and resistant to, the predatory systems which dictate their conditional acceptance.

Race as a concept did not exist in the Medieval world, rather it was intrinsically tied to religion. That said, colorism was always present. "Saracen" is a term used to refer to Arab people, but according to Hamed Suliman Abuthawabeh, the etymology of the word itself stems from the color brown, ie referential of skin tone. As it relates to fiction... Ever wonder why the Holy Land of the Middle East in Arthurian Legend, where Galahad, Perceval, and Bors seek the grail, is called "Sarras?" Now you know. This concept is not limited to Middle Eastern characters either. Black people in Medieval stories are referred to as "Moorish," ie from the "Moorlands." To that end, ever wonder why Aglovale's half-Black son is named "Morien?" Or how about Parzival's half-Black brother Feirefiz, who's described as having a mixture of "white and black skin," half his father's "fair country Anjou," half his mother's "heathen land Zassamank" with a face two-toned "as a magpie." (Author Wolfram von Eschenbach and translator Jessie Weston's words, not mine).

The fact is non-white, non-Christian characters are often reduced to their skin color, not only in what labels are applied to them as people, but their religions and falsified homelands as well. The cost of a modicum of respect is total assimilation. It's all or nothing for these characters, and even then, it's not a guarantee. Aside from the especially harrowing treatment of Palomides in the Post-Vulgate, this concept appears yet again in the poem The Turk and Sir Gawain, in which Gawain continuously oscillates between foe and friend with an unnamed Turkish knight, only to conclude the story by violently converting this individual through beheading. The Turkish knight is reborn, now Christian, and at last gains a name and identity, Sir Gromer. The expectation put on Pagan knights is so great they must submit to their white comrades and allow them to, literally, kill their former selves to be worthy of personhood in Christendom.

The same can be said of Jewish characters in Arthurian Legend. They're not often the focal point, but they do pop up from time to time. In La Tavola Ritonda, there's Dialantes the Jewish giant, as well as the beautiful Hebrew damsel of Aigua della Spina, who's curiously married to a Christian knight. Then of course there's the rampant antisemitism in Chrétien de Troyes's Perceval, as well as the continuations, which blame "the treacherous Jews" for killing Christ, while also casting Joseph of Arimathea as a Christian knight who brought the Holy Grail to Britain. Furthermore in The History of the Grail portion of the Vulgate, Joe is said to have "converted to the faith of Jesus Christ" while keeping it secret for fear that "the Jews would have killed him." Tons of revisionism happening. The bulk of the Vulgate makes little to no mention of Jewish people, good or bad, as it's mostly tied to the grail story. That said, when it does come up again in The Death of Arthur, it's a slippery slope into every other prejudice, as the term has become synonymous with evil, particularly as it relates to women.

I couldn't possibly outline the entirety of Medieval Christianity's relationship with other religions in a single tumblr post. Here's a link to my huge folder about Race & Religion in the Middle Ages. The essays and books there discuss this subject in a general sense but there's a sub-folder with Arthurian specific essays to learn more about Palomides, Priamus, Gromer, Morien, Feirefiz, and other characters or texts that touch on race/religion.

Despite all of the above, it's not all bad. Sometimes an author was anti-racist toward the non-Christian characters, yet limited by their time. (Think how Herman Melville portrayed Polynesian Queequeg in Moby Dick, positively, but used phrenology to compliment the shape of his skull by comparing him to that of white people. Not up to modern standards, but an attempt at progressive for its time nonetheless.) Looking at Dutch Arthuriana, while Morien's name is an insensitive indication of his unnamed "Moorish" mother, the only characters in the story who treat Morien poorly, such as the boatmen who refuse to ferry him, are openly condemned, even threatened, by the Knights of the Round Table, including Gareth.

I don't know what to call this writing technique, but it's used (and sometimes underutilized...) today. Essentially, as a means to indicate to the reader that the views of the antagonistic (in this case, xenophobic and anti-Black) character isn't shared by the author, they include another character who refutes and combats the negative behavior and who accepts the oppressed party as they are. However rare, it does happen in Medieval texts.

Last but not least, I'd be remiss to omit the Hebrew King Artus from this discussion. It's an incomplete story, but sets out to retell the Arthurian Legend from a Jewish standpoint. All the characters are Jewish and all religious allusions that were once Christian have been rewritten as Jewish. It has a thorough analysis by the translator and tons of footnotes to indicate the Jewish references throughout the text.

Regarding religion in modern Arthuriana like BBC Merlin, Druids aren't actually present in the Legends, with the one and only exception being The Adventure of Melóra and Orlando, which does refer to Merlin as a Druid! There's also the connection made between Merlin and Stonehenge in The History of the King's of Britain by Geoffrey of Monmouth; the word "Druid" is not used, but Merlin describes his own ability to manipulate the stones as "mystical." One has to remember that Druids didn't write down their own history, as it was their way to memorize religious practices and not document anything. All we know about them comes from outside sources, such as Greeks and Romans as well as Christian missionaries come to convert them. As Christianity took hold and figures like Saint Patrick "drove the snakes [Druids] out of Ireland," much of that history was either lost or purposefully maligned. Did the Druids actually participate in human sacrifice? Who knows! Bearing that in mind, we must acknowledge the influence of the several revivals of Druidism and recent boom in Neopaganism; a lot of popular interpretations of Arthurian Legend are just that, the creator's interpretation, and not necessarily indicative of what the historical people would have been doing. To learn more about that, there's Druids: A Very Short Introduction by Barry Cunliffe which I found helpful.

When it comes to Merlin, or Myrddin Wyllt, his character is potentially based on a few different people who really existed, but there isn't a name given to whatever religion they practiced in anything I've read. While the time period did have clearly delineated religions such as Christianity, Judaism, Zoroastrianism (and then Islam), Mithraism, Druidism, etc, there were just as many people who prayed to Jesus Christ while simultaneously leaving out offerings for the local spirits. Most religions come with regional differences, various sects, or shift gradually over time. Saint Patrick himself is said to have had a "fluid identity," as his autobiographical work The Confessions paints him in a fairly positive light as a peaceful missionary, while Dr. Janina Ramirez indicates in her book The Private Life of Saints that other sources characterize Saint Patrick as an aggressor. Some scholars even believe Saint Patrick may have been two different people, combined over the centuries, similarly to Myrddin Wyllt. Modern Arthurian books and shows really lean into a dichotomy between Christianity and the "Old Religion" for the sake of entertainment. But bouts of unrest weren't as fantastical nor made up of two wholly separate, well-defined teams.

Wow this got long. I think we'll leave it at that. I hope that answers your questions! Take care!

#arthuriana #arthurian legend #arthurian mythology #welsh mythology #arthurian literature #ask #anonymous

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