Showing posts with label King Arthur. Show all posts
Showing posts with label King Arthur. Show all posts

Tuesday, August 20, 2013

Sir Gawain and the Green Knight by J.R.R. Tolkien - Book Review


Sir Gawain and the Green Knight written by an anonymous Anglo-Saxon poet and translated by the renowned J. R. R. Tolkien, author of The Hobbit and The Lord of the Rings trilogy, is a very long but very sophisticated medieval poem. It is divided into four chapter-like parts; each ending at a crucial point or high note, thus prompting the reader to carry on.

The tale begins at banquet of King Arthur in Camelot, where all the knights are eating and drinking merrily, when “there passed through the portals a perilous horseman” (Stanza 7, line 7, p. 28) and at his “hue men gaped aghast/in his face and form that showed;/ as a fay-man fell he passed/and green all over glowed”. (Stanza 7, lines 18-21).

Thus, the reader is introduced to the two main characters at the beginning of the story (Gawain is mentioned earlier in stanza 6 to be sitting at Queen Guinevere’s side). In other words, the reader does not have to wait long to be introduced to the two characters mentioned in the title.

The poem Sir Gawain and the Green Knight does not rhyme – as opposed to the two other pieces in the book, namely Pearl and Sir Orfeo; however, there is the exception of the last six lines of each stanza. The poem is highly alliterative; most lines consist of at least three alliterating words, with some exceptions, such as:

“Very gay was this great man guised all in green”, (Stanza 9, line 1, p. 30).
Woven in with gold wire about the wondrous green”, (Stanza 9, line 11, p. 30).

The Green Knight presents a challenge to the court of Camelot and Sir Gawain takes it. According to the challenge, Gawain must, before the following New Year’s Day, seek out the Green Knight, who announces that he is the “Knight of the Green Chapel” and fight him.

The second part of the poem begins with Sir Gawain announcing that it is time for him to leave Camelot to fulfill the Green Knight’s challenge. There are several stanzas describing Sir Gawain’s attire and how sad the people of Camelot are to see him go. Then, he begins he quest to find the Green Knight of the Green Chapel. He journeys to lands known and unknown, meets with trolls and ogres (but none of these feats is described). Right before Christmas, he prays to God – and Jesus – to send him to a place where he can attend Christmas Mass. His prayer is answered and he arrives at a castle shortly afterwards.

Towards the end of the second part, Sir Gawain tells the lord of the house that he is on a quest to find the Green Knight and that he has only three days left to New Year’s Day. The lord of the house answers that he knows where this Green Knight lives and that Gawain has nothing to fear for the place he seeks is but two miles away.

Each part of the Sir Gawain and the Green Knight poem ends on a mysterious and suspenseful note that gives a hint of what is to come in the following part. The second part ends with these lines: “Yet ere to bed they came,/he the bargain did oft recall;/ he knew how to play a game/that old governor of that hall” (Stanza 45, lines 18-21, p. 66).

The third part begins where the lord of the house and his men prepare for a hunt. Shortly after they leave, the lady of the house, who is often described as beautiful, enters Sir Gawain’s room and attempts to seduce him. She tells Gawain To my body you will welcome be/of delight to take your fill;/for need constraineth me/ to serve you, and I will.” (Stanza 49, lines 18-21). His response to her is rather awkward as he speaks of honour and being an unworthy knight. To me, it sounds like a strange response to a woman attempting to seduce a man. Moreover, it does not sound like a polite decline.

The whole of the third part is about the games Sir Gawain and the lord of the castle play during Gawain’s three remaining days. They agree that each would give the other what each has won during the day. The stanzas constantly shift between the hunts and what goes on in the castle between Gawain and the lady of house. On the second day, the lady of the castle visits Sir Gawain in his bed and attempts to seduce him once more.

“Here single I come and sit,/a pupil for your play;/come teach me of your wit,/ while my lord is far away” (Stanza 60, lines 24-28, p. 82). I am not sure how what the manner of a knight would be to this kind of approach; nonetheless, I find Sir Gawain’s preliminary response rather awkward. “In good faith” said Gawain “may God reward you!/ Great delight I gain, and am glad beyond measure…”, (Stanza 61, lines 1&2, p. 82). The poet is clearly criticising the lack of chastity and desire, however, the knight’s response or possibly the level of the language appears to be too high a level, making it look and sound rather strange, and which results in the whole situation sounding rather funny.

Twice the lord of the castle gives Sir Gawain the outcome of the hunt, and twice Sir Gawain returns them with kisses, which were his daily winnings from the lady of the castle. On the third day, however, the lady of the house goes to Sir Gawain’s room (again) and when all attempts to seduce him fail, she states that she is heartbroken and asks for a token of his to remember him by. She offers him a green belt; he refuses, but when she claims that whoever wears this belt cannot die, Sir Gawain decides to take it for his confrontation with the Green Knight, wherein he might be slain. On the third night, Gawain gives the lord of the castle three kisses, as the lady had given him earlier that day, but keeps the belt and does not mention where he got those kisses.

The fourth and final part begins with Sir Gawain finally setting out, with a guide, to seek out the Green Knight. He is given a chance to forsake this quest and return to his homeland, but as an honourable knight and a believer in God, he refuses. The guide would not go beyond a certain point for fear of the Green Knight. Thus, Gawain must continue the journey alone.

We finally meet the Green Knight along with an unexpected twist of events.

I will not divulge anymore here because it would give the surprise away. However, it is safe to say that the last few stanzas of the poem contain references to Morgana Le Fey and others from the Arthurian tales. These final stanzas wittingly connect the beginning and ending of the story and give a reason for the Green Knight’s strange challenge.

The final twist is like the leather that binds a book; it answers many questions that come to the reader’s mind whilst reading.

For some unknown reason, though occasionally for alliteration purposes, some of the references to Sir Gawain are written as Sir Wawain.

The poem is very long: 101 stanzas of not less than 20 lines each. I realised that it should be read at a single go or at short time intervals. It is preferable to at least make the stops at the end of each part. There are many boring parts, especially since we meet the Green Knight in the first few pages then we do not see him until the middle of the fourth part.

Tolkien’s style is fairly dominant in the poem (or at least that’s how I felt); the reader cannot tell who would have written the piece better – Tolkien or the anonymous poet. The verse is highly alliterative making it very musical along with the last rhyming six lines of every stanza.

Overall, I would give Tolkien a five-star rating for the strenuous effort undertaken to produce such a piece, but as for the content itself, I would give the original anonymous writer around 2.5 stars, for many parts were dull (that cannot be taken against the translator who cannot omit parts from the original work).



Tuesday, June 4, 2013

The Holy Grail (Book Review)



When I first picked up Giles Morgan’s The Holy Grail, it was on sale at a local bookstore - @DiwanBookStore – otherwise it would have been too expensive. I’m glad it was on sale because it’s a real treasure.

Overall the book is divided into eight chapters. Each chapter is subdivided into shorter parts. It is easy and interesting to read, especially since it intertwines history and literature. Although it does not have any complete stories, The Holy Grail encompasses many smaller and shorter stories within the folds of its pages. The reader is often reluctant to turn the page for fear of forgetting the beauty of the page before it.

The first three chapters are titled: “The Magic Vessel”, “The Cup of Christ” and “Glatsonbury and the Grail”. The first chapter handles the Grail as an idea or a magic vessel; it discusses how various cultures have objects similar to the Grail. For instance, in Celtic mythology, they had, instead of the chalice cup, a magic cauldron. The book also traces the Holy Grail in literature across time, particularly with regards to King Arthur and his knights, who were often, if not always, associated with a quest to seek out or retrieve the Holy Grail. Morgan explores the Grail in relation to Christ and Joseph of Arimathea, who as Morgan explains “plays a key role in the medieval Grail stories, and other than Christ, he is a biblical character mostly associated with [the Grail]. However, like the Grail itself, there remains something mysterious about his identity and his relationship to the chalice cup,” (p. 57-8). Morgan then discusses the various scenarios by which Joseph of Arimathea could have obtained the Grail.

Following that is an entire chapter, excluding other references throughout the book, dedicated to “Arthur and the Holy Grail”. This fourth chapter is followed by another called “The Grail Mysteries”, which explores the Templars, the Cathars and The Turin Shroud, and other religious groups and ideas often associated with the Grail.

The three remaining chapters in the book are titled: “The Grail Revival”, “A Modern Obsession” and “The Cinema of the Grail”.  The first of these three explores a literary revival in Grail-related tales in the eighteenth and nineteenth centuries through prominent writers such as William Blake and Alfred Lord Tennyson. Morgan reveals that the idea of the Grail “belongs outside the orthodox teachings of the Church” (p. 105). Puritans and Catholic Church reformers rejected Grail literature at the time.

The following chapter “A Modern Obsession” handles the Grail through the works of T. S. Eliot, Carl Jung, T. H. White and J. R. R. Tolkien. Morgan claims that “there are undeniable parallels” between Tolkien’s epic trilogy The Lord of the Rings and the Arthurian romances, for both involve the theme of the quest. “Like the Grail romances the quest which is undertaken is perilous and difficult and can only be achieved by one special individual” (p. 131). However, there is a major difference between the Grail and the One Ring. The former has healing powers and is a “heavenly talisman”, whereas the One Ring is evil and corrupts whoever possesses it. Morgan also claims that the Arthurian influence is apparent in the titles of two of Tolkien’s three books, namely the last two. “The Fellowship of the Ring echoes the fellowship of the Round Table and The Return of the King evokes the legend of Arthur’s promised return.” (p. 131). Morgan also compares Aragon to King Arthur and the wizard Gandalf to the Arthurian wizard Merlin.

Giles Morgan also elaborates on the works of author T. H. White, who published a series of books on King Arthur and Camelot between 1939 and 1977. The series begins with The Sword in the Stone, followed by The Witch in the Wood, then The Ill-Made Knight, Candle in the Wind and finally The Book of Merlyn, which was published posthumously.  

Finally, the last chapter in Giles Morgan’s The Holy Grail is “The Cinema of the Grail”, which encompasses the representations of the Grail in films by, to name a few, George Lucas in his epic fantasy series Star Wars, Steven Spielberg – alongside George Lucas – in Indiana Jones and the Last Crusade, Monty Python in Monty Python and the Holy Grail and finally in Peter Jackson’s recent adaptation of J. R. R. Tolkien’s The Lord of the Rings trilogy.

There is no doubt that Giles Morgan knows how to present his work and keep his readers interested. The entire book is 155 pages long divided into short chapters, which are sub-divided into shorter topics or ideas. The language isn’t too difficult, though it might be a bit for people who are unfamiliar with Christian terminology. Naturally, there are many references to literature since the Arthurian legends are often associated with the Holy Grail; accordingly, the reader is interested in exploring all of these references to see how each writer draws on the legendary Arthurian romances. Moreover, Morgan’s weaving of words appears to come naturally but has a lasting effect on his readers.

I have finished this book not more than three months ago and I am already eager to reread it as well as other books by Morgan.

The Holy Grail by Giles Morgan is one of those books that you cannot put down and the moment you finish it, you feel like you want to start it all over again. It is, by all accounts, a must-read.

Works Cited:
Morgan, Giles. The Holy Grail. Wales: Pocket Essentials, 2005.