#AUDEI FEF HEF this is hilariously long

[to-many-towered-camelot]

book notes

for anyone who is interested in a nuanced take on fairy beliefs vs the Christian Church in the Middle Ages, this book by Richard Firth Green was actually so good, if your library has it:

[Image: Front cover of the book ‘Elf Queens and Holy Friars: Fairy Beliefs and the Medieval Church’ by Richard Firth Green]

like, obvs it’s just one person’s take on a very complex topic, but it’s well-written, well-researched, and it uses a bunch of Arthurian examples throughout to explore this dynamic (see under cut)

really interesting exploration of how the Church’s response evolved from the early-High Middle Ages (”dude, you believe in fairies? hhhmmm, do penance for 10 days”) to the Late Middle Ages/Early Modern Period (”kill them for heresy and witchcraft!”) 

and how it enfolded vernacular/fairy beliefs into Christian doctrine as fairies being either a) demons or b) the illusions of demons (and how dangerous/bad these demons were depended on the time/location/cleric in question - some packaged fairies as “neutral” demons who fell when the rebel angels did, and who must be punished on Earth but will return to Heaven on Doomsday - potentially doing this to soften things for their parishioners, who often held these fairy beliefs and reconciled them with Christianity, uh, differently than the Church officially would prefer)

and enduring belief in fairies existed in both common and aristocratic circles (can see this in medieval romances, although they’re not the only source of evidence), rather than just being used as cultural “decoration” by a more sceptical upperclass

aaaaand because of this conflation of fairy = demon, you get a really interesting blend/overlap with medieval demonology and enduring “folk” beliefs (obvs not all of medieval demonology was just rebranded fairies, but some of it defs was - you see stories being retold with “devil” instead of “elf”, for example)

INCLUDING in Arthuriana - how you get Morgan the Fairy (”le Fay”) vs Morgan who was raised in a nunnery and learned dark magic there, the Lady of the Lake as a (largely) positive force, Merlin inexplicably as a (perceived to be...) Good Guy despite being the literal antichrist, the Green Knight and all the overlap with Christian symbolism in that story, etc, etc. and they all just either??? co-exist in the same stories or appear through either more fay or more ~Christian lenses depending on the version

and it creates a very interesting and very confusing soup of Stuff stemming from a very confusing - and sometimes dangerous - soup of official and unofficial beliefs evolving over hundreds of years

anyway, WRT Arthuriana it’s got (and ymmv on these, but they’re all interesting thoughts):

(i think in Gottfried’s Tristan???) apparently Tristan has a rainbow fairy dog called Petitcriu...name a knight less deserving of such a Good Boy smh

Chretien’s Yvain flooding out Laudine at the fountain (...jerk) as a continuation of the beliefs surrounding a magical Spring at Barenton 

Gingalain moving from being the son of Gawain and the fairy Blanchemal (and having a fairy love interest, Pucelle) in the French OG version (~1200-ish) to being the son of Gawain and his human mistress (with Pucelle also being human) in a later 15th-C Middle English version)

AJDKN UJ IOE E Merlin’s conception, that one’s a wild ride - theologians REALLY didn’t like the idea of demons being fertile, and the work-arounds they came up with were...incredible. but skipping over that sheer comedy, the author draws links between Merlin’s conception and the general trend of claiming a fairy lover/whatever when a difficult-to-explain pregnancy arose. He also theorises that Geoffrey’s idea for Merlin’s father being a demon/fairy may have come from Nennius saying that Merlin/Ambrosius’ mother “never knew a man”. Later adaptations of this storyline made it even more fay-like (when they weren’t, like Robert de Boron, making it more fucked-up) by making Merlin’s father invisible (Wace) or a super attractive guy in swanky gold clothes (Layamon) - and Vortigern’s advisor explaining the creatures that lived between the earth and the moon until doomsday, etc, etc (walking that line between fairy and incubi, whichhhhhh was not clearly delineated in the Middle Ages the way it is now). also there’s one 13th-C Anglo-Norman poem where Merlin’s father is a bird that transforms into a dashing young squire, which isn’t terribly demon-y. So even though most versions of this story describe Merlin’s dad as an incubi-demon, what people understood this to mean may have been more fay-ish that we’d expect nowadays (depending on the reader, and also on authorial intention - some are pretty explicit that he’s a demon [many clerics keen to push this as the main narrative], while others refer to him as an elf or fairy). some contemporary scepticism during this time about Merlin having any sort of supernatural parentage as well

[none of the same Church anxieties about explaining away how the Plantagenets and other aristocratic families claim a female fairy ancestress - maybe bc there’s none of the stress about patrilineal bloodlines??? who knows! but yeah, much less thought given to those stories in ecclesiastical circles, and they were very popular in vernacular romances (male aristocratic wish fulfilment?). also, fairy enchantments =/= necromancy, so there are stories like the non-cyclic Lancelot where the Lady of the Lake is found out to be “a fairy by education, not by nature or heredity” (Elspeth Kennedy), with the spirits used in necromancy being demons, not fairies. also potential trend of female-associated magic becoming more passive and book-learned, gradually demonising it leading up to early-modern witch hunts.]

Geoffrey of Monmouth in his Historia and in the Vita Merlini being actually pretty circumspect about saying whether or not Arthur was alive/dead, returning/not returning, maybe due to his work/text being a (hypothesised) defence of the Welsh as being “civilised” (and having been so for centuries before the Normans came) - with the corollary that believing in Arthur’s return was somehow “uncivilised”. Author argues that this may be due to an association with fairy beliefs, and that Layamon is the one that makes Avalon explicitly fey. Also the author describes Arthur as living in a “feminised version of the Christian heaven” (iconic) and says that later writers and people could be very scornful of this belief held by the Britons/Welsh/etc, and that it was contrary to orthodox ways of thinking. 

Links the “discovery” of Arthur and Guinevere’s bodies in Glastonbury in the late 12th-C as similar to when individuals found the bodies of their loved ones, thus making it much harder to believe (and hope) that they were still alive in fairyland. Makes a suggestion that the monks in Glastonbury who “found” these bodies may have been trying to curry favour with the English crown (i.e. champion/hope of the Welsh isn’t coming back) but also may have been trying to “help”/”save”/correct the thoughts/ideology of the Welsh (i.e. “set them on the correct path to salvation”). Lots of medieval writers describing Arthur as living in “fairyland”. Precedent of people visiting fairyland and returning, so Avalon/fairyland =/= a place only for the dead (i.e. Arthur isn’t dead). An Arthurian example, albeit a less explicitly fay one, is Lancelot getting in and out of Gorre (with Gorre as a “typically supressed and rationalised” version of fairyland) in Chretien’s Knight of the Cart.

Some stuff about the wild horde (distinct from the wild hunt) being presented by some writers as very penitential (i.e. they are departed souls that may look like they’re bearing arms/hunting/whatever as they did in life, but really they are in agony e.g. because their weapons burn them) and tbh demonic (black armour, carrying torches, ominous aesthetic). Other writers thought maybe it was - once again! - demonic impersonators rather than actual mortal souls. (Should note also that the wild horde/wild hunt motifs were not always associated with their being dead). Relevant in the Arthurian context because Arthur and his court were sometimes associated with the idea of the wild horde (as in, sometimes the wild horde is described as Arthur’s court living it up in a cool, undying sort of way - “in the likeness of knights hunting or jousting, commonly known as the household of Hellequin or of Arthur” [Etienne de Bourbon, a medieval writer] - with Hellequin’s household often being used to encompass either the wild hunt or the wild horde). Ultimate point made by the author (props to him, he’s always like “if i’m right” lol) that for many clerical writers, it was very uncomfortable to leave people with the impression that Arthur and his court were living it up in fairyland (and similar for other figures associated with the wild hunt/horde) and this idea needed to be corrected/shaped to suit more orthodox perspectives - e.g. tying in with notions of purgatory, etc. 

Aaaand this one was exciting to me just bc i’ve vaguely heard about Arthur and his knights snoozing under a hill, but for some reason i could only remember this being in Victoria-era-and-onwards poetry. 3 versions of the same tale, where a servant looks for his master’s lost horse on a Sicilian mountain. Version 1) servant of a bishop finds his master’s horse in the beautiful palace of Arthur’s court beneath Mt Etna. Aside from the fact that the ancient wound Arthur received from Mordred opens once a year, it’s not very purgatory-like. Version 2) a dean’s servant is told by an old man that King Arthur has the horse on Mt Gyber (Mt Etna). he is told that his master must attend Arthur’s court in 14 days, but the dean laughs it off...then sickens and dies on the appointed day (whoops). Enough differences to this story compared to the first to suggest an oral circulation. Also a note in the version/text that such mountains are said to be the mouth of hell, and only the wicked are sent there, not the chosen. Version 3) Etienne again! Also likely changed with intervening oral circulation. The master is not an ecclesiastical figure, and Arthur’s palace is now a populous city - also Arthur is not referred to, just a nameless prince. There is a gatekeeper who warns the servant not to eat or drink while he’s there (that...is a very fairy-ish proscription). This mountain is apparently reputed to be the site of purgatory. The book author (Richard, i mean) ties these versions in with other stories/accounts of different entrances to purgatory (e.g. one on an island in an Irish lake) as being part of a gradual process of “rendering [...] fairyland purgatorial”. 

Finally, Gawain in Roman van Walewein: To get to an ‘earthly paradise’ [i.e. King Assentijn’s garden with its fountain of youth - side note that ‘earthly paradises’ were often popularly described to be fairyland/where fairies live, in addition to their theological functions, e.g. Avalon was sometimes described as an earthly paradise...i should also say that purgatory was frequently thought to be located beside earthly paradise, so there’s the proximity element] and the castle containing it, Gawain must cross a river (guided by a magical talking fox) that a) has waters that burn like fire, and b) can only be crossed by using a bridge sharper than a razor. His reaction? “Is it the enchantment of elves or magic / that I see?”. He is then guided by the fox underneath the river through a tunnel, and is told that the river’s source is in the depths of hell, and “[the river] is the true purgatory / All souls, having departed from the body / Must come here to bathe.” So it’s a very strong intermingling of fairy and purgatorial imagery/ideas!

I dunno, I just found this very ??? satisfying to read

it leaned towards lit-crit at times (which, considering the subject matter, is honestly fair enough), but it was more respectful of vernacular beliefs than so many other academic takes i see (ofc ymmv re: anything to do with non-Christian major religions, but i think the author’s pretty solid on this!), and it had an explanation for the survival of these beliefs that imo made a lot of sense, especially from a pan-European perspective, not just a Celtic one 

plus it explored the undeniable damage done by Christianity over history without making up some “ranged battle between paganism and the Church” that i see  e v e r y w h e r e  in casual Arthurian circles...which, like, i empathise with the vibe, but also! that’s just straight-up historical revisionism! (i blame MZB and the 80′s for that one)

(there was a fantastic post floating around a while ago about how the religious syncretism in Arthurian literature is much more interesting than peeling away all of the Catholicism in the medieval lit (...you ?? don’t end up with much left?) and saying that this is more “accurate” to some obscure original)

anyway yeah yeah ymmv but it’s v interesting 😊

#arthuriana #Arthurian legend #religion #religious history #christianity #folklore #* #richard firth green #AUDEI FEF HEF this is hilariously long #but really it was such an interesting book! #esp if you're a bit like me and you've been turned away from discussing vernacular/folkloric elements in Arthuriana bc of how badly/weirdly #it's been handled in the past #arthurian literature #medieval history #medieval literature #medieval romance #(also im so sorry to any medieval historian reading this im just throwing around 'The Church' willy-nilly i know it's not a monolith!!! #pinky swear