Christina Li
Jimmy Zhao
Irene Liao
David Hsu
Arthurian Legends
Arthurian legends have been read and embellished in
order to preserve King Arthur’s fame and legacy. Even today, fifteen centuries after the death of the historical
King Arthur, his memory lives on, retold in countless ways. The story of the First Quest of the Round
Table is complex and rather ridiculous, but its purpose is clear. It teaches the Knights of Camelot the
concept of chivalry and endows them with a sense of honor. While most women in the Middle Ages were
domestic and obedient, one exception stands out above all others. Morgana le Fay, sister of Arthur and infamous
sorceress, rises above the typical female archetype. Usually seen as evil, the description is not necessarily
justified by her actions because she merely acts upon her beliefs and ambition,
much as a man would. The basis of
chivalry is the protection of the stereotypical damsel while those who refuse
the code are automatically labeled as witch.
Though women are deemed
insignificant, they play a vital role in the concept of the Code of Chivalry. When Arthur decides that he needs a wife,
his heart is set upon Guinevere.
Permission is sought from her father, but she never has the chance to
express her own opinion. Since women
depended on men, society in the middle ages expected women to be subservient to
men and remain compliant to their every need.
Creating a glorious image for their husbands as well as inspiring them
to seek and accomplish greater deeds were the sole purposes of women. The Code of Chivalry requires men to protect
ladies. Their first duty above all else
is to “right any wrong done to any woman in the world” (63). At the first gathering of the Knights of the
Round Table, women are not acknowledged nor even considered. The First Quest, embarked upon by Sir
Gawain, Sir Tors, and King Pellinor, brings about a change in their attitude
toward women. Rather than being
nonexistent, the image of women became that of helplessness and passive
victims. However, this new perspective
makes women a necessary element in the order of knighthood. As in the first quest, dueling over women is
the most popular way to gain fame, and glory.
When a dishonorable knights besieges a woman, his intention is not to
capture the girl but to challenge other knights that seek to save the damsel as
stated in the Order of Chivalry. Virtuous women, despite being looked down upon
and seen as entirely dependant on others for their wellbeing, are fundamental
to the entire concept of knighthood and chivalry.
However, there exists another type
of women, which opposes the archetypal façade set by the Code of Chivalry. From Women
and Arthurian Literature by Marion Wynne-Davies, this type of woman
possesses a sinful nature. The
criticism regards this category of women as sinful and treacherous to a man’s
glory and strength. They do not care
for what is expected of them, but rather for what they believe in and as long
as they possess greater power than that of a man, they are hazardous to a man’s
dominance which is forbidden by the Cod of Chivalry. Morgana le Fay, Arthur’s sister, falls under this category and
performs great deeds of evil and retribution towards anyone who opposes her
plans, as portrayed in this line, “Queen Morgana le Fay, thinking him to be
dead, was continuing at Camelot with her wicked plans.”(74) Morgana’s first
malicious deed is her attempt to kill Arthur through misleading Sir Accolon
into fighting Arthur using Excalibur and the magic sheath. Her second is the attempted murder of her
husband, King Urience that was prevented by her son, Uwaine. Her final accomplishment is her attempt to
discard Excalibur’s sheath. The only
task she succeeds in is her actions in disposing the scabbard. Nonetheless, Morgana possesses intelligence,
magic, and power exceeding that of a man and using the criticism in “Women and
Arthurian Literature,” she fits perfectly into the role of the independent, yet
malicious woman.
The Arthurian legends are fueled by
conflicts between the male and female archetypes. The females who do not fit the weak and submissive gender role
are automatically characterized as evil sorceresses. However, the line that resides between good and evil is a thin
one. Those who are stereotypically evil
can easily do good whereas the pure can unwittingly cause evil. Yet, no woman who wishes to be considered
virtuous can have the right to equality with men, being forced instead to serve
and depend on men. Those that wish to
think for themselves, that resent the control that men have over their lives,
are severely punished. No matter the
circumstance, evil or good, powerful or meek, the women of Arthurian legends
will always be forced to play a secondary role to the glory of men.
Bibliography
1. Wynne-Davies, Marion. Women
and Arthurian Literature. New
York. St. Martin’s Press Inc. 1996