medieval Archives - Lyceum Institute

Written by an anonymous author in the late 14th century, Sir Gawain and the Green Knight continues to entice the human spirit: drawing us toward something grand, mysterious, and—perhaps most of all—towards the betterment of our own virtue. The titular hero, captured in poetic verse, exemplifies chivalry. Sir Gawain demonstrates courage, piety, courtesy, honesty, honor, and chastity. He also shows us the struggle to maintain these virtues against real and sometimes contrary temptations.

In 2021, David Lowery’s cinematic adaptation, The Green Knight—which he wrote, directed, edited, and produced—was released to critical acclaim. Notably, the film differs from the poem almost as black from white. It presents context, characters, settings, and even many of the actions in an almost inverted light from those of the anonymous author. To some, this may seem a merely “postmodern” contrarianism. But, regardless of its differences, the film, too, captivates us and for reasons not dissimilar—even if by opposed means.

For both, it seems, present a version of chivalry’s challenge: one, situated in a chivalric context; another, placed amidst decline. The former gives us an image we may hold up as an ideal. Does the latter hold up a mirror to ourselves? What does an un-chivalric age do to a would-be chivalrous man?

On 5 January 2023 [edit: delayed from December because of travel woes], the Lyceum Institute will hold a Symposium on The Challenge of Chivalry: Sir Gawain & the Green Knight. We will feature the poem in our discussion, but draw out certain themes through comparison and contrast with the film, as well. What does it mean to be chivalrous? How does this concept of virtue fit into our present times? This Symposium is free to all enrolled members. Both reading the poem and watching the film (or at least reading a synopsis) are recommended. Note that the film is not suitable for children.

Preface to the First Edition, 1911: The Medieval Mind (2 volumes), Vol.I, xi–xiv:

The Middle Ages! They seem so far away; intellectually so preposterous, spiritually so strange. Bits of them may touch our sympathy, please our taste; their window-glass, their sculpture, certain of their stories, their romances—as if those straitened ages really were the time of romance, which they were not, God knows, in the sense commonly taken. Yet perhaps they were such intellectually, or at least spiritually. Their terra—not for them incognita, though full of mystery rand pall and vaguer glory—was not the earth. It was the land of metaphysical construction and the land of spiritual passion. There law their romance, thither pointed their veriest thinking, thither drew their utter yearning.

Is it possible that the Middle Ages should speak to us, as through a common humanity? Their mask is by no means dumb: in full voice speaks the noble beauty of Chartres Cathedral. Such mediaeval product, we hope, is of the universal human, and therefore of us as well as of the bygone craftsmen. Why it moves us, we are not certain, being ignorant, perhaps, of the building’s formative and earnestly intended meaning. Do we care to get at that? There is no way save by entering the mediaeval depths, penetrating to the rationale of the Middle Ages, learning the doctrinale, or emotionale, of the modes in which they still present themselves so persuasively.

But if the pageant of those centuries charm our eyes with forms that seem so full of meaning, why should we stand indifferent to the harnessed processes of mediaeval thinking and the passion surging through the thought? Thought marshalled the great mediaeval procession, which moved to measures of pulsating and glorifying emotion. Shall we not press on, through knowledge, and search out its efficient causes, so that we too may feel the reality of the mediaeval argumentation, with the possible validity of mediaeval conclusions, and tread those channels of mediaeval passion which were cleared and deepened by the thought? This would be to reach human comradeship with mediaeval motives, no longer found too remote for our sympathy, or too fantastic or shallow for our understanding.

…

Not only shalt thou do what seems well to thee; but thou shalt do right, with wisdom. History has laid some thousands of years of emphasis on this. Thou shalt not only be sincere, but thou shalt be righteous, and not iniquitous; beneficent, and not malignant; loving and lovable, and not hating and hateful. Thou shalt be a promoter of light, and not of darkness; an illuminator, and not an obscurer. Not only shalt thou seek to choose aright, but at thy peril thou shalt so choose. “Unto him that hath shall be given”—nothing is said about sincerity. The fool, the maniac, is sincere; the mainsprings of the good which we may commend lie deeper.

So, and at his peril likewise, must the historian judge. He cannot state the facts and sit aloof, impartial between good and ill, between success and failure, progress and retrogression, the soul’s health and loveliness, and spiritual foulness and disease. He must love and hate, and at his peril love aright and hate what is truly hateful. And although his sympathies quiver to understand and feel as the man and woman before him, his sympathies must be controlled by wisdom.

Whatever may be one’s beliefs, a realization of the power and import of the Christian Faith is needed for an understanding of the thoughts and feelings moving the men and women of the Middle Ages, and for a just appreciation of their aspirations and ideals. Perhaps the fittest standard to apply to them is one’s own broadest conception of the Christian scheme, the Christian scheme whole and entire with the full life of Christ’s Gospel. Every age has offered an interpretation of that Gospel and an attempt at fulfilment. Neither the interpretation of the Church Fathers, nor that of the Middle Ages satisfies us now. And by our further understanding of life and the Gospel of life, we criticize the judgment of mediaeval men. We have to sympathize with their best, and understand their lives out of their lives and the conditions in which they were passed. But we must judge according to our own best wisdom, and out of ourselves offer our comment and contribution.

Tag: medieval

The Challenge of Chivalry

Henry Osborn Taylor on the “Middle Ages”