The Sorcerer’s House, Letters 4-6

This is a longish post, but a lot of important events are discussed in these letters.

Letters 4-6: Fisherman’s Luck, So Many Shades of Black, Fresh Air

Letter Summaries

Letter 4 is from Bax to George. Bax describes finding and operating the Triannulus, which Emlyn had dropped during the events in Letter 2. He aligns the three rings and aims the pointer toward the fish symbol. Bax is unsuccessful fishing, but a neighbor stops by with free fish and an oil lamp.  Bax finds a gold ring with a strange stone in the third fish.

Letter 5 is from Bax to George. Bax tries and fails to pawn his new ring. Bax realizes that the triannulus is bringing him more than fish. He is asked out for a lunch date by Doris Griffin. Doris gives Bax her deceased husband’s, Ted, wedding ring. Bax learns more about the history of the Black House from Doris. Bax later finds Winkle, a fox, in an cage in the attic, and frees her.

Letter 6 is from Sheldon Hawes to Bax. Sheldon is looking forward to seeing Bax when he gets out, and talks about his childhood.

The Triannulus

The SH, like the WK, is another exercise by GW in exploring comparative mythology. One of the ways he does this is through Triannulus and the Longlight.  They are allusions to various magical artifacts of legend that generate wealth, food, or other things for the protagonists in their respective stories.  This includes Finnish, Norse and Japanese mythology.  It also seems to be related to the myth of the World Mill.

The word Triannulus was apparently invented for the SH, and may derive from triune, which is triunus in Latin, meaning “three in one.” The closest comparison seems to be the Sampo of Finnish mythology.  According to Wikipedia, the Sampo was magical artifact that could generate flour, salt or gold out of thin air.  Some have interpreted the legendary Sampo to be a form of compass or astrolabe, which would share some physical characteristics of the Triannulus.

Other objects like the Sampo are the Cornucopia of Greek mythology, and the magic grind stone in the Grottasongr, from Norse mythology.

The Longlight seems a very rough equivalent of Aladdin’s Lamp.  Bax even jokes about rubbing the Longlight, an allusion to the Aladdin story. We’ll review their operation some more in future posts.

GW does give a clue that the magical mill myth/meme is in play later in the WK.  In Letter 44, He paraphrases the famous saying that “The mills of the gods grind slowly, Millie, but they grind exceedingly small.” If you read Knight Notes, you will remember my theory that GW gives clues to the allusions he is using through quotes or statements that don’t seem to fit.

The Three Fish

Bax writes: “Three fish, I feel, ought to signify something.” This is an allusion, in part, to the Triquetra.  The Triquetra has certain meanings in various mythologies, and Christianity also views it as a symbol of the Holy Trinity.

According to Wikipedia, the Triquetra is also a reference to the vesica piscis.  This symbolism also has certain meanings in Kabbalah, mythology and Christian tradition.  GW made extensive use of Kabbalah in the WK.

Bax and Women

Bax states he is surprised about Doris’ lunch date invitation. On a hunch, he checks the Triannulus, and notes that the pointer had “wandered”. He then says:

“When the rings were aligned to fish, several other things fell into line as well.”

I think GW is implying that when the pointer wandered it lined up with symbols on the three rings that represented either Woman, or sexual intercourse. Bax described some of the signs on the Triannulus as “indecent.”

If so, who are the three women that Bax summons?  The first is clearly Doris Griffin. In Greek mythology Doris is a sea nymph, sort of like a fish.  I think the second and third are Cathy Ruth and Kate Finn. Cathy initiates conversations on multiple points, and is almost flirty (e.g. snatching away the note from the pistol box).  Kate is surprisingly interested in Bax though she is a cop and he is an ex-con. Her last name, “Finn”, may be intended to suggest a connection with the fish that Bax summoned.  I don’t believe its Winkler Inari, for reasons I will explain elsewhere. She is not under Bax’s spell.

The Fish and the Ring

The magical ring Bax finds in the last fish is an allusion to the story of The Fish and the Ring.   Bax mentions a “boy in the fairy tale” when describing this finding. There are different versions of this story from around the world, and they may have a common origin.

I believe that the ring was Ambrosius’ “weapon of sorcery” that Emlyn refers to in Letter 9. Emlyn explains that Goldwurm (who is Zwart) was a warlock who killed his master, Ambrosius. Emlyn tells Bax that Goldwurm has been looking for the weapon ever since he killed Ambrosius.

Ambrosius placed some of his magical power in the ring. Bax acquired the power when he put it on. He is able to use this power to dismiss Quorn, and later summon the Riverman. After he wears the ring, he describes himself as feeling different and states he feels his luck has changed. Unfortunately for Bax, he is quite wrong.

Color Symbolism

Bax describes the ring’s stone as primarily reddish-green or greenish-red. These are examples of “impossible colors” that the human eye cannot perceive. Another indication of the ring’s magical origins, and Bax’s sorcerous heritage.

The Lady of Shalott

“Four gray walls, and four gray towers

Overlook a space of flowers,

And the silent isle imbowers

The Lady of Shalott.”

I was stuck for a while trying to figure out who or what Sheldon “Shotgun” Hawes was supposed to represent.  He is, in part, a gender reversed allusion to Tennyson’s Lady of Shalott.  The Lady of Shalott is a poem Sir Alfred Tennyson published in 1832.  GW provides certain clues that the poem is in play:

• Sheldon’s daughter is “Tina” a reference to Tennyson.
• His wife or girlfriend is apparently “Vicky”, short for the Victorians.
• Like the Lady, Sheldon lives behind “four gray walls, and four gray towers”, in a prison.
• Sheldon “Shotgun” = Shalott
• Sheldon prefers to go by “Shell”, which is a feminine diminutive of Michelle.
• “Hawes” is an old English word for an enclosure, and Shell is enclosed in his cell, like the Lady of Shallot was enclosed in her island castle.

Shell seems to have a crush of sorts on Bax:

• Writing the first letter to Bax he says: “Feels funny. But good.”
• He has a nervous-awkward feeling about the letters, “Please keep this. Or else burn it”, he tells Bax. They are almost like love letters to him.
• In Letter 10, Bax reminds Shell about how they lost track of time while talking when playing chess.
• Shell also warns Bax against marriage.

Shell tells this long story about how his favorite experience was staying all night alone in the woods at camp. He liked “canoeing”, like the Lady takes a boat ride in the poem.

Like the Lady of the poem, Sheldon dies at the end of the SH. A broken heart perhaps, as Bax was not around for him after he got out of prison. (Or perhaps Zwart killed Sheldon when he showed up in Medicine Man looking for Bax)

I don’t know if GW is implying that they had a gay prison relationship.  Doris does mention that Bax was not that good in bed in her “Dear Bax” letter later in the story. It might purely be an emotional relationship. Bax is quite charming, and he could have feigned an affection to a closeted Shell to gain an ally in prison.

Bible Verses

In Letter 5, Bax relates to George that he found 55 cents, which is a lot for him. I think this is a reference to Isaiah 55, which in the King James version is:

“Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price.” (emphasis added)

Maybe just a coincidence. But its also good match to the waters of life/Book of Revelation allusion I discuss at the end of the WK. As John Clute says, “not an inadvertent word.”  Otherwise, why bother with a pointless sentence about 55 cents?

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Knight Notes: Disiri

This post explores the identity of Disiri and her role in the WK’s themes.

Disiri, like most characters in the WK, is based on multiple sources. And Able’s pursuit of her has multiple meanings. GW uses mythology, legend, Kabbalah and Christianity in developing this theme.

Disiri in Arthurian Legend and Mythological Terms

Disiri’s Arthurian counterpart is the Lady of the Lake.  In some stories, the Lady took Lancelot to live in her fairy world for some time to protect him.  In the WK, Disiri takes both the Real Able and Able/Art to Aelfrice.

As MAD identified in his WKC, Disiri may be associated with the Dis of Norse mythology.

Disiri’s Celtic/British counterpart is Brigid.  Brigid was the patroness of poets, smiths and sacred wells. This fits very well with the events of the WK:

• Disiri tells Able the story of Weland the Smith and the forging of Eterne.
• Eterne is found in a deep well.
• The “names on the wind” that Able hears near the end of The Knight include many poets and writers of the medieval period.

I think Disiri’s counterpart from Greek mythology may be Eurydice. This might be another example of GW moving syllables around and tweaking spelling to hide an identity. If you move the syllables Eurydice becomes “Diceeury”, which sounds somewhat like Disiri.  Eurydice was a dryad or nymph, and linked to the legend of Orpheus. Disiri refers to herself early in The Knight as a dryad. Able is also a representation of Orpheus, and his bowstring is an allusion to the Lyre of Orpheus.  Orpheus and Eurydice end up together in the underworld, which is consistent with the ending of the WK.

Disiri as Beatrice

The WK is strongly influenced by Dante’s Divine Comedy. Art Ormsby’s wandering in the woods at the beginning of the WK is like Dante’s wandering in the wilds at the beginning of the Comedy. Able sees a the castle in the sky he wants to pursue, and gets lost. Similarly, Dante loses his way in a dark wood while trying to get to salvation at the beginning of the Inferno. The six sided castle of Skai reminds me of the seven sided Castle in Limbo where the virtuous pagans live in relative peace and comfort.

One of Dante’s guides in the Comedy is Beatrice, who was based on a woman he knew in real life. She is an idealized feminine, and helps him to achieve the Beatific vision, or union with God. Beatrice sends Dante his first guide, the poet Virgil. Disiri has a somewhat similar role in the WK as Beatrice in the Divine Comedy.  Able loves Disiri, as Dante loved Beatrice. They are the ideal feminine for both, and something that draws the characters onwards towards a resolution.

Disiri and Color, Plant and Animal Symbolism

Green, Yellow and the Language of Flowers

Disiri has green skin and hair, and yellow eyes. I think this has multiple meanings in traditional color symbolism and the Kabbalah color scheme. Green alone, and sometimes green and yellow together (depending on what Kabbalah website I read) are the colors of the Sefirot Binah. Binah is associated with the feminine and wisdom.

While green is considered a positive color, yellow often has negative associations in Western culture. Yellow can be the color of cowardice. It can be the color of deceit (“yellow journalism”).  Yellow has a negative meaning in plant symbolism and the “Language of Flowers.” Yellow roses are sometimes associated with betrayal and treachery. Yellow carnations can mean rejection. The yellow Marigold can mean pain or grief (think Lynnet). Disiri’s actions, at times, seem to represent infidelity or betrayal of Able. Morcaine questions whether Disiri is faithful to Able (at Redhall in “Morcaine and More Magic”) and Able seems to acknowledge that she is not.

The Eyes of a Leopard

Able describes Disiri as having eyes like a leopard in Chapter 7 of The Knight. A leopard was one of three beasts that threatened Dante in the opening chapters of the Inferno, and is portrayed negatively there. There are other sources that suggest that the leopard was viewed negatively in the Christian tradition, and associated with sin.

Disiri is relatively unconcerned with the lives of Able’s friends, acknowledging she cannot love them the way Able loves them. She does not come to his aid when he is imprisoned, and her affection seems fickle at times. Able describes her as “hard and dangerous” near the end of The Knight.

Disiri’s Color Transformation

At the end of the WK, Disiri drinks Able’s blood (red), and loses her yellow coloring. Her eyes change to green, and her skin takes on normal human skin tones.  The vanishing of the yellow is consistent with this being a positive transformation. The color green is associated with life and hope in the Christian tradition, and maybe that’s what her new eyes are to signify.

The Mystical Union of Kabbalah

Able and Disiri are a representation of the mystical union in the Kabbalah between YHWH and the Shekhinah. The achievement of this union is signalled by the reconciliation of the Men and Women of Celidon in the union of many of the protagonists.  This reconciliation was accomplished in a mystical way by Able’s achievement of the Holy Grail and the Golden Fleece when he entered the Room of Lost Loves. I previously associated the Spiny Orange tree with the Sefirot Yesod. Yesod’s colors in Kabbalah are understood to be orange (again, in at least some websites. There is some inconsistency).  Yesod is also associated with the sexual organs.

Disiri as the Bride of Christ

Finally, and consistent with the Christian Allegory, Able is a representation of Christ in the WK. Disiri, in turn, represents the Church, or humanity. He is the Bridegroom and she is the Bride. Like Disiri, humanity in the Christian tradition is fickle, unfaithful, and inconstant. Man must partake of Jesus’ flesh and blood to have eternal life, as Disiri must drink from Able for the Aelf to develop further in accord with the Most High God and Kulili’s plan.  And like Psyche drank ambrosia to have immortality and a true relationship with Cupid.  Able and Disiri will share this water of life with those in Aelfrice.

I will close this post with the image used to illustrate a passage from Revelation associated with the Bride. Dawn in Aelfrice?

Joseph Martin Kronheim, illustration of Revelation 22:17 (public domain).

Knight Notes: The Wizard, Chapters 35-37

This post covers Able’s temporary reprieve from the dungeon through his subsequent release and meeting with Lothur.

Chapters 35-37: Down, The Fight Before the Gate, Five Fates and Three Wishes

Chapters summaries

In Chapter 35,  Able is temporarily released by Queen Gaynor at Idnn and Escan’s urging. His parole is rescinded, and Gaynor sends him to the lowest level of the dungeon. After some weeks of rough conditions he is freed by Arnthor. While recuperating, he leads Escan to Aelfrice, and they meet the most low god.

They return to Kingsdoom finding much time has passed. With Baki’s help, they flee Kingsdoom in Chapter 36 with Uns and Galene. Able sees Disiri for the first time since Redhall. They make their way to Redhall, where they rescue many friends from an Osterland siege.

In Chapter 37, Able and friends link up with Arnthor’s forces, and the learn more about the history of the war. Morcaine summons Lothur, and he grants Able three wishes.

The War with Osterland as the Korean War

Gene Wolfe was drafted and served several years in the Army during the Korean war period. I believe he was a combat engineer, and saw combat.

I have read some posts that state that the war between the Commonwealth and the Ascians in the Book of the New Sun was based on the Korean War and the Cold War.

I think the War with Osterland is also based on the Korean War:

• Celidon’s flag is blue, like the blue of the UN forces. Osterland’s flag is red, like North Korea and China.
• Arnthor is the leader of Celidon, like MacArthur was the initial leader of the UN/American forces. MacArthur was fired before the war ended, Arnthor was killed.
• Celidon sacked the Osterland capital and won a great victory at Five Fates that was supposed to win the war. The UN forces won a surprise victory at Inchon, and captured the North Korean capital. Many thought the war over.
• China intervened, and captured the South Korean capital Seoul. Osterland rallied, and captured Kingsdoom.
• The UN forces eventually retook Seoul, and pushed China and North Korea out of South Korea territory. Celidon retook its territory and drove Osterland out after the River Battle.
• Utgard might even be a reference to the USSR. They have an umber flag. Does “umber” = the “bear”?
• If Utgard is the USSR, the slaying of Schildstarr could even be a reference to the dissolution of the USSR.  The destruction of Utgard may be foreshadowed by Able’s statement to Gylf in Chapter 62 of The Knight, about how the lands of Utgard would be a great country for mounted knights to operate in, and that giants might one day go the way of the ogres of Celidon.
• The starved faces of the Osterlings may be GW’s recollection of poorly fed North Korean troops

Christian Allegory

Able’s second imprisonment is an allusion to the Crucifixion. Particularly the gyves on his wrists and feet. They are a reference to the nailing of Christ’s hands and feet. His despair in the dungeon calls to mind Christ’s statement on being forsaken.

Able’s descent to Aelfrice and Escan’s doppelgänger is an allusion to Jesus and Nicodemus’s conversation about being born again. Escan is born again on the shores of Aelfrice.

Niflheim

Niflheim and the most low god seem to be an allusion to Dante’s Inferno, which had Satan trapped in ice at the lowest circle of hell.  The most low god’s statements and the decision to use the name “Niflheim” may even be a subtle reference to nihilism.  The most low god’s propaganda is that there is no difference between him and the Most High God, or between good and evil. This sounds somewhat like a description of nihilism. The falling ice may be the Most High God’s response to these lies.

Morcaine and Lothur

Able sees Morcaine’s true form when he wears his helmet in her presence. It is a lamia.  Morcaine is the best of the three children of Uthor. As Able says, she has chosen good, though evil has chosen her.

Morcaine is also an allusion/personification of the magic spear Gungnir  of Norse myth. Able says her snake body was marked with runes, and Gungnir’s tip was marked with runes. Gungnir means “swaying one”, and Able describes Morcaine as “swaying” during several encounters in the WK. Gungnir was fashioned by the dwarves with Loki’s involvement. I think what GW is hinting at is that Morcaine’s runes were added in her youth by the Aelf, to increase her powers.  Perhaps Setr and/or Lothur had a role in persuading her to do this, in order to make her their tool. As Able said, evil has “chosen” her.

Lothur is an “empty inferno.” Able refers to him as “Prince of Light,” which suggests the Lucifer of Christian theology.  My theory is that the most low god was a being (Lucifer) cast down from Kleos to Niflheim, and that Lothur was a reflection of the most low god in Skai.

Morcaine and Lothur may be an allusion to the enchanted lady and Lucifer from Jack the Giant Killer legend.  The lady has a series of amorous encounters with Jack, similar to Morcaine and Able.  In the Jack story, Lucifer is killed, and the enchanted lady is freed and marries a “prince.” Perhaps Morcaine and Prince Smiler get together after the WK? They both have dragon blood, and both are royal.

Farewell to Some

We say goodbye to Idnn, Svon and a few other friends in these chapters. Svon is a magnificent golden knight when viewed through Able’s magic helm. Idnn’s transformation from a scared 16 year old girl to a formidable queen is complete.

Beel’s Ancestors

Speaking of  Idnn, I do wonder if Beel and Idnn have some dragon or other nonhuman blood in their veins.  The fact that Beel’s coat of arms includes lamias (it is described on Master Crol’s garb in the “By Combat” chapter: quartered lamiae and lilacs) makes me wonder about his ancestors.  Beel’s unnamed father was a prince, and Uthor’s brother. His uncle Uthor procreated with a dragon. The brother of Uther in some Arthurian legends was named Ambrosius, and sometimes linked with Merlin.

Beel can perform magic, and we learn in The Sorcerer’s House that this is hereditary. Did Beel’s father marry a creature from Aelfrice or Muspel, a lamia even? Did his grandfather, King Pholsung, marry such a creature? King Pholsung appears to be based on Volsung, who in the legend married a giantess, or Jotun.  The Jotun often had magical abilities in Norse mythology.

Idnn is described as having “dark eyes”, not blue. Its not clear whether her eyes are brown, or dragon black like Setr, Morcaine and Arnthor. Garsceg’s eyes are described as a “high wind on a dark night.”  She is also described as pale, like Morcaine. Idnn’s sudden transformation from scared teen to resolute Queen might have been aided by some dragon or Aelf heritage, perhaps very diluted.

Beel also surprisingly slays Thrym, the Captain of the Guards of Utgard. Was Beel lucky, or did he have some dragon heritage that helped him? It wouldn’t be the first time that a seemingly mild manned official concealed something sinister. Think about Patera Quetzel on the Whorl in the Book of the Long Sun. I think it’s interesting that we never see what Idnn looks like through Able’s magic helmet. We do see the other royal women: Morcaine, Gaynor, and Disiri.

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Knight Notes: The Wizard, Chapters 27-30

This post covers the fight in the Mountains through Able’s audience with Morcaine in Kingsdoom. These are transitional chapters, moving us from the Utgard segment of the WK to the final part of the story.

Chapters 27-30: Redhall, Morcaine and More Magic, Lord Escan, and Morcaine’s Summons

Chapter Summaries

In Chapter 27, Able and Lord Beel’s Embassy has one last fight with the Angrborn before it can return to Celidon. Later Able rides ahead on Cloud to Redhall, and meets the staff. In Chapter 28, Able becomes reacquainted with Morcaine, and then has some time with Disiri. He receives his share of treasure from Utgard, some of which is magical. Able, Pouk, Toug and Wistan continue on to Kingsdoom in Chapter 29, and meet Lord Escan. Wistan fails a test but is forgiven.  Able is enrolled in the tournament, and learns the power of his new helmet in Chapter 30.  Able fails to win any of the events, but he does meet Queen Gaynor.

The Battle of the Mountains

With Setr’s hold broken, Baki is able to summon the Fire Aelf to help Able and the others defeat the giants.

The Three Objects

Able reviews his share of the treasure of Utgard. Uri tells him that one of the items is magical.  There are three things of significance:

• The first is a cup. Its non-magical, but its a clue GW left for readers to put them on the track of the Grail Quest.
• The second is an old helmet. We later learn that it belonged to Arnthor, and that it allows the wearer to see people as they truly are. Baki flees before Able can view her with it on. Borda gave it to Able, perhaps intentionally knowing what he would learn about the  Aelf. In Greek mythology, several gods and heroes make use of a Cap of Darkness or invisibility. Arthur had a helmet called Goshwit, but I can’t locate any description of magic powers. However, I wonder if this the Cap of Knowledge from the Jack the Giant Killer and Tom Thumb stories.
• The final item is golden arm ring in the form of two serpents coming together. I think it serves two purpose. One, I think this is supposed to be Draupnir. Draupnir has been described as looking like a serpent in some sources. Odin placed it on Baldr’s funeral barge after his death. The god Hermod later retrieved it, and it was given to a giantess as a present from the god Frey. This is how it got to Utgard. Like the cup, I think this was put into the WK as a clue for readers to think about Baldr’s place in the story.  The second allusion is to the Goose that Lays the Golden eggs of the Jack tale.  Draupnir had the magical ability to produce new gold rings every eight nights. The golden goose laid golden eggs.

With the arm ring, this is the last of Jack’s treasures to appear. Idnn is the magical self-playing harp, and Beel gave the bag of gold to Svon and Toug.

Robin Hood

More elements of the Robin Hood legend appear in the Redhall chapter.  The first is Qut, who Able fights and disarms. Qut is Friar Tuck. Just flip the name around, Tuq = Tuck. Friar Tuck was a hothead and swordsman in some legends according to Wikipedia, like Qut.

The men of arms at Redhall are versions of the nameless Merry Men of legend. Able trains them in bows, and they “enjoy” and “laughed” at the contestants.  Able later fights one with staves, and is knocked down after being hit in the head.

The man who knocked him down is named as Balye. This may be a reference to Arthur a Bland, who fought Robin with staves in one Child Ballad, and knocked him on his head.

Morcaine

Morcaine is described as “willow tall” and “willow lithe” in her meeting with Able. The English willow was associated with false love in plant symbolism. Morcaine’s desire for Able is primarily physical at this point.

Dame Eluned and Sir Owan

This is an allusion to the story of Owain, or The Lady of the Fountain.  This is related to the story of Yvain, the Lion Knight, which Vil represents in the WK.

Llyr

The name Llyr is mentioned in the spell Able speaks in the Red Room.  In the glossary, Able says people in Skai thought he and Llyr were brothers. MAD identified him in his WKC as the celtic god Lir or Ler, but this may not be the only association.  I think another one may be the Norse god Ullr, which is the closest thing the Norse have to a god of archery. Able was deadly with a bow, which may be why the people of Skai thought he and Ullr were brothers.

The Prodigal Son

All of Jesus’ parables are acted out in the WK.  Wistan fleeing and returning to Able in these chapters is the Prodigal Son. I am not going to point them all out, as I want to give others some incentive to reread the WK for themselves to find stuff.  Wistan talks about how comfortable and wealthy he would be if he worked for Lord Escan, like the prodigal son wanting to enjoy life on his own. Wistan instead decides he wants to be a knight, and “returns” to Able, begging him to accept him, like the prodigal son begged his father to take him back. Able embraces him, like the father in that story.

Bellerophon

The Greek hero Bellerophon makes his appearance in these chapters. He was known for slaying the Chimera, and riding the Pegasus. The “slaying” of the Chimera happens in middle of Chapter 30, when Able views Uri while wearing the magic helmet. Able sees Org, Uri and Gylf in their “true forms.”  These three creatures together represent the hybrid chimera.

A chimera is described as a creature with the parts of a snake/dragon, a fire breathing goat and a lion.  With his helmet on, Uri appears as the amalgamation of matter and flame that a Fire Aelf uses when it comes to Mythgarthr.  Part of the matter that Uri uses is a dead goat.  Gylf looks a bit like a lion, in that he is described as gold colored.  Org was described in The Knight, as a “big thing like a snake shaped like a man.” (Chapter 39). So Org is the serpent part, Uri the fiery goat, and Gylf the lion part of the chimera.

Bellerophon dies when he falls of the Pegasus.  This may be referenced in the River Battle, when Cloud flies away before Able can mount her.

Queen Gaynor

Gaynor’s Arthurian counterpart is Queen Guinevere of course. We don’t learn that much about her. She is younger than Arnthor, and was a friend of Idnn’s.

She is wearing yellow roses when Able meets her, and they may be associated with betrayal or infidelity in the Language of Flowers. Arnthor suspects her of infidelity, but I am not sure if she actually is unfaithful. She and the king have apparently not consummated their marriage due to her repulsion of his half-human anatomy. Once again, the theme of the Hybrid and the Horror of Dehumanization. She later tells Able she would like it if the king put her aside for another queen.

The betrayal signaled by the yellow roses may be towards Able. She releases him from the dungeon, but then apparently changes her mind due to her fear of Arnthor. I think she was the one who ordered that he be put back in. I think Able was being sarcastic when he said he “escaped” after his first release.

She is interested in Able, and offers herself to him as a future wife on the eve of the River Battle. She knows Arnthor will not survive it.

The Broken Bowstring

I suspect Arnthor broke Able’s bowstring using his sorcery, due to his jealousy.

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Knight Notes: The Wizard, Chapters 18-21

This entry covers the period from Toug’s return to the castle through Able’s decision to enter The Room of Lost Loves. There’s a lot of action, much of which overlaps with the Legend of Perseus.  There is a separate post on Perseus.

Chapters 18-21: Night, Toug’s Boon, That was King Gilling!, A Bargain With Thiazi

Chapter Summaries

In Chapter 18, those in the castle plan a response to the siege by the rebel giants.  Able flies Ulfa out of Utgard  to Glennidam. Able meets Disiri for the first time since returning from Skai, and she tells him “The game is nearly over.”

Chapter 19 begins with Mani giving Idnn an update on events in Utgard.  Beel and Thiazi have another mission for Toug and Svon. Able learns about the Room of Lost Love from Mani. Svon gives Toug some important advice.

Chapter 20 begins with Idnn having a dream about Svon, provided by Uri. Idnn then has a vision of the Valfather, who asks her to help Able win Disiri. Able learns more about Lost Love from Mani. Toug and Svon venture outside for food and slaves, and a battle ensues. King Gilling is slain.

In Chapter 21, Toug and others recover from the battle in the castle. Schildstarr is proclaimed the new king. Able and Thiazi converse at length. Thiazi grants Able a boon in exchange for some answers.

What the Dickens

In Chapter 20, Able describes Thiazi’s motions as “two hands appearing to wash each other.” Thiazi also talks very differently from the other Angrborn, like an educated man, or a lawyer. Schildstarr talks like a Scottish Highlander.  I think Thiazi may be a partial allusion to Jaggers, the cold-blooded lawyer from Great Expectations who continually washed his hands.  The more I look, the more connections I see between the WK and Dickens’ bibliography. I am going to refrain from exploring this line of inquiry any further, or I would never finish this.

Able the Tired

I didn’t notice it at first, but now I can appreciate Able’s great weariness in these chapters.  He has aged twenty years in the few days he has been back from Skai. His body is catching up with the time he spent in Skai. Disiri notices his hair receding from his temples.

Vision of Ravd and the After Life of the WK

Toug has a vision of Ravd at the end of Chapter 19. Ravd is the knight in the golden armor. Able never expressly mentions seeing Ravd in Skai. Able does identify several other famous knights by name that he met there. Did Ravd not go to Skai, or is Able being discreet for some reason?

The afterlife of the WK seems to contain several possibilities. For exceptional knights (Garvaon) and princesses (Alvit), Skai is a possibility.  They have the opportunity to further serve the Valfather, until Ragnarok, in an idyllic existence.  For more ordinary souls, it seems implied that they go, at least initially, to the traditional underworld of Norse Mythology, which is known as Hel. This is not the same as the Christian hell, and is more akin to the underworld of Greek mythology. The Hel of the WK is reached by crossing the “Bridge of Swords”, which is an allusion to the River Gjoll (which has knives flowing through it) and the bridge Gjallarbru.

Norse mythology is inconsistent on this subject, and Hel can be a place of punishment, but also of rest. The area Nastrond seems to be the region of Hel reserved for punishment. Baldr stays in Hel in a “place of honor” until after Ragnarok. Able tells Idnn that she will cross the Bridge of Swords after she dies. Idnn says she “hopes for better”, perhaps implying that she would like to go to Skai, like Alvit. The Valfather’s blessing may foreshadow this fate for Idnn.

Able does imply that Hel and Skai are not the only alternatives. In speaking to Vil in Chapter 26 of The Wizard, he says that of Parka that “Men name her Parka, and she dwells in our own place.” (emphasis added) This may imply that the ultimate fate of souls in the WK is to go to Kleos after crossing the Bridge of Swords. Given GW’s Catholic background, it may be appropriate to think of Hel as a purgatory, and Kleos as Heaven.  I have previosuly suggested that Able’s slaying of Grengarm was the Harrowing of Hell, and that this would suggest that the deceased of Mythgarthr eventually can reach Kleos. So I think this is where Ravd has arrived at, and why Able doesn’t meet him in Skai. Ravd was exceptional, as a character based on John the Baptist would be.

The Death of King Gilling

Gilling is killed by Garvaon after he gets out of bed and enters the courtyard in response to hearing Idnn’s voice.  Toug and Svon describe Garvaon’s men as white faced and frightened, as they witnessed the slaying. Garvaon apparently saw his opportunity with no Angrborn witnesses around.

The Bag of Gold

The second treasure from the Beanstalk tale, a bag of gold, makes it appearance in the chapter “Toug’s Boon.” Beel gives it to Toug and Svon to buy food in the market.

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Knight Notes: The Wizard, Chapters 14-17

This post covers the period from the night after Gilling’s stabbing through Toug’s first trip outside the castle.

Chapters 14-17: Utgard and the Plain, Giant’s Blood, Into Danger, Tools

Chapter summaries

In Chapter 14, we learn that the witch Huld is pretending to be Queen Idnn, to mask the real Idnn’s departure from Utgard.  Idnn briefs Able and his group on what has been happening in Utgard.  In Chapter 15, Lord Beel, Thiazi and Schildstarr form a tenuous alliance. Wistan and Toug squabble, and Baki returns.  Idnn reveals she is Queen of Jotunhome in Chapter 16, and Toug is sent on a dangerous errand by Lord Beel. In Chapter 17, we get to know Vil, Lynnet, and Etela, and Able arrives in Utgard to see King Gilling.

The Attack on King Gilling

The mystery of the attacker is consuming a lot of attention. Thiazi suspects a giant. Beel suspects a member of his own embassy. Some think it could be Baki. It appears that Uri or Baki are playing a role in sowing confusion. One of them talked with Thiazi right before his stabbing, and Uri talks with Beel at some point.  Beel comes to suspect Toug, and begins to send him on dangerous errands, apparently to get him killed or to cause Able to come to Utgard.

Giant’s Blood

The Angrborn blood has moving parts, almost like jellyfish. This is probably a symbol or allusion to something, but I don’t know what it is.

Idnn’s Transformation

Idnn has undergone a transformation from the scared girl since her ride with Able. She seems determined to do  her duty to her father and Celidon no matter how terrible. She marries Gilling, prays for and comforts him, and seems genuinely interested in determining the identity of his attacker. I will suggest a possible basis for her new found strength near the end of this series.

Vil, Lynnet, and Etela

This is a very interesting grouping, especially with Toug added in. On one level, it almost feels like an allusion to Great Expectations: Vil is like Joe Gargery the blacksmith,  Lynnet is Pip’s violent sister (or Miss Havisham?) and Joe/Vil’s husband, Etela is Estella (Pip’s beloved), and Toug is Pip. Org reminds me of the strong, broad shouldered Orlick, who later kills Mrs. Joe.  And Able is almost like Able Magwitch, Toug/Pip’s benefactor. And Mag is Able’s Mother, Able of Mag …  I think GW is playing with Great Expectations references in some of the above character’s names and personalities.

Dickens is one of GW’s favorite authors. In his story the “The Doctor of Death Island,” his protagonist creates a Charles Dickens computer virus that infects the world’s electronic talking books.

Maid Marian

Lynnet is the Maid Marian figure of Robin Hood legend in the WK. Lynnet tells Able she danced the “May dance” in Chapter 22 of The Wizard. This is the only time a month from our calendar is used in Mythgarthr, and initially I thought this was a “mistake” by GW.  Its not. This is a clue signalling to the Robin Hood legend. The Maid Marian, according to Wikipedia, was associated with the May Day and May Games in English tradition.

In various ballads and versions of the legend, Marian is a high born woman, like Lynnet. She is something of a tomboy too, and capable of fighting. She fights Robin Hood in one story. Lynnet is also a capable fighter.

Robin Hood and Marian also appear in T.H. White’s The Sword in the Stone, which is one of the Arthurian books GW is alluding too. So we really shouldn’t be that surprised that they make an appearance in the WK.

The Black Knight

There is an Arthurian movie called  The Black Knight that was released in 1954. The main character is John, a blacksmith (played by Alan Ladd). He is in love with his lord’s daughter, Linet. Linet’s castle is destroyed and she is taken prisoner by “Viking” raiders.  John the Blacksmith rescues and wins Linet by movie’s end, and helps King Arthur save Camelot.  This plot sounds a lot like the Vil/Lynnet relationship from the WK.  I have said earlier that GW was influenced by the movies Knights of the Round Table and Ivanhoe, and I think he borrowed from or is alluding to this movie too.

Vil/Vili/Weland/Hephaestus

Lets consider a few names from Norse and Greek mythology, and the WK.

Vil’s name is based on Vili, Odin’s brother in Norse mythology.  Vili played a relatively small role in the Norse legends. Vili allegedly gave intelligence and sense of touch to the first human couple. The latter is interesting given that Vil is blind.

Wayland the Smith is a character from Norse and German mythology.  He was a legendary blacksmith who was imprisoned by a king, mutilated (hamstrung), and forced to forge items.  This sounds like Vil’s life. Vil is imprisoned by the giants, blinded, and made to forge things.   Wayland eventually escapes and takes revenge on his captors.  Vil gets free too. The Wayland of legend also forged a number of magic swords, including those used by great legendary heroes like Ogier the Dane, Roland and Sigmund.

Hephaestus was the Greek god of blacksmiths, metallurgy and fire.  In several stories, Hephaestus was cast out of Olympus and down to earth. In one version this was becaused he was ugly or deformed.  Specifically, Hephaestus was lame, or had a club foot (sort of like Wayland).  He made a variety of magical items used by the Greek heroes of legend. Hephaestus took revenge on other gods who wronged him in several stories. The Hephaestus of myth was referenced in The Book of the Long Sun.

We also have the “King Weland” character of the WK. He is apparently a human of Mythgarthr who forged Eterne (with the assistance of Zio). At some point he became King of the Fire Aelf .  We are given contradictory information about his fate.  An armorer in The Knight says “a dragon got him.”  But Baki says, in The Wizard, that he was killed by “a monster of the deep”, one of Kulili’s creatures. Hard to reconcile these two unless it was Kulili in White Dragon form.

Wayland the Smith and Hephaestus are very similar. Both were smiths who crafted magic weapons. Both had a physical handicap involving their legs. Both later took revenge on those who wronged them.

I would like to propose that the similarities between Vil the smith, King Weland of the Fire Aelf, Wayland the Smith and Hephaestus are not a coincidence.

We learned from Baki and Able that the gods of one level can descend and live on another level, but if they do, they cannot return.

I think that the King Weland character of the WK was an Overcyn of Skai, a Vili or Hephaestus type god, that descended to Mythgarthr. Perhaps he did this to aid the humans against the Angrborn. He crafted Eterne with the help of another Overcyn, Zio.

Weland then becomes King of the Fire Aelf. Maybe he wanted to help them next.  The Aelf then turn against Kulili, and call on the dragons of Muspel for help. Setr, Grengarm and others depose and chase Weland back to Mythgarthr. Or maybe Weland saw the writing on the wall and fled on his own. He returns to Mythgarthr, and is captured by the giants at some point.  Maybe he was even captured by the dragons and sold to the giants, because they did not want to kill an Overcyn. The Free Companies sold Berthold to the giants as a slave. I’ll raise another possibility for how he got caught later in this series.

The loop is completed when Setr fights Garvaon and Svon. Vil takes his opportunity for vengeance on the creature that drove him from Aelfrice. He now has a tool, Able’s bowstring, and uses his residual Overcyn knowledge and abilities to make it into a killing weapon.  Vil taking vengeance on Setr is like Wayland and Hephaestus taking vengeance on those who hurt  them.

This theory also explains some of the abilities Vil has:

• Toug notes that Vil is exceptionally strong and seemingly immune to great heat when working at the forge. A god of fire would not be bothered by the heat.
• Vil is able to do sleight of hand with the coins right in front of Mani, Uri and Able, three beings with supernatural gifts.
• His appearing eyes trick.
• Able later observes that “Vil was uncommonly clever at fire-making, which I though extraordinary  in a blind man.” (from “A Ride After Supper”). A god of fire, like Hephaestus, would be good at starting fires.

So that’s my theory: Vil is an Overcyn, the WK’s version of Hephaestus, who descended to Mythgarthr, became King Weland, and was driven out of Aelfrice by the dragons of Muspel. Vil has one other Greek divine counterpart I will review in another post.

Biblical Allusions and Christian Allegory

Lynnet is a biblical allusion to Mary Magdalene, Vil to St. Thomas the Apostle and Veronica’s Veil, and Etela to the Daughter of Jairus.

Mary Magdalene is a woman who Jesus healed by removing “seven devils”, which has been interpreted by modern scholars as mental illness. Lynnet is similarly suffering from a mental injury, and Able heals her after the River Battle.  Lynnet’s family motto “Marigolds and Manticores” and the name Mary Magdalene sound a bit a like, and have many shared letters.  Lynnet is later inhabited by the spirit of “Mag”, again an allusion to Magdalene. Modern religious scholars no longer equate Mary Magdalene with being a prostitute, or the “woman taken in sin” that Jesus saves from stoning. They are different women.

Etela is the Daughter of Jairus. They are both the only female children named in their respective works. Its a weak reference, but the WK mentions Etela “sleeping” in a bed with Toug several times.

Finally, “Truthful Vil” is a reference to both Veronica’s Veil and Thomas the Apostle. Veronica was apparently derived from the Latin phrase “True Image”, so Truthful Vil could be translated to Veronica Vil(Veil).  When Vil is touching Able’s ears, Able describes his discomfort at being so close to a face that showed so many signs of beatings. The Veil was a cloth Veronica used to wipe the face of Jesus during his walk to Mt. Golgotha. It allegedly bore his suffering image forever after this. Able is seeing his own face in Vil’s, reflecting the beatings he suffers during the WK (Sheerwall, Kingsdoom. etc.).

Vil is also like St. Thomas in several ways. He is blind but believes in Able, calling to mind Jesus’s blessing of Thomas, that he “sees and believes” but that those who can’t see and believe are even more blessed. Vil explores Able’s face with his hands, like Thomas explored Christ’s wounds with his hands after the Resurrection.  One of Thomas’s symbols is a builder’s square, and at one point Vil says he has a “square” on his tongue. Thomas also means “twin” and Vil is a twin of sorts to the Norse god Vili.

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Knight Notes: The Knight, Chapters 68-69

This post covers the conclusion of The Knight.

Chapters 68-69: In the Grotto of the Griffin, Grengarm

Chapter Summaries

Chapter 68 begins with Able and Toug back in Mythgarthr, apparently at the headwaters of the Griffin. They find a cave leading to the lair of Grengarm. A Griffin is present, and says the cave was his former home. Able enters alone, falls into a well, and must discard his boots and armor. He finds a grotto and altar with Aelf runes, and realizes he can speak the language.  He dives back into the well to recover his boots, and descends into Aelfrice again. He comes up with the sword Eterne and a new suit of armor.  He puts on the new armor, and examines the sword. As he does, Grengarm emerges in the grotto.  A procession of Sea Aelf, including Uri, arrives carrying a drugged Morcaine. Morcaine is placed on the altar as an intended sacrifice.  Grengarm approaches, and Able draws Eterne, which summons one of the phantom knights of the sword.  The knight challenges Grengarm.

In Chapter 69, Grengarm dismisses the phantom knight as no threat. However, Able reveals himself and the battle is joined. The Knights of the Sword slay the Sea Aelf, and Able wounds Grengarm. Grengarm transforms into a dwarf and flees back down the well.  Able assists Morcaine, who thanks him and disappears. Able leaves the Grotto, and encounters the Griffin. Toug is also there, and can now speak since Able has recovered Eterne. They mount the Griffin in pursuit of Grengarm.  Able wounds him with a few arrows. Toug agrees to paint the Griffin on his shield at Able’s request.  Grengarm swims under the sea for a while, and after apparently hours of pursuit rises to engage. The Valfather’s Castle is near, and its inhabitants cheer him on. Able leaps onto Grengarm’s back and deals a death blow with Eterne.  Grengarm opens his his mouth wide, and Able sees something in his mouth.

As Able falls to the sea, he is caught by Alvit the Valkyrie. She kisses him, and bears him up to the Valfather’s castle in Skai. Able was apparently mortally wounded in the fight, and this is why the Valkyries came for him.

The Griffin

The Griffin claims to be the former occupant of the Grotto.  Its the only one we meet in the WK.  Its not clear whether Griffins were native to Mythgarthr, like Org the Ogre, or if it is supposed to be a supernatural emissary from Skai or a higher world (e.g. like Michael or Gylf).  The Griffin apparently survived the battle, as Toug was safely returned to earth.  The Griffin is white colored, like Cloud and Michael, suggesting he is a force for good. Griffins were often servants of the gods in mythology.

Greek Mythological Counterparts

In the post on Heracles, I stated that the slaying of Grengarm is the WK’s version of the slaying of the Lernaen Hydra.

Eterne and Moorcock?

In the prior chapter review, I suggested that the WK may be acknowledging the influence of Moorcock’s “Eternal Champion” sequence of books. The sword’s name may be another example of this.  Eterne appears to be a black blade, like Elric’s Stormbringer (but the blade in The King of Elfland’s Daughter was also black).  Able thinks he sees writing on the sword, and the sword in The King of Elfland’s Daughter and Golden City Far also had runes. Eterne also summons the spirits of knights who bore her unworthily, and they will fight for the sword bearer.  This reminded me of Moorcock’s “Corum” books.  In those stories, Prince Corum is an incarnation of the Eternal Champion. He acquires a magical eye and a silver hand which replace ones he has lost.   Corum can use the Hand of Kwll to summon the spirits of those he killed to fight for him. Possibily just a coincidence, or both Moorcock and GW are alluding to a shared source.

Able’s Golden Mail

I have had a hard time identifying the literary or mythological source for Able’s new mail armor. He says every fifth link is of gold. Its not magical, but the wearer is “blessed.”   My initial hunch was that the armor he finds in the well is the WK’s “Golden Fleece.”  The Fleece was found in a special grove, and the armor is found in a “grotto.”  The last wearer of the armor was Sir Skol, and Skol sounds a bit like “Colchis”, where the Fleece was located.

However, I now doubt this link.  I believe it could be related to Beowulf’s armor, which may be described as golden in color. MAD has suggested that this is the source.  The armor protected him in his underwater fight with Grendel’s mother.    Wayland the Smith made this armor. Another alternative is from the Norse story of Sigurd and Fafnir.  Sigurd slays the dragon Fafnir, and one of his treasures is a suit of golden armor.

Beowulf

I have not posted about the Beowulf story, but the WK may also be alluding to this legend.  In the story, Beowulf wounds Grendel, a monster that was menacing a Norse kingdom. He then must travel to an underwater lair to finish the job.  Grendel is dead, but Beowulf is attacked by Grendel’s mother.  Beowulf finds a magic sword with which he kills the mother.   Beowulf is protected by magical armor during this fight, sort of like the armor Able finds in the well. Similarly, Able fights a “Gren’ creature with a magic sword in an underground lair. Beowulf is later slain by a dragon in another adventure, and Able dies due to wounds from Grengarm.

Grengarm

The Grengarm name, which is made up for the WK, may derive from Grendel. Michael Andre-Driussi suggested this in his WKC, and I agree. I also agree with his view that it also derives from Garmr, a monster of Norse legend. Grengarm is a dragon from Muspel.  He apparently was actively working to take over Aelfrice and/or Mythgarthr. He took a Lothurling queen as a bride, leading to the half-dragon race of Lothurlings we meet at the end of The Wizard. The Lothurlings talk of a “speaking table” which apparently allows Grengarm to give instructions for further conquest. He received sacrifices at the Mountain of Fire.

The Overcyn Lothur and Grengarm may have a connection of sorts. Given that they both have a tie to the Lothurlings, perhaps Grengarm is Muspel’s version of Lothur. Morcaine says that if Grengarm had eaten her, he would be as strong in Aelfrice as he was in Muspel. He would be able to move and fight in daylight at full strength, which lower creatures ordinarily could not do.

Morcaine

Morcaine is, in part, based on Morgan Le Fey of Arthurian legend, who was Arthur’s half-sister and could do magic. In the WK, Morcaine is Arnthor’s sister, and a sorceress. She is also Hellawess in her pursuit of Able/Lancelot.

I think she is also an allusion to the “woman taken in sin” in the Gospel.  This woman was to be stoned for adultery, but Jesus saves her.  In the WK, Morcaine was to be sacrificed to Grengarm, but Able saves her.  Morcaine, like this woman, also seems to have issues with sexuality, and repeatedly propositions Able in the WK.  One of the images from this scene in the Gospels is Jesus appearing to write something in the dirt with his fingers. Similarly, Able traces the Aelf letters he finds with his fingers in the Grotto of Grengarm.

For a long time the sinful woman and Mary Magdalene and/or Mary of Bethany were believed to be the same person. The RC Church and most scholars now think that the “Sinful Woman”, Mary Magdalene and Mary of Bethany were three distinct people. I have another candidate for Mary Magdalene who we will meet in The Wizard.

Ragnarok

The fight with Grengarm may be a foreshadowing of Ragnarok. During that battle, Tyr and Garm slay each other. I have proposed that the Tyr/Zio is Skai’s version of Jesus.  Able in turn is a Christ like figure in Mythgarthr. Able and Gregnarm slaying each other foreshadows the mutual death of Tyr/Garm at Ragnarok.

Able’s Death

Toug sees Able fall into the sea. His spirit or soul is taken to Skai, and apparently he is provided a new body.  We learn in The Wizard that it is Alvit’s kiss that finally slays him. It is done to spare the chosen further suffering.

Christian Allegory

Swords often have a cross shape, and Eterne may represent the Cross. Able takes up the Cross, and dies but defeats death in the form of Grengarm.  We learn in The Wizard what Able saw in Grengarm’s mouth. It was the souls of those the Osterlings had sacrificed to him at the Mountain of Fire. Able presumably frees those souls by slaying Grengarm. Able’s fight with Grengarm is one of the crucifixion events in the WK. He dies, like Christ dies. He returns to Mythgarther several days later, as Christ returned after three days. Additionally, The Book of Revelation speaks of Jesus returning on a white horse, and Able returns on the white Cloud (Revelation 19, 11-16).

Able freeing the souls stuck in Grengarm is the WK’s version of The Harrowing of Hell.   Grengarm’s open mouth was the Hellmouth.  In Christian theology, Christ descended to the underworld after his death and liberated all the souls trapped there since the Fall of Adam and Eve. They were now free to enter Heaven.

“Harrowing of Hell” by Michael Burghers (1647/8–1727)[2] – Copied from the 1904 work “Plays of our Forefathers” by Charles Mills Gayley. Licensed under Public Domain via Wikimedia Commons – http://commons.wikimedia.org/wiki/File:Harrowing_of_Hell.jpg#mediaviewer/File:Harrowing_of_Hell.jpg

Knight Notes: The “Real” Able and How He Died

Remember, spoilers in every post! This is one of the big mysteries of the WK, and I will propose a solution.

Much of what happens in the seven worlds of the WK universe is reflected in the worlds below, but in a different form. Many people of Mythgarthr are named after the gods of Skai, or are reflections of the gods.  I think Woddet is a reflection of the god Frey, for example. The one-eyed Pouk is a wise, human version of the one-eyed Valfather. Idnn is a reflection of Norse goddess Idunn (Both were menaced by a giant named Thiazi).

The “Real” or first Able, Bold Berthold’s brother, was Mythgarthr’s version/reflection of the Norse god Baldr.  Bold Berthold was a reflection of Baldr’s brother Hodr.  Mag was a version of Baldr’ s wife Nanna (which means “mother”). The name “Able” is a partial anagram for Baldr.  And the second syllable of Berthold’s name is a close match for Hodr; Berthold= Hodr.

In Norse legends, Loki had Baldr killed out of spite or jealousy. Loki is Lothur in the WK.  Loki tricked Hodr, who was blind, into killing Baldr with a mistletoe projectile.

Baldr is dead by the time of the events in the WK. Baldr’s death is alluded to in several places in the WK. When Able is talking with Setr in The Wizard, Setr asks if there are bad Overcyns. Able says:

I explained that there was said to be one at least, and that the rest—though they punished him—did not take his life for his brothers’ sake.

This is a reference to Loki’s/Lothur’s plan to kill Baldr, and his subsequent punishment by the other gods of Skai/Asgard.   Loki was not killed, but imprisoned until Ragnarok in Norse mythology. Its unclear how the gods of Skai punished Lothur for Baldr’s death.

Lothur later threatens to kill Gylf when we finally meet him near the end of The Wizard. Lothur says that the Valfather would forgive him, as he has already forgiven him “worse.” Another reference to the death of Baldr.

I think the generally poor state of affairs in Mythgarthr is cosmic fallout from the death of Baldr. His death has left a spiritual void or upset that has affected the lower worlds. In Norse legend, Baldr’s death began the negative chain of events that eventually culminated in Ragnarok.

Let me expand on the “Real Able”/Baldr connection in the WK.  First, Baldr has a blind brother in Hodr and, and Able had one in “Blind” Berthold.  Second, Berthold mentions that he and other surviving men of Griffinsford were herded into a pond by the giants after their battle. They were then surrounded and had “brands” thrown at them. This is a good match for the death of Baldr in Norse legend.  The other gods had surrounded him and were throwing sticks, rocks and other objects at him as sort of a joke, since nothing could harm him (except mistletoe).  Berthold mentions that he hid in the pond, but when be got out, he slipped, and his shadow fell back in the pond and stayed there.

The reference to the “shadow” may be the signal that the Real Able died in the pond.  The Real Able was Berthold’s little brother, and like a “shadow” to him.  I also note that Neil Gaiman published a book in 2001, American Gods, that featured a reincarnated Baldr with the name …… “Shadow“.  Gaiman and GW are friends and have collaborated on work before, and I can believe that GW would subtly allude to a Gaiman novel that featured the same protagonist.

As an aside, American Gods and the WK have some intriguing similarities:

• Both are about the gods of mythology interacting with people from contemporary America. In Gaiman’s books, versions of the Norse, and other, gods exist in America. In the WK, an American goes to a world where the Norse gods are real.
• Both have a central character who is a version of Baldr who dies during the course of the story
• Both American Gods and Golden City Far (a companion piece to the WK) have supernatural female characters with similar names based on legends of the Middle East: Bilquis, Biltis.
• Both character’s primary divine relationship is with Odin. Loki/Lothur is an adversary in both works.

I wouldn’t be shocked if the two men jointly came up with the idea to write these two books.  It reminds me of how J.R.R. Tolkien and C.S. Lewis made a deal where Lewis would write a “space” story if Tolkien did a “time travel” story.  Lewis wrote his “Space Trilogy”, and Tolkien started, but did not finish, “The Lost Road.” Remember, Gaiman also had the only cover blurb on the first edition of The Knight.

One of Able’s dreams may show exactly how the Real Able died. In Chapter 41 of The Knight, Able dreams about trying to save someone who is drowning.  The person he helps won’t let go and is now drowning him. I think the Real Able was trying to save his bigger, stronger brother from drowning in the pond.  The badly injured Berthold accidentally drowned his brother Able in trying to stay alive. An alternative possibility is that the Real Able was struck by one of the brands the giants threw at the men in the pond. A brand would probably be a wooden torch or stick, sort of like the mistletoe arrow that Hodr shot.

In Norse mythology, Hodr was punished for killing Baldr by being killed in turn.  Berthold is sort of “punished” by being captured and blinded by the giants. After Baldr died, his wife Nanna (“mother”) killed herself.  The Real Able’s mother, Mag, committed suicide on the Isle of Glas around the time of the Real Able’s death.

Able/Art is also troubled by bad dreams for much of The Knight, and Baldr was troubled by bad dreams before he died.  According to wikipedia, the name Baldr also means “king” or “lord” in Old English, and Mag tells Able that he was a “king” to her, Berthold and her husband.

Hodr and Baldr’s tale does have a happy ending of sorts. They are freed from Hel and reunited after Ragnarok. In the WK, Able rescues Berthold and heals him and Gerda.

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Knight Notes: The Knight, Chapters 48-54

This section covers Able’s meeting with Lord Beel through his learning Idnn’s role in the embassy to Utgard.

Chapters 48-54: Too Much Honor, The Sons of the Angrborn, Who Told My Daughter?, Archery, To Pouk, Boons, Idnn

Chapter Summaries

Able is introduced to the suspicious Lord Beel in Chapter 48, and is recruited to his mission.  The embassy is attacked by the Mice in Chapter 49, and Able leads the defense. In Chapter 50, Lord Beel becomes even more suspicious of Able. Garvaon and Able compete in an archery contest in Chapter 51, which Able wins.  Able then sends Gylf to hunt for Pouk in the next chapter. Able claims a boon from Garvaon in Chapter 53, and the readers learn Idnn’s role in the embassy in Chapter 54.

Lord Beel

Lord Beel is the grandson of King Pholsung, and a cousin of King Arnthor. His unnamed father, “a Prince”, was the younger brother of King Uthor.  He has ably served in a number of government positions in Celidon, and has been entrusted with a mission to Utgard:  Get the Angrborn to back off long enough so that Arnthor can turn his attentions to the Osterlings.  A mule train with gifts for King Gilling is under his control.

Beel’s origins had me pretty well stumped for a while, but that is because he is a composite of multiple figures from mythology and the Bible. Able makes a point to emphasize how short Beel is.  This leads me to believe that his Biblical counterpart is Zacchaeus.  Zacchaeus was so short he climbed a tree to see Jesus.  A supporting piece of evidence is that Beel mentions that he was Celidon’s First Lord of the Exchequer for seven years. An exchequer was a British position responsible for tax collection. Interestingly, Zacchaeus was also a tax collector.  Able and Beel dine together several times, as Jesus did with Zacchaeus.

I think Beel is also based on King Hoel of Cornouaille of Arthurian legend. King Hoel was a cousin/ally of King Arthur. The name Cornouaille may be related to Cornwall, which can mean “headland.” A headland is a geographic feature, which may include a sea cliff, like Beel’s “Coldcliff” origin. See the picture at the link for headland.  King Hoel had a daughter known as Iseault of the White Hands, and I believe that Idnn is an allusion to the Iseault of legend. There is also a story by Geoffrey of Monmouth where Hoel’s realm is menaced by a giant that kidnaps his niece. Arthur tracks and slays the giant. This tale is also included in Thomas Malory’s compilation of Arthurian stories.  Beel could also be based on the Duke of the Jack the Giant Killer tale.

Finally, Beel is based on King Aeetes of Colchis, of the Golden Fleece story.  Beel gives Toug and others a number of difficult tasks in Utgard,  like Aeetes gave Jason as a condition for getting the Fleece. Aeetes also had a devoted daughter named Chalchiope, as Beel had with Idnn. More on the Fleece in a future post.

Christian Allegory: The Questioning of Jesus by Pilate

Beel’s lengthy interrogation of Able in his tent is an allusion of Pilate’s questioning of Jesus.  Beel is particularly concerned with Able’s status, whether he is noble or of gentle birth.  Beel asks if Able thinks himself invincible, and Able has says he never said it, or says other people have said it. This calls to mind Pilate asking Jesus whether he was King of the Jews, and Jesus saying that it was Pilate or others who said so. Beel ultimately allows Able to sit down, satisfied he is of peasant origin. This is like Pilate initially finding no fault with Jesus, and considering his release. I am not suggesting Beel is supposed to be Pilate, Lord Thunrolf largely plays that role.

Christian Allegory: The Crown of Thorns and Jesus’ Death

The gold helmet that Able wins from the archery contest is an allusion to the Crown of Thorns.  Able splits the rock behind the target, an allusion to the reported splitting of rocks after Christ died in the Gospel of Matthew. Able then causes a landslide with his next shot, which is a reference to an earthquake that occurred after Jesus died, also in Matthew.

Able feels bad and goes to sleep in a crevice in a rock, an allusion to Jesus being in the tomb. He returns and the gold helmet is on his bed. It fits like it was made for him.

Idnn

As Michael Andre-Driussi (MAD) notes in his The Wizard Knight Companion (WKC), Idnn is based on the goddess Idunn of Norse mythology.  She is also the counterpart to a number of “captive princesses” of legend, which has been described as the “princess and the dragon” motif. In particular, Olwen of the Culhwch and Olwen tale, and Iseault of the Tristan story. She may also have a counterpart in Greek Mythology. The mission to Utgard is partly based on the Jason and the Argonaut legend. Atalanta is the only female argonaut. Atalanta was a huntress, and Idnn was skilled with a bow.  Idnn’s argumentative ride with Able calls to mind Atalanta’s footrace with Hippomenes.

Idnn is also based on the Duke’s daughter from the Jack the Giant Killer tale. Able describes Idnn as “doe eyed”, and the Duke’s daughter had been turned into a deer by the giant’s sorcerer (a role Thiazi is playing).

She is also a personification of the self-playing magic harp from the Jack and the Beanstalk tale.  Able describes her voice “as a guitar that some girl playing alone in a garden at night” and “acoustic guitar” in Chapter 48 of The Knight. Idnn the magic harp is one of the three Beanstalk treasures rescued from the giant’s castle. Again, I subscribe to John Clute’s observation that GW does not use words inadvertently. She will not be the last character in the WK to personify an object of legend.

Arabian Nights

During their ride together, Idnn tells Able she has thought up “about a thousand” stories to take her mind off her coming betrothal to King Gilling. Mani brokers a deal to delay Able from sending Idnn back to her minders. GW is alluding to the Arabian Nights (also known as One Thousand and One Nights) in this scene. Idnn and Mani play the part of Scheherazade and her sister, and Able is the Persian king. In Arabian Nights, a new bride told a new story to her King and husband every night to delay her execution. Idnn makes up a story about her, Mani and Able on the spot.

Sir Garvaon

Garvaon is another WK character with a very a complicated background.  As I noted in my prior posts on name origins, he is loosely based on a variety of characters from literature and mythology, including Culhwch and Theseus’s friend Pirithous. Culhwch dealt the death blow to a giant king, like Garvaon killed Gilling.

The archery contest between Garvaon and Able is partly based on the Theseus story.  Pirithous had heard of Theseus’s reputation, and challenged him.  They decided not to kill each other, and instead became friends. Similarly Able and Garvaon exchange boons after the archery competition. Able and Garvaon fighting off the Mice in Chapter 49  seems to be a based on the Theseus and Pirithous story.

Garvaon has some Biblical counterparts, but I am a bit torn on these.  At a minimum, he represents Lazarus.  Lazarus died, but was then resurrected by Jesus.  Jesus was somewhat chided by Martha in the Bible for taking so long to come to Lazarus’ aid when he was sick.  Similarly, Able stays on the sideline during the fight with Setr, and feels the need to explain his inaction later.

Another connection is to Judas Iscariot.  Judas was a betrayer, and the only one of the 12 Apostles to die in the Gospels.  Garvaon is the only member of the Utgard expedition to die in the WK.

I have already linked Garsceg with Judas, but I think this may be an example of two characters in the WK alluding to the same person.  What is Garvaons’s betrayal? It is the slaying of King Gilling, which was a betrayal of sorts of Beel’s embassy and Queen Idnn of Jotunland.  If Garvaon is Judas, he is an alternative history Judas who repented and was forgiven, rather than one who committed suicide.  Able judges the slaying of Gilling “no crime.” Garvaon’s manor is also called Finefield, and Judas was reputedly buried in a “Potter’s Field.”  Again, this is one of the links I am less confident about.  Garvaon may purely be a Lazarus reference.

Garvaon is also playing the role of Sir Balin of Arthurian legend, which is explained in some other posts.

Robin Hood elements

(The Robin Hood elements are a late addition to this series, and often don’t flow well with the rest of the posts).

The archery contest here and in Kingsdoom are also allusions to the Robin Hood legend.  In particular, the competition for the Gold Helmet recalls the story of Robin Hood and the Golden Arrow.  Robin participates in a number of archery contests in various Child Ballads or more recent retellings of the Robin Hood story, which he usually wins.

Sir Garvaon is probably the WK’s version (a more benign one) of Sir Guy of Gisbourne. Robin and Guy participate in an archery contest in one Child Ballad, like the contest here.  They are romantic rivals for Marian in some stories, and Garvaon assumes Able is a rival for Idnn’s hand. Guy is killed in most versions of the legend, as Garvaon dies in the WK.  Robin has a violent dream about Guy of Gisborne in the Child Ballad, and Able dreams about Garvaon’s death.

The Embassy to Utgard

When I was well into The Wizard, I grew somewhat frustrated that the Utgard section took up so much space. I wanted Able to get to Kingsdoom to deliver the message.  However,  the visit to Utgard is the main adventure in the WK, other than Able trying to win Disiri.  Tor’s decision to break the WK into two books sort of obscures this fact.

GW based the visit to Utgard on many of the great quests of legend, including the Tale of Culhwch and Olwen, the Quest for the Holy Grail, and Jason and the Argonauts’ Quest for the Golden Fleece. I will do separate entries on those quests in other posts.

“Too Much Honor”

The title of Chapter 48 of The Knight is a reference to Dunsany’s The King of Elfland’s Daughter, which included a chapter titled “Too Much Magic.”

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Knight Notes: The Knight, Chapters 10-14

Chapters 10-14 : Frost, Gylf, Old Man Toug, Caesura, The Broken Sword

Chapter Summaries

There is a lot of action in these chapters, but not much requiring deep analysis.

Much time has passed from Chapter 9 early into Chapter 10. Able has spent the summer and early fall with Berthold, Disira and Ossar in the wilds around Glennidam.  Their peace is interrupted by the onset of cold weather, which allows the giants to raid Celidon.  Able encounters his first giant. He races back to Berthold’s hut to find Disira dead. Apparently she was killed by Seaxneat with an ax to the head.  Ossar is alive, and Berthold is missing.

In Chapter 11, Able meets the Bodachan, also known as the Earth Aelf, who provide him with Gylf, one of the Valfather’s hounds. Able places Ossar into the Bodachans’ custody, and they promise to raise him. Able and Gylf share a meal.

In Chapter 12, Able returns to Glennidam. He meets with Toug’s family, and explains what happened to Toug, Disira and Ossar. Able wants to avenge Disira, and gets directions to the Free Companies hideout.  Old Man Toug agrees to guide him and help fight.

In Chapter 13, Able, Gylf and Old Man Toug enter the woods to find the Free Companies. Able spends a lot of time in this “letter to Ben” reviewing his memories of Berthold, Ravd, and his feelings for Disiri.

In Chapter 14, Able finds and defeats the Free Companies.  Able plunders their cave, and finds Sir Ravd’s broken sword inside. Ravd is dead.

Ossar/Oscar  and Ossian/Oisin

I think some of the events described in these chapters are allusions to the legend of Oisin and Oscar, and maybe the poetic work Ossian, by James McPherson.  Again, I am following the advice of Clute that everything in a GW story is there for a reason, and Neil Gaiman, who advises readers of GW to “trust the text implicitly.”  Let’s review:

• In Chapter 10, while caring for Ossar, Able sees a doe and fawn. However, he doesn’t shoot it, even though he is very hungry. He thinks the doe is the same doe he saw turn into a girl at the end of Chapter 9.
• This is confirmed when the Bodachan give him Gylf in Chapter 11. Able meets the Bodachan who masqueraded as a deer. He gives Ossar into their keeping, and the female says they will raise and “educate” him.
• Oisin was a figure in Irish legend, and his name is spelled Ossian in English.
• Oisin’s mother was turned into a deer by a druid. She encounters the famous Irish warrior, Finn MacCool, who catches her but doesn’t kill her.  She turns back into a human, and she and MacCool conceive Oisin as their child. The mother is turned back into a deer again by a druid.  Oisin grows up, marries, and has a child named Oscar  (which means “deer friend”).

A Scotsman (not another one!) named James McPherson published a work called Ossian in 1761.  McPherson claimed he had discovered some epic poems written in Gaelic by Ossian, who lived in the third century AD, and then translated them into English.  Ossian had apparently written this epic as an old man, and it tells the tale of his father Fingal, himself, and other figures of Irish and Scottish folklore.  Most scholars believe that McPherson is the actual author, that he based the work on Scottish folk tales, and that no Ossian existed.

So, I think this bit about the deer girl/Aelf and baby Ossar is an allusion to the legend of Oisin and Oscar, and perhaps the Ossian controversy.  Having the Aelf “educate” baby Ossar in Aelfrice may be GW’s humorous attempt to explain how Ossian came to learn the tales he passed down (i.e. McPherson’s Ossian really came from the parallel world of Mythgarthr).  Able is sort of playing the role of Finn MacCool here, so its also another example of GW exploring the “Hero with a thousand faces” monomyth.

Gylf and The Wild Hunt

GW taps the legend of The Wild Hunt with the introduction of Gylf.  In the WK, the Valfather leads a pack of hounds out from time to time to hunt down monsters in Skai. Sometimes the young offspring are lost during the hunts due to storms, etc.. The  Wild Hunt of our legends is often led by Odin, who the Valfather is the counterpart of.

A White Stag

Able and Old Man Toug see a white deer in Chapter 13.  Able and Gylf are quiet make no effort to hunt it. Old Man Toug calls it a “cloud buck.”

In my post on Chapter One, I have proposed that Able’s real honorific is “The High Hart”, not the “High Heart.”  And that the Hart is a reference to the white stag of legend, which is associated with spiritual development. GW seems to signal confirmation, as he calls it a “cloud buck.” Able will later name his unicorn of Skai “Cloud.”

Old Man Toug

Old Man Toug is a version of the Apostle Bartholomew, which I explain in the post on Biblical counterparts at the end of this series.

Old Man Toug is also another Robin Hood character, here Will Stutely. Will was famous for being rescued from hanging in several stories.  Old Man Toug’s capture matches Child Ballad 141 about Will Stutely. There, Stutely goes ahead to spy on the Sheriff of Nottingham, and is captured after killing two of his men.   Similarly, Old Man Toug is captured after getting separated from Able and killing two of Jer’s (the Sheriff’s) men. Old Man Toug is being hung by a rope from a tree when Able rescues him.

The Dual Attack

In earlier readings of the WK, I accepted that the simultaneous Free Company attack and Angrborn arrival near Berthold’s hut was a coincidence. Or that this was simply GW moving the story along. Something had to happen to get Able out of the Glennidam forest. But it does seem strange that the giants came all that way just to get Berthold.  And why did Seaxneat wait all those months to kill Disira? Everyone in Glennidam knew that Able had been sent in search of her by Ravd, and that Able was living with Berthold (we know it was Seaxneat because of the turned in footprints Able saw, and Seaxneat had been described as having feet like that).

Was there some mover behind these attacks?   One possiblity is Setr.  Setr wants Able as his champion against Kulili.  Setr was a powerful sorcerer, and we learn in the WK that sorcerers have some ability to see the future (Arnthor saw his own death at the River Battle). Perhaps Setr saw that a champion would arise from Griffinsford, from Black Berthold’s family. This may be the reason he kidnapped Mag earlier; to recruit the real Able, when he grew up, to be his champion against Kulili. The real Able did visit the Isle of Glas, but he was unable to free Mag. He later died, maybe because he refused to cooperate and was then killed in the destruction of Griffinsford.

Setr has now learned that another Able has arisen near Griffinsford. To get Able to move along, he directs/encourages a bandit/giant attack to remove Able’s reasons for staying: Berthold and Disira/Ossar.

Related to this is the fluctuating strength of the Free Companies. When Able asks Toug’s family how many bandits there might be, they suggest between five and ten. When Svon recounts his memory of the fight in The Wizard, he describes Ravd fighting a foe to numerous to count, and slaying scores of bandits. For some reason they gathered in great numbers when Ravd came through. Setr acting behind the scenes?

Another possibility is the giant Thiazi. Thiazi is a sorcerer and practices divination (seeing the future). We learn in The Wizard that King Gilling wants to enlist Able into this service. This is because Thiazi has learned through his magic that this will help Gilling secure his rule of Utgard. Perhaps Thiazi saw that Berthold was important to Able, and arranged his kidnapping to bring Able north? But I discount this possibility.

If you want to be really cynical, then you might nominate Disiri herself for sponsoring the attacks.  Able wasn’t going to deliver any message to King Arnthor if he hung around in the woods with Berthold and Disira for the rest of his life.

In closing, I think this is either just GW moving the story along, or Setr’s hand at work.

Caesura

This seemed an odd choice for a chapter title. A caesura is a full pause in a line of poetry or song. It probably refers to the later half of Chapter 13, when Able breaks off from relating the hunting of the bandits and seems be speaking directly to Ben about this feelings for Disiri. He emphasizes that his feelings are so strong that everything else that happened through the River Battle was secondary.  He was truly bewitched by her kiss.  Disiri is, in part, an example of La Belle Dame Sans Merci, or femme fatale.

Christian Allegory

While Ravd is a representation of John the Baptist, the incident with the bandit’s cave is from the story of Lazarus.  Jesus had come to Bethany on hearing that his friend Lazarus was sick.  Jesus cried when he arrived and learned that Lazarus was dead.  The cave where Able find’s Ravd’s sword is an allusion to Jesus arriving at Lazarus’s Tomb. Able weeps for Ravd, like Christ did for Lazarus. I think its the only passage in the Gospels where Jesus weeps over the death of a specific person.

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