Le Morte Darthur: The Winchester Manuscript (Oxford World's Classics)

by Malory, Thomas

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  Then Sir Lancelot never after ate but little meat, nor drank, till he was dead; for then he sickened more and more, and dried and dwindled away. For the bishop nor none of his fellows might not make him to eat, and little he drank, that he was waxen by a cubit* shorter than he was, that the people could not know him. For evermore, day and night, he prayed, but sometime he slumbered a broken sleep; ever he was lying grovelling on the tomb of King Arthur and Queen Guenivere. And there was no comfort that the bishop, nor Sir Bors, nor none of his fellows could make him, it availed not.

  So within six weeks after, Sir Lancelot fell sick and lay in his bed; and then he sent for the bishop that there was hermit, and all his true fellows. Then Sir Lancelot said with dreary Steven,* ‘Sir bishop, I pray you give to me all my rites that longeth to a Christian man.’

  ‘It shall not need you,’ said the hermit and all his fellows, ‘it is but heaviness of your blood, ye shall be well mended by the grace of God tomorrow.’

  ‘My fair lords,’ said Sir Lancelot, ‘wit you well my careful body will into the earth, I have warning more than now I will say;* therefore give me my rites.’

  So when he was houselled and eneled,* and had all that a Christian man ought to have, he prayed the bishop that his fellows might bear his body to Joyous Gard—some men say it was Alnwick, and some men say it was Bamborough—‘howbeit,’ said Sir Lancelot, ‘me repenteth sore, but I made my vow some time, that in Joyous Gard I would be buried. And because of breaking of my vow, I pray you all, lead me thither.’ Then there was weeping and wringing of hands among his fellows.

  So at a season of the night they all went to their beds, for they all lay in one chamber. And so after midnight, against day, the bishop that was hermit, as he lay in his bed asleep, he fell upon a great laughter. And therewith the fellowship awoke and came to the bishop, and asked him what he ailed.

  ‘Ah, Jesu mercy,’ said the bishop, ‘why did ye wake me? I was never in all my life so merry and so well at ease.’

  ‘Wherefore?’ said Sir Bors.

  ‘Truly,’ said the bishop, ‘here was Sir Lancelot with me with more angels than ever I saw men in one day. And I saw the angels heave up Sir Lancelot unto heaven, and the gates of heaven opened against him.’

  ‘It is but dretching of swevens,’* said Sir Bors, ‘for I doubt not Sir Lancelot aileth nothing but good.’

  ‘It may well be,’ said the bishop. ‘Go ye to his bed, and then shall ye prove the sooth.’

  So when Sir Bors and his fellows came to his bed, they found him stark dead; and he lay as he had smiled, and the sweetest savour about him that ever they felt.* Then was there weeping and wringing of hands, and the greatest dole they made that ever made men. And on the morn the bishop did his Mass of requiem; and after, the bishop and all the nine knights put Sir Lancelot in the same horse bier that Queen Guenivere was laid in before that she was buried. And so the bishop and they all together went with the body of Sir Lancelot daily till they came to Joyous Gard, and ever they had a hundred torches burning about him. And so within fifteen days they came to Joyous Gard; and there they laid his corpse in the body of the choir, and sang and read many psalters and prayers over him and about him. And ever his visage was laid open and naked, that all folks might behold him. For such was the custom in those days, that all men of worship should so lie with open visage till that they were buried. And right thus as they were at their service, there came Sir Ector de Maris that had seven years sought all England, Scotland, and Wales seeking his brother Sir Lancelot.

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  And when Sir Ector heard such noise and light in the choir of Joyous Gard, he alit and put his horse from him, and came into the choir, and there he saw men sing and weep; and all they knew Sir Ector, but he knew not them.

  Then went Sir Bors unto Sir Ector, and told him how there lay his brother Sir Lancelot, dead; and then Sir Ector threw his shield, sword, and helm from him. And when he beheld Sir Lancelot’s visage, he fell down in a swoon. And when he woke, it were hard any tongue to tell the doleful complaints that he made for his brother.

  ‘Ah, Lancelot,’ he said, ‘thou were head of all Christian knights! And now I dare say,’ said Sir Ector, ‘thou, Sir Lancelot, there thou liest, that thou were never matched of earthly knight’s hand. And thou were the courteoust knight that ever bore shield; and thou were the truest friend to thy lover that ever bestrode horse; and thou were the truest lover of a sinful man that ever loved woman; and thou were the kindest man that ever struck with sword; and thou were the goodliest person that ever came among press of knights. And thou was the meekest man and the gentlest that ever ate in hall among ladies, and thou were the sternest knight to thy mortal foe that ever put spear in the rest.’

  Then there was weeping and dolour out of measure.

  Thus they kept Sir Lancelot’s corpse aloft fifteen days, and then they buried it with great devotion. And then at leisure they went all with the Bishop of Canterbury to his hermitage, and there they were together more than a month.

  Then Sir Constantine, that was Sir Cador’s son of Cornwall, was chosen king of England; and he was a full noble knight, and worship-fully he ruled this realm. And then this King Constantine sent for the Bishop of Canterbury, for he heard say where he was; and so he was restored unto his bishopric, and left that hermitage. And Sir Bedivere was there ever still hermit to his life’s end.

  Then Sir Bors de Ganis, Sir Ector de Maris, Sir Gahalantine, Sir Galihud, Sir Galihodin, Sir Blamor, Sir Bleoberis, Sir Villiars le Valiant, Sir Clarrus of Cleremont, all these knights drew them to their countries—howbeit King Constantine would have had them with him, but they would not abide in this realm. And there they all lived in their countries as holy men. And some English books make mention that they went never out of England after the death of Sir Lancelot, but that was but favour of makers.* For the French book maketh mention, and is authorized, that Sir Bors, Sir Ector, Sir Blamor, and Sir Bleoberis went into the Holy Land there as Jesu Christ was quick and dead, and anon as they had established their lands.* For the book saith, so Sir Lancelot commanded them for to do or ever he passed out of this world. And these four knights did many battles upon the miscreants or Turks;* and there they died upon a Good Friday for God’s sake.

  Here is the end of the whole book of King Arthur, and of his noble knights of the Round Table, that when they were whole together there was ever a hundred and forty. And here is the end of the death of Arthur. I pray you, all gentlemen and gentlewomen that readeth this book of Arthur and his knights from the beginning to the ending, pray for me while I am alive, that God send me good deliverance, and when I am dead, I pray you all pray for my soul.

  For this book was ended the ninth year of the reign of King Edward the Fourth* by Sir Thomas Malory, knight, as Jesu help him for His great might, as he is the servant ofjesu both day and night*

  APPENDIX

  CAXTON’S PREFACE

  After that I had accomplished and finished divers histories, as well of contemplation as of other historical and worldly acts of great conquerors and princes, and also certain books of examples and doctrine, many noble and divers gentlemen of this realm of England came and demanded me, many and ofttimes, wherefore that I have not done made* and imprinted the noble history of the Sangrail, and of the most renowned Christian king, first and chief of the three best Christian and worthy, King Arthur, which ought most to be remembered among us English men before all other Christian kings.

  For it is noteworthily known through the universal world that there be nine worthy and the best that ever were, that is to wit, three paynims,* three Jews, and three Christian men.* As for the paynims, they were before the Incarnation of Christ, which were named: the first, Hector of Troy, of whom the history is common both in ballad and in prose; the second, Alexander the Great; and the third, Julius Caesar, Emperor of Rome, of whom the histories be well-known and had. And as for the three Jews, which also were before the Incarnation of our Lord, of whom the f
irst was Duke Joshua, which brought the children of Israel into the land of behest;* the second David, King of Jerusalem; and the third Judas Maccabaeus—of these three the Bible rehearseth all their noble histories and acts. And sith the said Incarnation have been three noble Christian men installed and admitted through the universal world into the number of the nine best and worthy, of whom was first the noble Arthur, whose noble acts I purpose to write in this present book here following. The second was Charlemagne, or Charles the Great, of whom the history is had in many places both in French and in English; and the third and last was Godfrey of Bouillon, of whose acts and life I made a book unto the excellent prince and king of noble memory, King Edward the Fourth.*

  The said noble gentlemen instantly required me to imprint the history of the said noble king and conqueror, King Arthur, and of his knights, with the history of the Sangrail, and of the death and ending of the said Arthur, affirming that I ought rather to imprint his acts and noble feats, than of Godfrey of Bouillon or any of the other eight, considering that he was a man born within this realm, and king and emperor of the same; and that there be in French divers and many noble volumes of his acts, and also of his knights. To whom I answered, that divers men hold opinion that there was no such Arthur; and that all such books as be made of him be but feigned and fables, because that some chronicles make of him no mention nor remember him nothing, nor of his knights.*

  Whereto they answered, and one in special said that in him that should say or think that there was never such a king called Arthur might well be aretted* great folly and blindness; for he said that there were many evidences of the contrary. First, ye may see his sepulchre in the monastery of Glastonbury;* and also in Polychronicon* in the fifth book the sixth chapter, and in the seventh book the twenty-third chapter, where his body was buried, and after found and translated* into the said monastery. Ye shall see also in the history of Boccaccio, in his book De casu principum*, part of his noble acts, and also of his fall. Also Galfridus in his Brutish book* recounteth his life. And in divers places of England many remembrances be yet of him and shall remain perpetually, and also of his knights. First in the Abbey of Westminster, at Saint Edward’s shrine, remaineth the print of his seal in red wax closed in beryl, in which is written ‘Patricius Arthurus, Britannie, Gallie, Germanie, Dacie, Imperator.’* Item in the castle of Dover ye may see Gawain’s skull and Craddock’s mantle;* at Winchester, the Round Table;* in other places, Lancelot’s sword and many other things. Then all these things considered, there can no man reasonably gainsay but there was a king of this land named Arthur. For in all places, Christian and heathen, he is reputed and taken for one of the nine worthy, and the first of the three Christian men. And also he is more spoken of beyond the sea, more books made of his noble acts than there be in England: as well in Dutch,* Italian, Spanish, and Greek, as in French. And yet of record remain in witness of him in Wales, in the town of Camelot, the great stones and marvellous works of iron lying under the ground, and royal vaults, which divers now living hath seen.* Wherefore it is a marvel why he is no more renowned in his own country, save only it accordeth to the word of God, which saith that no man is accepted for a prophet in his own country.

  Then, all these things foresaid alleged, I could not well deny but that there was such a noble king named Arthur, and reputed one of the nine worthy, and first and chief of the Christian men. And many noble volumes be made of him and of his noble knights in French, which I have seen and read beyond the sea, which be not had in our maternal tongue; but in Welsh be many and also in French—and some in English, but nowhere nigh all. Wherefore, such as have late been drawn out briefly into English I have after the simple cunning* that God hath sent to me, under the favour and correction of all noble lords and gentlemen, enprised* to imprint a book of the noble histories of the said King Arthur and of certain of his knights, after a copy unto me delivered; which copy Sir Thomas Malory did take out of certain books of French, and reduced it into English.

  And I, according to my copy, have done set it in imprint, to the intent that noble men may see and learn the noble acts of chivalry, the gentle and virtuous deeds that some knights used in those days, by which they came to honour; and how they that were vicious were punished and oft put to shame and rebuke; humbly beseeching all noble lords and ladies, with all other estates,* of what estate or degree they be of, that shall see and read in this said book and work, that they take the good and honest acts in their remembrance, and to follow the same; wherein they shall find many joyous and pleasant histories, and noble and renowned acts of humanity, gentleness, and chivalries. For herein may be seen noble chivalry, courtesy, humanity, friendliness, hardiness, love, friendship, cowardice, murder, hate, virtue, and sin. Do after the good and leave the evil, and it shall bring you to good fame and renown.

  And for to pass the time this book shall be pleasant to read in; but for to give faith and belief that all is true that is contained herein, ye be at your liberty. But all is written for our doctrine,* and for to beware that we fall not to vice nor sin, but to exercise and follow virtue, by which we may come and attain to good fame and renown in this life, and after this short and transitory life, to come unto everlasting bliss in heaven: the which he grant us that reigneth in heaven, the blessed Trinity. Amen.*

  EXPLANATORY NOTES

  FROM THE MARRIAGE OF KING UTHER UNTO KING ARTHUR

  How Uther Pendragon begot the noble conqueror King Arthur

  The opening and closing leaves of the manuscript are missing, so the beginning and ending are here transcribed from Caxton’s print. His spelling of names (Ulfius, Brastias, Merlin) is retained as standard. The main title to this opening series of episodes is taken from Malory’s conclusion to them (the end of Caxton’s Book IV, see p. 81); the subheading comes from Caxton’s summary of the contents of his Book I, since any indication as to what heading Malory himself might have given it is missing. Malory’s source for these opening sections of his work is the French prose romance known as the Suite de Merlin; Vinaver accordingly named this part of the work Merlin in his edition.

  [I.I]: book and chapter numbers are taken from Caxton, and are included here for ease of both reference within the text and cross-reference to other editions. Book numbers are repeated at the top of the page.

  the four Evangelists: i.e. the Gospels, which were commonly copied as a separate book.

  King Lot of Lothian and of Orkney: King Lot—named Loth by some other writers—is the originary legendary ruler of Lothian, hence the sharing of name between king and country. Scotland was divided into a number of independent kingdoms, Lothian among them, until the process of unification began in the ninth century. The Isles of Orkney, which in terms of the modern political configuration of Europe appear too remote to accord a ruler much power, were much more important in the early Middle Ages, since they served as the nexus of travel and communications between the Viking kingdom of Norway and the extensive Norse holdings in Scotland, northern Britain, and Ireland, finally reaching their peak of prosperity at around the time that the French prose romances of Arthur were being composed. They did not become a Scottish possession until the fifteenth century. Lot’s sons are always referred to as being ‘of Orkney’: the designation carried weight as well as a touch of exoticism for a medieval reader.

  that his wife nourish yours: it was common practice for babies to be suckled by a wet-nurse of a lower rank: for royal children this would normally be a lady of knightly class. Sir Ector’s wife is to suckle Arthur, while her own child, Kay, will be fostered by ‘another woman’.

  made them clean of their life: i.e. sought absolution for their sins.

  the French book maketh no mention: Malory often makes such references to omissions in his sources when he wants to put forward an unauthorized narrative detail or opinion of his own; they do not necessarily signal actual omissions. Here his aim is to increase the sense of topographical authenticity. St Paul’s was in Malory’s time the largest church within the Ci
ty of London, and the seat of the bishops of London—as indeed it still is, though the church Malory knew was destroyed in the Great Fire of 1666.

  to swear upon a book: i.e. a book of God’s word, such as the Gospels (see note to p. 5 above) or a service book; or possibly, since the scene takes place ‘in the greatest church of London’, an entire Bible—Bibles, being hand-copied on to parchment or vellum (sheep- and calf-skin), were bulky, expensive, and generally found only in larger religious institutions.

  will ye be my good and gracious lord: ‘good lordship’ carried a formal meaning in Malory’s time of political protection; it indicates a relationship of service from the vassal in return for support from the king. Although it would appear to provide a feudal bond, in the Wars of the Roses and at the end of the Morte ‘good lordship’ in fact generates factions that help to split the country.

  Candlemas: 2 February, the Feast of the Purification of the Virgin, when Christ was presented in the Temple and His mother supposedly underwent the ritual of ‘churching’ carried out after childbirth. Candlemas derives its name from the blessing of and procession with candles that forms the distinctive part of the ritual of the Mass for the day. It was the fourth most important feast day of the late-medieval liturgical year, after the Passion and Resurrection (Easter), the Nativity (Christmas), and the descent of the Holy Spirit (Pentecost or Whitsuntide, seven weeks after Easter): Pentecost is generally the occasion for the largest annual feast of Arthur’s court.