Spotlight on D. K. Marley, author of Kingfisher (The Kingfisher Series, Book One)

 

The past, future, and Excalibur lie in her hands.

Wales, 1914. Vala Penrys and her four sisters find solace in their spinster life by story-telling, escaping the chaos of war by dreaming of the romantic days of Camelot. When the war hits close to home, Vala finds love with Taliesin Wren, a mysterious young Welsh Lieutenant, who shows her another world within the tangled roots of a Rowan tree, known to the Druids as ‘the portal’.

One night she falls through, and suddenly she is Vivyane, Lady of the Lake – the Kingfisher – in a divided Britain clamoring for a High King. What begins as an innocent pastime becomes the ultimate quest for peace in two worlds full of secrets, and Vala finds herself torn between the love of her life and the salvation of not only her family but of Britain, itself.

"It is, at the heart of it, a love story – the love between a man and a woman, between a woman and her country, and between the characters and their fates – but its appeal goes far beyond romance. It is a tale of fate, of power, and, ultimately, of sacrifice for a greater good." - Riana Everly, author of Teaching Eliza and Death of a Clergyman.

 

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¸.•*´¨)✯ ¸.•*¨) ✮ ( ¸.•´✶

D. K. Marley

Fun Facts

(Stuff you may or may not already know!)

 I adore Scottish Terriers and West Highland Terriers. For 25 years I’ve owned four Scottish Terriers (Lulu, Wally, Maggie, and Molly) and currently own one West Highland Terrier named Daisy. To me, they are fireballs in a small package with the most adoring eyes.

In addition to my writing, I’ve been a graphic designer for 37+ years with my own company, White Rabbit Arts, and I now design book covers for historical fiction authors with The Historical Fiction Company at www.thehistoricalfictionpress.com/book-cover-packages . I am also the founder and CEO of The Historical Fiction Company, a website dedicated to all things historical fiction.

From 2012 to 2015, I was a wedding photographer and conceptual photographer with The White Rabbit Photography. Some of my photos were featured in galleries in Houston Texas, Orlando Florida, and at an international event in Estonia.

My ancestry is Scottish and English. I travelled to the area of my ancestry, which is in North Cumbria near Appleby and Kirby Stephen, a little town called Warcop, and discovered a connection between my family and well-known writer, Edith Wharton. Needless to say, I was thrilled. I traced my family history back to Lammerside Castle (the ruins are still there) and Sir Robert de Wauchope, of Norman descent. I also discovered that my distant great-grandmother down the line, is also the tenth-great-grandmother of Prince William – her name is Anne Wauchope (d. 1653). My great-grandfather came over to the United States in the late 1800s from Dorchester, arriving in Massachusetts. He married my great-grandmother, they had five children, then he disappeared without a trace. To this day, no one in the family knows what happened to him. I think there is a novel there to be written!!

One of my passions is travelling and something my husband and I love to do. Places I have travelled: every state in the United States except for Colorado, Alaska, and Hawaii; every province in Canada except for New Brunswick and Nova Scotia; every island in the Caribbean except for St Johns and Tortola; in Mexico – Cancun and Cozumel; in South American – Ecuador; in Europe – Paris, Versailles, and Switzerland; in the United Kingdom – London, Stratford-upon-Avon, Salisbury, Warwick, Windsor, Hampton Court, Edinburgh Scotland, Carlisle, and Cumbria.

 

D. K. Marley

D. K. Marley is a Historical Fiction author specializing in Shakespearean adaptations, Tudor era historicals, Colonial American historicals, alternate historicals, and historical time-travel. At a very early age, she knew she wanted to be a writer. Inspired by her grandmother, an English Literature teacher, she dove into writing during her teenage years, winning short story awards for two years in local competitions. After setting aside her writing to raise a family and run her graphic design business, White Rabbit Arts, returning to writing became therapy to her after suffering immense tragedy, and she published her first novel “Blood and Ink” in 2018, which went on to win the Bronze Medal for Best Historical Fiction from The Coffee Pot Book Club, and the Silver Medal from the Golden Squirrel Book Awards. Within three years, she has published four more novels (two Shakespearean adaptations, one Colonial American historical, and a historical time travel).

When she is not writing, she is the founder and administrator of The Historical Fiction Club on Facebook, and the CEO of The Historical Fiction Company, a website dedicated to supporting the best in historical fiction for authors and readers. And for fun, she is an avid reader of the genre, loves to draw, is a conceptual photography hobbyist, and is passionate about spending time with her granddaughter. She lives in Middle Georgia U.S.A. with her husband of 35 years, an English Lab named Max, and an adorable Westie named Daisy.

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The Legendary Origins of Merlin the Magician

Ancient Origins

Most people today have heard of Merlin the Magician, as his name has been popularized over the centuries and his story has been dramatized in numerous novels, films, and television programs. The powerful wizard is depicted with many magical powers, including the power of shapeshifting and is well-known in mythology as a tutor and mentor to the legendary King Arthur, ultimately guiding him towards becoming the king of Camelot. While these general tales are well-known, Merlin’s initial appearances were only somewhat linked to Arthur. It took many decades of adaptations before Merlin became the wizard of Arthurian legend he is known as today.

Merlin the wizard. Credit: Andy / flickr

It is common belief that Merlin was created as a figure for Arthurian legend. While Merlin the Wizard was a very prominent character in the stories of Camelot, that is not where he originated. Writer Geoffrey of Monmouth is credited with creating Merlin in his 1136 AD work, Historia Regum Britanniae – The History of Kings of Britain. While a large portion of Historia Regum Britanniae is a historical account of the former kings of Britain, Merlin was included as a fictional character (although it is likely that Geoffrey intended for readers to believe he was a figure extracted from long-lost ancient texts). Merlin was paradoxical, as he was both the son of the devil and the servant of God.

Merlin was created as a combination of several historical and legendary figures. Geoffrey combined stories of North Brythonic prophet and madman, Myrddin Wyllt, and Romano-British war leader, Ambrosius Aurelianus, to create Merlin Ambrosius. Ambrosius was a figure in Nennius' Historia Brittonum. In Historia Brittonum, British king Vortigern wished to erect a tower, but each time he tried it would collapse before completion. He was told that to prevent this, he would have to first sprinkle the ground beneath the tower with the blood of a child who was born without a father. Ambrosius was thought to have been born without a father, so he was brought before Vortigern. Ambrosius explains to Vortigern that the tower could not be supported upon the foundation because two battling dragons lived beneath, representing the Saxons and the Britons. Ambrosius convinced Vortigern that the tower will only stand with Ambrosius as a leader, and Vortigern gave Ambrosius the tower, which is also the kingdom. Geoffrey retells this story with Merlin as the child born without a father, although he retains the character of Ambrosius.

Illumination of a 15th century manuscript of Historia Regum Britanniae showing king of the Britons Vortigern and Ambros waching the fight between two dragons. ( Wikimedia Commons )

 In Geoffrey’s version of the story, he includes a long section containing Merlin’s prophecies, along with two other stories, which led to the inclusion of Merlin into Arthurian legend. These include the tale of Merlin creating Stonehenge as the burial location for Ambrosius, and the story of Uther Pendragon sneaking into Tintagel where he father Arthur with Igraine, his enemy’s wife. This was the extent of Geoffrey’s tales of Merlin. Geoffrey does not include any stories of Merlin acting as a tutor to Arthur, which is how Merlin is most well-known today. Geoffery’s character of Merlin quickly became popular, particularly in Wales, and from there the tales were adapted, eventually leading to Merlin’s role as Arthur’s tutor.

A giant helps Merlin build Stonehenge. From a manuscript of the Roman de Brut by Wace
 ( Wikimedia Commons )

Many years after Geoffrey’s Historia Regum Britanniae, Robert de Boron composed a poem called Merlin. Boron’s Merlin has the same origins as Geoffrey’s creation, but Boron places special emphasis on Merlin’s shapeshifting powers, connection to the Holy Grail, and his jokester personality. Boron also introduces Blaise, Merlin’s master. Boron’s poem was eventually re-written in prose as Estoire de Merlin, which also places much focus upon Merlin’s shapeshifting. Over the years, Merlin was interspersed through the tales of Arthurian legend. Some writings placed much focus upon Merlin as Arthur’s mentor, while others did not mention Merlin at all. In some tales Merlin was viewed as an evil figure who did no good in his life, while in others he was viewed favorably as Arthur’s teacher and mentor.

Merlin reciting his poem in a 13th-century illustration for ‘Merlin’ by Robert de Boron ( Wikimedia Commons )

Eventually, from the various tales emerged Merlin’s downfall, at the hands of Niviane (Vivien), the king of Northumberland’s daughter. Arthur convinces Niviane to stay in his castle, under Merlin’s encouragement. Merlin falls in love with Niviane. However, Niviane fears Merlin will use his magical powers to take advantage of her. She swears that she will never fall in love with him, unless he teaches her all of the magic he knows. Merlin agrees. Merlin and Niviane depart to return to Northumberland, when they are called back to assist King Arthur. As they are returning, they stop to stay in a stone chamber, where two lovers once died and were buried together. When Merlin falls asleep, Niviane places him under a spell, and traps him within the stone tomb, where he dies. Merlin had never realized that his desire for Niviane, and his willingness to teach her his magical ways, would eventually lead to his untimely death.

Merlin and Vivien dated 1867 by Gustave Dore ( Wikimedia Commons )

From Merlin’s inception through the writings of Geoffrey, the wizard appeared in many subsequent tales, stories, and poems. Today, Merlin is most well-known for being the wizard who tutored and taught the young Arthur, before he grew to become the King of Camelot. It was under Merlin’s counsel that Arthur became the king that he was. While this legend continues on today, it is interesting to see the many variations of Merlin, from an evil wizard, to a shapeshifter, to one who met his downfall from teaching his powers to the woman he loved. This powerful and versatile character caught the attention of many people centuries ago, and continues to play a prominent role in today’s storytelling.

By M R Reese

Tintagel Castle and The Legendary Conception of King Arthur

Ancient Origins

Tintagel Castle is a castle located on Tintagel Island, a peninsula connected to the North Cornwall coast in England by a narrow strip of land. This castle is said to have been an important stronghold from around the end of Roman rule in Britain, i.e. the 4th century AD, or the 5th century AD until the end of the 7th century AD. Tintagel Castle is perhaps best known for the claim that it was the place where the legendary King Arthur was conceived.

 The site where Tintagel Castle stands today is likely to have been occupied during the Roman era, as artifacts dating to this period have been found on the peninsula. Having said that, as structures dating to the Roman period have yet to be discovered, it is not entirely clear if Tintagel Island had been occupied during the Roman period.

The ruins of the upper mainland courtyards of Tintagel Castle, Cornwall. ( CC BY-SA 2.0 )

 It may be said with more certainty that the site was occupied between the end of the Roman period and the 7th century AD. Earlier in 2016, geophysical surveys revealed the existence of walls and layers of buildings at the site. Excavation in the later part of the year yielded walls, said to belong to a palace, a meter in thickness. Additionally, numerous artifacts were also unearthed, including luxury objects imported from distant lands. Such objects include fragments of fine glass, a rim of Phocaean red-slip wear, and late Roman amphorae, which are reported to have been used for the transportation of wine and olive oil from the Mediterranean to Tintagel.

It has also been reported that this palace belonged to the rulers of an ancient south-west British kingdom known as Dumnonia. This kingdom is said to have had its center in modern day Devon, and included parts of present day Cornwall and Somerset. It has been suggested that the story of King Arthur’s conception at Tintagel has something to do with the Kingdom of Dumnonia, or at least with its memory.

During the 12th century, the writer Geoffrey of Monmouth wrote the Historia Regum Britanniae (translated into English as ‘The History of the Kings of Britain’), a pseudohistorical account of British history. One of the figures in this account was King Arthur, whom, according to Geoffrey, was conceived at Tintagel. It has been suggested that Geoffrey was inspired by the memory of Tintagel as a royal site in earlier centuries to link it with the place of the legendary king’s conception.

According to legend, Arthur’s father, Uther Pendragon, fell in love with / lusted after Igraine, the wife of Gorlois of Cornwall, whose fortress was at Tintagel. Uther managed to persuade Merlin to use his magic to fulfil his desire. Merlin transformed Uther into the image of Gorlois, and he was able to enter Tintagel Castle to seduce the queen. It was by this way that Arthur is said to have been conceived.

An illustration by N. C. Wyeth for The Boy's King Arthur (1922) ( Public Domain )

During the 1230s, Richard, 1st Earl of Cornwall, second son of King John of England, and brother of King Henry III of England, decided to build a castle on Tintagel Island.

It has been pointed out that the castle was built based purely on the Arthurian legend connected to that site, and that it was of no military value whatsoever. The castle was inherited by the earl’s descendants, though they are said to have made little use of it. By the middle of the 14th century, about a century after the castle was built, the Great Hall is said to have been roofless, and another century later, the castle had fallen into ruins.

Ruins of the Norman castle at Tintagel. ( CC BY 2.5 )

It is the ruins of Richard’s castle that can still be seen today. The castle remains as the property of the Duchy of Cornwall, and may be visited by the public. In 2016, it was reported that an artwork depicting Merlin was carved into the rock face close to the spot where Arthur was said, according to legend, to have been conceived. In addition, a footbridge (the design of which was selected from a competition) to connect the mainland and the castle is planned to be built. Whilst some have viewed these positively, as they are aimed at bringing in more tourists, others have called it a ‘Disneyfication’ of the site.

Top image: Tintagel Castle, Cornwall. Photo source: ( CC BY 2.0 )

By Wu Mingren

Glastonbury: Archaeology is Revealing New Truths About the Origins of British Christianity

Ancient Origins

Roberta Gilchrist/The Conversation

 New archaeological research on Glastonbury Abbey pushes back the date for the earliest settlement of the site by 200 years – and reopens debate on Glastonbury’s origin myths.

Many Christians believe that Glastonbury is the site of the earliest church in Britain, allegedly founded in the first or second century by Joseph of Arimathea. According to the Gospels, Joseph was the man who donated his own tomb for the body of Christ following the crucifixion.

By the 14th century, it was popularly believed that Glastonbury Abbey had been founded by the biblical figure of Joseph. The legend emerged that Joseph had travelled to Britain with the Grail, the vessel used to collect Christ’s blood. For 800 years, Glastonbury has been associated with the romance of King Arthur, the Holy Grail and Joseph of Arimathea. Later stories connected Glastonbury directly to the life of Christ.

Joseph of Arimathea Preaching to the Inhabitants of Britain. William Blake (via British Museum)

In the 19th century, a popular West Country folk tale claimed that Christ had visited Britain with his great uncle, Joseph of Arimathea, in pursuit of the tin trade. The myth that Jesus visited Glastonbury remains significant for many English Christians today and is immortalised in the country’s unofficial anthem, Sir Hubert Parry’s hymn, Jerusalem, based on William Blake’s 1804 poem.

And did those feet in ancient time
Walk upon England’s mountains green:
And was the holy Lamb of God,
On England’s pleasant pastures seen!

 Historical accounts describe an “ancient” church on the site in the tenth century. It was still standing in the 12th century, described by the historian William of Malmesbury as “the oldest of all those that I know of in England”. But this revered and ancient church was destroyed by a devastating fire in 1184, along with much of Glastonbury Abbey.

Reconstruction of the old church. Centre for the Study of Christianity, Culture University of York, Author provided

The old church was the first structure to be rebuilt – a new chapel was erected on the site of the old church that had been destroyed by fire. The Lady Chapel that was consecrated in 1186 commemorates the old church and still stands today at Glastonbury Abbey. Any archaeological evidence for an early church would have been destroyed by the later construction of the crypt beneath the Lady Chapel.

Archaeological Evidence
So how can archaeology shed light on the question of Glastonbury’s origins? Research led by the University of Reading has reassessed the full archive of excavations that took place at Glastonbury Abbey throughout the 20th century.

The excavation records confirm that the site of Glastonbury Abbey was occupied before the foundation of the Anglo-Saxon monastery around AD 700. Near the site of the medieval Lady Chapel, there were traces of a timber hall within the bounds of the early monastic cemetery. A roughly trodden floor contained fragments of late Roman amphorae imported from the eastern Mediterranean, dating back to about 450–550AD.

Plan of the post Roman timber structure and associated late Roman amphorae. Liz Gardner, Author provided

A radiocarbon date pinpoints the demolition of the timber building to the eighth or ninth century. This suggests that the building was in use for a long period – extending from the pre-Saxon phase of the site at around 500AD and into the period of the Saxon monastery – potentially up to 300 years.

This new archaeological evidence does not prove the presence of an early church – or support a connection with Joseph of Arimathea. But it does confirm that the Anglo-Saxon monastery was preceded by a high-status settlement dating back to the fifth or sixth century – one with elite trading connections to the eastern Mediterranean. It may also suggest that the Saxon monastery carefully “curated” the timber building – in other words, preserved it for future generations, perhaps because it held special religious or ancestral significance for the monks.

Spiritual Meanings
Today, Glastonbury appeals to a wide range of spiritual seekers, many of whom are drawn by the abbey’s associations with Celtic Christianity. Joseph of Arimathea is important in making the connection to Glastonbury’s Celtic origins – the belief that Joseph founded a church of British Christianity that predated the Roman mission to England (from 597AD).

These archaeological findings are relevant to Glastonbury’s spiritual seekers because they push the origins of the site back to a period before the Anglo-Saxon abbey – into the time of the legendary King Arthur. In a personal letter to the director of Glastonbury Abbey, Geoffrey Ashe – the Arthurian expert and doyen of Glastonbury’s alternative community – commented on the significance of these archaeological findings.

To me, the most gratifying thing is the proof – at last – that the original community was British and existed before the Saxons’ arrival, as I always maintained. The foundation has now been moved back 200 years to the period where it belongs. Brilliant!

The archaeological research provides extensive new insight into Glastonbury Abbey in Anglo-Saxon and medieval times – including digital reconstructions of the Anglo-Saxon churches and the interior of the medieval Lady Chapel. For the first time, Glastonbury’s legendary traditions can be assessed alongside its archaeological evidence.

The Anglo-Saxon Church in its modern setting 1100AD. The Centre for the Study of Christianity & Culture, University of York, Author provided

Archaeology will not prove or disprove Glastonbury’s legendary associations with King Arthur or Joseph of Arimathea. But archaeology helps to explain what these myths meant to medieval people, how the story of Glastonbury has changed over time, and why it remains important to spiritual beliefs today.

Top image: The Lady Chapel, Glastonbury Abbey. Source: Public Domain

This article was originally published under the title ‘Glastonbury: Archaeology is Revealing New Truths About the Origins of British Christianity’ by Roberta Gilchrist on The Conversation, and has been republished under a Creative Commons License.

Faeries in the Realm of King Arthur

Ancient Origins

Faeries may be just figments of our imagination, but they may have deeper roots of Celtic origin embedded in oral narratives and serve to remind us of a long-forgotten belief system that embraced a metaphysical faerie otherworld. Medieval authors introduced an ethereal quality into the genre of literary myths, known as The Matter of Britain, while The Mabinogion, refers to a body of 13th and 14th century literature, that differed from The Matter of Britain, but was also rooted in early faerie belief systems in Wales. Geoffrey of Monmouth became the 12th century author who penned down oral folklore and introduced faeries into the realm of the legend of King Arthur.

King Arthur. A rough illustration of a Welsh version of the 15th century of the Historia Regum Britanniae of Geoffrey of Monmouth. (CC0)

The Roots of the Arthurian Mythos:
When Geoffrey of Monmouth produced his Historia Regum Britannia and Vita Merlini between 1135 and 1150, he became the central transmitter of the Arthurian mythos; from a largely oral testimony to a written body of legend that has continued to develop to this day. Geoffrey may have had access to some of the early sources, such as St Gildas’ De Excidio et Conquestu Britanniae (6th century) and Nennius’ Historia Brittonum (9th century) and possibly other lost literary sources, which suggest Arthur could have been a 5th or 6th century British chieftain. But it seems clear that much of his Historia and the Vita Merlini used an orally transmitted folklore to construct the ontology of the inhabitants of his Arthurian stories.

Although many scholars of the following generation, such as Giraldus Cambrensis, derided Geoffrey’s account of Dark-Age history as ‘a book full of lies and made-up fables’, it retained its influence over later medieval authors and helped to imbue a supernatural ambience into the literary mythical cycle that would come to be known as ‘The Matter of Britain’. Writers such as Chrétien de Troyes, Wolfram von Eschenbach and Sir Thomas Malory took the core of Geoffrey’s Historia and Vita Merlini, and proceeded to convert it to their own literary ends. In part this involved them taking the opportunity to culturally code the stories to their own social milieus, but they were also channeling some of the deeply embedded folkloric motifs contained in the legends, that have their roots in an ancient Celtic oral tradition.

Neil Rushton is an archaeologist and freelance writer who has published on a wide variety of topics from castle fortifications to folklore. His first book is Set the Controls for the Heart of the Sun

Top Image: Lancelot and Guinevere by Herbert James Draper (c.1890) (Public Domai

Magic into Myth: Avalon, Mystical Isle of Medieval Arthurian Literature

Ancient Origins

The Isle of Apples, Isle of the Blessed, and the Otherworld. These titles have long been associated with the magical resting place of the early medieval king, Arthur Pendragon. A realm imbued with magic, mystery and mysticism, Avalon is as much a metaphor as a true metaphysical realm.

 Its existence and the essence of Avalon had therefore varied from author to author. What was Avalon's role in medieval literature, then? Was it magical or metaphorical? Was it both? Was it entirely unrelated to Arthur? Well, the last question is evidently answered with a resounding "NO"; but is there a question about Avalon that can be answered with a resounding "yes"? This work will examine the ways in which Avalon was depicted in medieval literature, how it was altered over time, and some of the literary and historical implications of the site's supposed mysticism.

An artist’s interpretation of Avalon. (Iribel/Deviant Art)

Avalon is Discussed More than Visited
Avalon has long been a staple of the literature of King Arthur and the Knights of the Round Table. From it stems the majority of the magic that encompasses fairy-tale-esque retellings, and the pagan roots of the British world prior to the rise of Christianity under King Arthur’s reign.

In Avalon, the dreaded Morgan le Fay was taught the magic of the ancients, eventually using this magic to bring about the fall of King Arthur and his royal court. The precise name of the enchantress, and her role in Arthur’s story varies between retellings, but the roots of the dark sorceress who influences the court remains the relatively the same. Similarly, magic vs. sword and pagan vs. Christian have been used interchangeably as metaphors.

Morgan le Fay learned ancient magic on Avalon. (Manzanedo/Deviant Art)

Within medieval literature, Avalon appears to be discussed about more than it is seen. It is best remembered as Arthur’s eternal resting place. Literature discusses Avalon as the place from which magic stems, as a realm behind the veil of mists that encompasses the titular lake of the Lady of the Lake.

From Avalon, passed on by the Lady, comes the infamous sword Excalibur, and the intention behind its mystical/pagan origins is not only that it signifies Arthur as the “once and future king”, but also that Arthur has innately been tied to the world of Avalon. The Lady of the Lake, often portrayed as Lancelot’s mother and occasionally Merlin’s lover, has long alternated between being independent of Morgan le Fay and part of her. That is, the roles of the two are as often intertwined—one could even argue they are confused—as not.

Illustration by H.J. Ford for Andrew Lang's Tales of Romance, 1919. "Arthur meets the Lady of the Lake and gets the Sword Excalibur." (Public Domain)

Intertwining Arthur and Avalon
The primary medieval source of the myth of King Arthur comes from Geoffrey of Monmouth, 10th-11th century AD. Geoffrey’s Historia Regum Britanniae appears to have been utilized throughout the medieval period as an initial source for Arthurian legends. Portraying Arthur and his story in a historical fashion, Geoffrey’s history indicates that there likely was a historical Arthur, the details of which have always been scarce.

As such, the tales of Arthur and his knights have varied throughout the centuries, dependent upon the cultural perceptions and perspectives of the era. For example, the French writer Chrétien de Troyes (c. 12th century) emphasizes the more romantic aspects of being a knight under Arthur, and it is from Chrétien and his contemporaries that “courtly love” stems. 15th century Thomas Malory’s rendition Le Morte’ de Arthur provides a more comprehensive overview of Arthur and the Round Table, building upon Geoffrey's and Chrétien’s stories (among others).

Voyage of King Arthur and Morgan Le Fay to the Isle of Avalon, Frank William Warwick Topham (1838-1924). ( Public Domain )

It is widely believed that Geoffrey first mentioned Avalon as a mythical Otherworld, as well as Morgan le Fay as the island’s leader:

Geoffrey also says that Avalon is where Arthur’s sword, Caliburn [an earlier name of Excalibur], was forged, while the Vita Merlini provides another name for the same locations, the Insula Pomorum or Isle of Apples. The Avalon of the Vita is a utopian place where agriculture is self-sustaining and human life is longer, and is inhabited by nine sisters who are enchantresses (Morgan le Fay is the first of these nine).

Rushton, 215.

The taking of Excalibur by John Duncan. (Public Domain)

As Rushton states, Geoffrey of Monmouth called the leader of Avalon Morgan le Fay, and in this role she was often depicted as a powerful enchantress with the interests of Arthur and the survival of paganism in mind. (However when Morgan le Fay is blended with Arthur’s half-sister and the mother of his son, Mordred, her intentions are destructive). She has also been called Vivian or Morgaine, Arthur’s half-sister, and, in some instances—as mentioned above—she is occasionally blended with the character of the Lady of the Lake. (Thus, the reasons for her alternating allegiances in the legends.)

It is not Geoffrey, however, but Gerald of Wales who initially indicates that Avalon was the resting place of Arthur’s death. Writing in the 12-13th centuries, Gerald follows Geoffrey’s general depiction of Avalon, yet he asserts that Arthur dies before his body is taken to Avalon. Geoffrey, on the other hand, appears to imply that Arthur continued his life in Avalon after the fall of his kingdom.

While Gerald is not alone in his perception of the myth—as indicated by later writers of the myth such as 19th century Alfred Tennyson—Geoffrey’s viewpoint was more readily accepted in the medieval period and was subsequently borrowed by 13th century author William of Rennes, who “provides an idyllic description of Avalon, and the further detail that Arthur and a “royal maiden” who heals him and live together as a couple.”

‘The Last Sleep of Arthur in Avalon’ (1881-1898) by Edward Burne-Jones. (Public Domain)

The Debate on Avalon’s Existence
Avalon as a historical place has long been under debate as well. The elusiveness of the understanding of the location in British literature has made it nearly impossible to discern whether there truly was an Avalon or if Geoffrey created it with influences from the native Celtic religion. If Avalon did exist, it is usually attributed to Glastonbury in England, in part due to an island that disappeared sometime before or during the 12th century.

It also fits descriptions of the mythical isle, although—again—it is possible the island was imagined in the image of Glastonbury Tor without the Tor actually being the site. The debate of Avalon’s existence only grew when a pair of rich graves was discovered in Glastonbury near the mythologically-infused Tor, believed to be those of Arthur and his Christian wife Guinevere.

Glastonbury Tor has been linked to Avalon. (R Potticary/ CC BY SA 3.0 )

All in all, it cannot be doubted that Avalon played a powerful role in the expanse of literature surrounding King Arthur and his knights. The time period Arthur likely "lived" might remain hazy (though scholars lean toward the early medieval period of 500-900 AD), but that did not squelch attempts to understand and spread Arthur's historical and mystical tale during the medieval period. That exploration continues to this day, with no particular end in sight.

Yet it appears that the primary purpose Avalon served in medieval literature is to provide divine origins for Arthur's kingship and to connect the worlds of mortals and magic, Christian and pagan, during a tense period of transition.

The stories of Avalon maintain common themes—love, betrayal, and religious dissonance, to put it simply—and all have the same resolution: Arthur spends the last of his days in Avalon, and the pagan world preceding his reign has mostly passed. Therefore, Avalon's lengthy association with magic and old-world religion during the medieval period remains a sensible, though likely metaphorical, assertion.

Artist’s representation of Avalon. (AlexandraVBach/Deviant Art)

Top Image: ‘Avalon finalised.’ Source: cheery-macaroon/Deviant Art

By Riley Winters

The Legendary Origins of Merlin the Magician

Ancient Origins

Most people today have heard of Merlin the Magician, as his name has been popularized over the centuries and his story has been dramatized in numerous novels, films, and television programs. The powerful wizard is depicted with many magical powers, including the power of shapeshifting and is well-known in mythology as a tutor and mentor to the legendary King Arthur, ultimately guiding him towards becoming the king of Camelot. While these general tales are well-known, Merlin’s initial appearances were only somewhat linked to Arthur. It took many decades of adaptations before Merlin became the wizard of Arthurian legend he is known as today.

Merlin the wizard. Credit: Andy / flickr

It is common belief that Merlin was created as a figure for Arthurian legend. While Merlin the Wizard was a very prominent character in the stories of Camelot, that is not where he originated. Writer Geoffrey of Monmouth is credited with creating Merlin in his 1136 AD work, Historia Regum Britanniae – The History of Kings of Britain. While a large portion of Historia Regum Britanniae is a historical account of the former kings of Britain, Merlin was included as a fictional character (although it is likely that Geoffrey intended for readers to believe he was a figure extracted from long-lost ancient texts). Merlin was paradoxical, as he was both the son of the devil and the servant of God.

Merlin was created as a combination of several historical and legendary figures. Geoffrey combined stories of North Brythonic prophet and madman, Myrddin Wyllt, and Romano-British war leader, Ambrosius Aurelianus, to create Merlin Ambrosius. Ambrosius was a figure in Nennius' Historia Brittonum. In Historia Brittonum, British king Vortigern wished to erect a tower, but each time he tried it would collapse before completion. He was told that to prevent this, he would have to first sprinkle the ground beneath the tower with the blood of a child who was born without a father. Ambrosius was thought to have been born without a father, so he was brought before Vortigern. Ambrosius explains to Vortigern that the tower could not be supported upon the foundation because two battling dragons lived beneath, representing the Saxons and the Britons. Ambrosius convinced Vortigern that the tower will only stand with Ambrosius as a leader, and Vortigern gave Ambrosius the tower, which is also the kingdom. Geoffrey retells this story with Merlin as the child born without a father, although he retains the character of Ambrosius.

Illumination of a 15th century manuscript of Historia Regum Britanniae showing king of the Britons Vortigern and Ambros waching the fight between two dragons. (Wikimedia Commons)

In Geoffrey’s version of the story, he includes a long section containing Merlin’s prophecies, along with two other stories, which led to the inclusion of Merlin into Arthurian legend. These include the tale of Merlin creating Stonehenge as the burial location for Ambrosius, and the story of Uther Pendragon sneaking into Tintagel where he father Arthur with Igraine, his enemy’s wife. This was the extent of Geoffrey’s tales of Merlin. Geoffrey does not include any stories of Merlin acting as a tutor to Arthur, which is how Merlin is most well-known today. Geoffery’s character of Merlin quickly became popular, particularly in Wales, and from there the tales were adapted, eventually leading to Merlin’s role as Arthur’s tutor.

A giant helps Merlin build Stonehenge. From a manuscript of the Roman de Brut by Wace (Wikimedia Commons)

 Many years after Geoffrey’s Historia Regum Britanniae, Robert de Boron composed a poem called Merlin. Boron’s Merlin has the same origins as Geoffrey’s creation, but Boron places special emphasis on Merlin’s shapeshifting powers, connection to the Holy Grail, and his jokester personality. Boron also introduces Blaise, Merlin’s master. Boron’s poem was eventually re-written in prose as Estoire de Merlin, which also places much focus upon Merlin’s shapeshifting. Over the years, Merlin was interspersed through the tales of Arthurian legend. Some writings placed much focus upon Merlin as Arthur’s mentor, while others did not mention Merlin at all. In some tales Merlin was viewed as an evil figure who did no good in his life, while in others he was viewed favorably as Arthur’s teacher and mentor.

Merlin reciting his poem in a 13th-century illustration for ‘Merlin’ by Robert de Boron (Wikimedia Commons)

Eventually, from the various tales emerged Merlin’s downfall, at the hands of Niviane (Vivien), the king of Northumberland’s daughter. Arthur convinces Niviane to stay in his castle, under Merlin’s encouragement. Merlin falls in love with Niviane. However, Niviane fears Merlin will use his magical powers to take advantage of her. She swears that she will never fall in love with him, unless he teaches her all of the magic he knows. Merlin agrees. Merlin and Niviane depart to return to Northumberland, when they are called back to assist King Arthur. As they are returning, they stop to stay in a stone chamber, where two lovers once died and were buried together. When Merlin falls asleep, Niviane places him under a spell, and traps him within the stone tomb, where he dies. Merlin had never realized that his desire for Niviane, and his willingness to teach her his magical ways, would eventually lead to his untimely death.

Merlin and Vivien dated 1867 by Gustave Dore (Wikimedia Commons)

From Merlin’s inception through the writings of Geoffrey, the wizard appeared in many subsequent tales, stories, and poems. Today, Merlin is most well-known for being the wizard who tutored and taught the young Arthur, before he grew to become the King of Camelot. It was under Merlin’s counsel that Arthur became the king that he was. While this legend continues on today, it is interesting to see the many variations of Merlin, from an evil wizard, to a shapeshifter, to one who met his downfall from teaching his powers to the woman he loved. This powerful and versatile character caught the attention of many people centuries ago, and continues to play a prominent role in today’s storytelling.

By M R Reese

Has the King Arthur Gene Been Traced?

Ancient Origins

If stories of King Arthur and his knights are based on real people their DNA markers should still be with us today. New DNA research has perhaps found the King Arthur gene.

 The Genetic Lead
R1b-L513 is a DNA Celtic tribal marker just discovered in January 2011. Now, Family Tree DNA (FTDNA) from Houston, Texas with lead researcher Mike Walsh, have confirmed this DNA strand connecting men’s Y DNA Chromosome pattern with about 400 ancestral families who were related to each other from around 500 to 1200 AD.

 When matching DNA marker R1b-L513 with surname heraldry, one gets this remarkable pattern of symbols. This is but a small sample of 400, R1b-L513 surname family coat of arms dominating this DNA group.

Some of the coats of arms belonging to the 400 ancestral Celtic families.Coat of arms sources for Cook, Moody, Miller, Lyons, Patton, Henderson, Garvey, Beatty, Duff, Taylor, Ward, Nicholson, and Sears are from englishgathering.co.uk; Hay is from Scotclans.com; Campbell is from The General Armory; Jones is from Pinterest.ca; Short is from Americancoatofarms.com; Tiernan, Elwood, McCool and Rafferty are from Ireland101.com. Gamble is from thetreemarker.com; St. Clair and Warenne is from commons.wikimedia.org; Abbot is from Mikeclark.com; Edwards is from American Heraldry Society; Walsh is from Cheshire Heraldry; Gardner is from Redbubble.com; Williams is from The-red-thread.net; and Coffey is from Burk’s General Armory.

A Tribal Tale
This writer’s ebook, The Tribe Within found on Smashwords.com, suggests King Arthur’s story is a tribal one going back centuries when Rome was conquering northern France around 50 BC. One tribe affected were seafarers called the Veneti (pronounced Weneti). After a war with Julius Caesar which almost annihilated them, the Veneti left for Ireland. What connects them together is their tribal symbol above and DNA.

 Coinciding with Geoffrey of Monmouth’s account of King Arthur is a forgotten story from early 6 th Century Brittany. This tale begins in 410 AD. While Rome’s army is retreating from Britain, an unknown Christian monk opens a university: Cor Tewdws (College of Theodosius).

Cor Tewdws has seven great halls, over 400 houses, and more than 2,200 students attending annually before Vikings destroy it in 987 AD. Engraved Celtic stones placed at each great hall’s entrance mark individual tribes and still can be seen at the ruins today in LLantwit Major, Glamorgan, Wales. According to the Welsh Triad, around 500 AD Cor Tewdws’ Headmaster is St. Illtud, a “cousin” of King Arthur.

The Celtic Stones from Cor Tewdws, at St Illtud, Llantwit Major, Glamorgan, Wales. ( CC BY-SA 2.0 )

This writer believes in the early 6 th Century Cor Tewdws’ mission was to re-unite seven tribes of pre-Roman Brittany [Osismi, Unelli, Curiosolitae, Armoricani, Namnetes and Redones (all suspect DNA Tribe R1b-DF41) then found in Cornwall and Devon, England] and Veneti (R1b-L513) and send them on a quest to reclaim their ancestral lands in Brittany, France.

Evidence from Saint Padarn’s Life
One monk is assigned to recruit the Veneti. The Life of Saint Padarn is a collection of short stories written several hundred years after this monk’s death, found at www.maryjones.us/ctexts/padarn.html . By assessing the names recorded from the monk’s travels, doing independent research, and incorporating overlapping DNA results, a combination of Veneti sub-tribes and surnames start to emerge. The dots start to connect revealing a lost history which this writer believes is the historical background to what later became the basis for King Arthur’s mythology.

St. Padarn displays same black on white symbols found on most R1b-L513 coat of arms centuries before Bretons claim it as their own. Image: ( CC BY-SA 3.0 )

Padarn’s search takes him to seven kingdoms. Padarn’s first visit is to Brycheiniog in Wales where King Caradoc Freichfras is named in Life of St. Padarn. The Pritchard surname is first recorded in 1521 with the name David Aprycharde, in the Oxford University Register. The surname derives from “son of” (or in Welsh, “Ap”) Richard. According to Hausegenealogy.com, his ancestry can be traced to Gwenllian, daughter of Brychan whose Dáirine tribe was from Ireland.

Gwenllian’s son is Caradoc Freichfras. In Life of St. Padarn , Caradoc becomes king of Broërec, Brittany. Caradoc’s family continue in Wales while a new line starts in Brittany which would eventually become Wilson.

Coat of arms of Pritchard (left) displaying Veneti symbols; reverse of Walkenline de Ferrers’ coat of arms (right), father of Henri de Ferres Breton-Norman-English ancestry who will eventually take the name of Wilson. Both Pritchard and Wilson are related before 500 AD [Both are from the same branch of R1b-L513]. Pritchard coat of arms source: Englishgathering.co.uk and de Ferrers’ Source: C ommons.wikimedia.org

According to Welsh studies another Dáirine kingdom is Dyfed where King Tryffin Ab Aled Brosc resides around 500 AD. Brosc’s lineage (according to Wales Genealogy records) produces the family name of Phillips [R1b-L513]. Phillips families are directly related to House of Aubigny of Brittany which develop Breton surnames.

Pillips source: Heritage Registry Genealogy; D’Aubigny source: CC BY-SA 4.0 )

A Welsh Arthurian Connection
Padarn then encounters the Venicones of North Wales. Padarn is not able to convert King Owain Ddantgwyn (Whitetooth) of Gwynedd to Christianity, but he is allowed to enroll Prince Maelgwyn to Cor Tewdws. Maelgwyn is named directly in Life of St. Padarn (and spelt “Maelgwn”) as the next King of the Northern Britons. Owain’s wife is Guenevere Lodegreaunce. Maelgwyn is also associated with the Arthur legend.

Left; coat of arms of Owen Tudor, (grandfather of Henry Tudor (King Henry VII – Veneti symbols on his coat. Source: CC BY-SA 3.0 ). The Tudor house of Wales is said to have originated with King Owain’s line. The family name of Tudor is similar to a lost university in Wales. Right; Ancestry.ca also associates Ross (Breton) and Rose (Welsh) families with Tudor. Both Ross/Rose are R1b-L513. (Coat or arms source: Scotclans.com)

In Padarn’s story, he travels to the land of Agam’s Cross where he overcomes Graban (as it is spelt). This perhaps refers to Dál Riata King Gabrán mac Domangairt in what is now County Antrim, Ireland. FTDNA Clan Donald’s Mark MacDonald first identified R1b-L513 as Dalriada signatures. This group established the Scottish kingdom of Dalriada in 470 AD. About a third of 400 family names have been identified as R1b-L513 Dalriadan.

Left; Ferguson crest, one of many Dál Riata R1b-L513 families. Note Veneti symbols at the base of the crown. Right; Dalriada flag represented in both Clans Campbell and MacMhathain (Matheson) [both R1b-L513]. Sources: Scotsconnection.com

Another name from Padarn’s tale, Terillan, is found in Irish Annals as King Tighearnán Sea llachan who is from a north-west Irish kingdom called Bréifne which display the same symbols and follows the same DNA patterns from Ireland to Brittany.

Following the same DNA markers, St. Padarn’s 7 th encounter is with Corcu Loígde, a small kingdom on Ireland’s southern edge. They pay no tribute to the larger Osraige Kingdom. They are a branch of Dáirine. This writer believes the “Dáire” name comes from Veneti’s capital city of Darioritum in Brittany, France as told by Julius Caesar. According to Táin Bó Flidais , this group is one of three warrior-tribes of Ireland.

 Does St. Padarn, DNA, and heraldry bring us to the Legendary King Arthur?
Irish Annals states Corcu Loígde’s king is Eochaid Apthach. Padarn’s tale speaks of one final adversary: a tyrant called Arthur who later will become a great admirer of Padarn. In another of Padarn’s stories the name Eithir map Arthat (in Welsh) appears. A surname traced from the 6 th Century from Corcu Loígde’s sub-tribe from Irish Annals is Mac Giolla Chiarain. This name will evolve to become Herron [R1b-L513].

Both Herron (source: Sandisulivan.com) and Hamilton (Source: Englishgathering.co.uk) family names are related R1b-L513 before 500 AD. Hamilton family research reveals it is of Breton-Norman-Scottish ancestry. Hamilton too has Veneti symbols inside the stars on its coat of arms.

DNA evidence suggests Veneti warriors along with other soldiers of kingdoms Cornwall and Devon, England “migrate” to what is now Brittany. This “Briton” force is a multi-national, Christian army re-claiming their ancestral territory.

In Padarn’s story Arthur traversed the countries on each side . Historians say this “migration” is the result of Britons fleeing Saxon invasion. However, Gary German at the Centre de Recherche Bretonne et Celtique says that’s not true. German states that according to three separate studies, these peoples were not fleeing Anglo-Saxons as is so often repeated in history books but were, in fact, invading Brittany.

 According to One World Tree, Myfamily.com and Ancestry.com, Nominoë’s line, Brittany’s first king, goes back to Bors and in 520 AD, Lancelot appears from his lineage. Nominoë’s ancestry would create the House of Dol in Brittany and later House of Stewart [R1b-L513] in Scotland.

But what surname comes closest to Eochaid Apthach, King of the Corcu Loigde ... King Arthur? As in King Arthur’s tale, his line ends with him. Yet, his brother, Duach, is recorded in two Irish sources: the Book of Ballymote and the Book of Lecan. Both were compiled about 1400 AD. From the pedigree chart, next to Eochaid’s name in red, the reader follows the right side of Duach’s family tree to a modern name which may send shivers down the spine. The modern name of Kennedy emerges. This name is another R1b-L513 family name.

Top image: King Arthur monument in Tintagel, Cornwall.(left) (Source: CC0), Excalibur in Brocéliande Forest, Brittany, France.(right)(Source: ( CC0)

By Anthony Murphy Barrett