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Lady of Avalon (Avalon, 3)

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Cons, Louis (1931). "Avallo". Modern Philology. 28 (4): 385–394. doi: 10.1086/387918. S2CID 224836843. Even if it's true that she came from paradise, there's no way that she could be Merlin's younger sister. A large hill juts out from the green landscape, topped by a roofless Medieval building known as St. Michael’s Tower. This hill is Glastonbury Tor and is theorized to be where the Isle of Avalon once stood. The hill was once surrounded by marshlands but has since changed with the changing landscape. In ancient times, it might have looked like an island protruding through the mist. The misty look described in legend might actually be an optical illusion. Ashley, Mike (7 February 2013). A Brief History of King Arthur. Little, Brown Book Group. ISBN 9781472107657– via Google Books.

The 15th-century Italian prose La Tavola Ritonda ( The Round Table) makes the Lady a daughter of Uther Pendragon and thus a sister to both Morgan (Fata Morgana) and Arthur. Here she is a character mischievous to the extent that her own brother Arthur swears to burn her at the stake (as he also threatens to do with Morgan). [43] This version of her briefly kidnaps Lancelot when he is an adult (along with Guinevere and Tristan and Isolde), a motif usually associated with Morgan; here it is also Morgan herself who sends the shield to Guinevere in an act recast as having malicious intent. [44] The Lady is also described as Morgan's sister in some other Italian texts, such as the 13th-century poem Pulzella Gaia. [45] Mike Ashley identified Viviane with one of Arthur's other sisters, the otherwise obscure Elaine. [46] Geoffrey of Monmouth in his pseudo-chronicle Historia Regum Britanniae ("The History of the Kings of Britain", c. 1136) calls the place Insula Avallonis, meaning the "Isle of Avallon" in Latin. In his later Vita Merlini ("The Life of Merlin", c. 1150), he calls it Insula Pomorum, the "Isle of Fruit Trees" (from Latin pōmus "fruit tree"). The name is generally considered to be of Welsh origin (a Cornish or Breton origin is also possible), from Old Welsh, Old Cornish, or Old Breton aball or avallen(n), "apple tree, fruit tree" (cf. Welsh afal, from Proto-Celtic * abalnā, literally "fruit-bearing (thing)"). [1] [2] [3] [4] [5] La desaparición de Morgana: de Tirant lo Blanch (1490) y Amadís de Gaula (1508) a Tyrant le Blanch (1737)". 1998.


Alliterative Morte Arthure, Part IV | Robbins Library Digital Projects". d.lib.rochester.edu . Retrieved 7 December 2018. For example, in Springtime as sunlight increases Goddess is imaged as a young woman, dancing like a flame across the land, greening the land after the grey days of winter. In autumn as sunlight decreases, Her nature turns orange and brown, and later we welcome in the Crone Goddess. Through the cycle of Her seasons we can see different faces of Goddess, spiralling on from Maiden to Lover to Mother to Crone to Maiden again. Merlin was a great wizard and is featured in some of the Arthurian tales. Merlin was an ancient being and not just a mortal. He was friends with the Lady of the Lake and stayed in Avalon often. He taught King Arthur as a child. To connect with Merlin, read any of the poetry or Welsh triads with his name. Take up the practice of wizardry and ask Merlin to visit in a dream or vision. Connect with nature particularly with the trees, as Merlin’s favorite place was among the mighty oaks. In the Lancelot-Grail (Vulgate) prose cycle, the Lady resides in an otherworldly enchanted realm, the entry to which is disguised as an illusion of a lake (the Post-Vulgate explains it as Merlin's work [30]). There, she raises Lancelot from his infancy having stolen him from his mother following the death of his father, King Ban. She teaches Lancelot arts and writing, infusing him with wisdom and courage, and overseeing his training to become an unsurpassed warrior. She also rears his orphaned cousins Lionel and Bors after having her sorcerous damsel Seraide (Saraïde, later called Celise) rescue them from King Claudas. All this takes her only a few years in the human world. Afterwards, she sends off the adolescent Lancelot to King Arthur's court as the nameless White Knight, due to her own affinity with the color white. Medieval suggestions for the location of Avalon ranged far beyond Glastonbury. They included paradisal underworld realms equated with the other side of the Earth at the antipodes, as well as Mongibel ( Mount Etna) in Sicily [71] (associated there with the optical mirage phenomenon of Fata Morgana) and other, unnamed locations in the Mediterranean. [72] Pomponius Mela's ancient Roman description of the island of Île de Sein, off the coast of Brittany, was notably one of Geoffrey of Monmouth's original inspirations for his Avalon. [73] Bardsey Island (Ynys Enlli) seen from Aberdaron (Braich y Pwll) in 2009

According to Geoffrey in the Historia, and much subsequent literature which he inspired, King Arthur was taken to Avalon ( Avallon) in hope that he could be saved and recover from his mortal wounds following the tragic Battle of Camlann. Geoffrey first mentions Avalon as the place where Arthur's sword Excalibur ( Caliburn) was forged. In Lope Garcia de Salazar's Spanish version of the Post-Vulgate Roman du Graal, Avalon is conflated with (and explicitly named as) the mythological Island of Brasil, said to be located west of Ireland and afterwards hidden in mist by Morgan's enchantment. [31] Avalon has been occasionally described as a valley. In Le Morte d'Arthur, for instance, Avalon is called an isle twice and a vale once (the latter in the scene of Arthur's final voyage, oddly despite Malory's adoption of the boat travel motif). Notably, the vale of Avalon ( vaus d'Avaron) is mentioned twice in Robert de Boron's Arthurian prequel Joseph d'Arimathie [ fr] as a place located in western Britannia, to where a fellowship of early Christians started by Joseph of Arimathea brought the Grail after its long journey from the Holy Land, finally delivered there by Bron the first Fisher King. [32] [33] Carey, John (1999). "The finding of Arthur's grave: a story from Clonmacnoise?". In Carey, John; Koch, John T.; Lambert, Pierre-Yves (eds.). Ildánach Ildírech: A Festschrift for Proinsias Mac Cana. Andover: Celtic Studies Publications. pp.1–14. ISBN 978-1-891271-01-4. In the story chronology the earliest book of the series, Ancestors of Avalon (2004) tells of a group of refugees from the lost continent of Atlantis who settle in Britain. They found the area known in later centuries as both Glastonbury and Avalon and are involved in the creation of Stonehenge. This was the first volume of the series written by Paxson alone, though it draws elements from Bradley's earlier novel, The Fall of Atlantis (1987), bringing it officially into the chronology of the Avalon series. All subsequent books of the series are by Paxson. The central figure of Avalon's religion is the Mother Goddess, a name Bradley associates with several Celtic deities. The author was influenced by traditions of neo-paganism (which Bradley herself once practiced) that conflate or associate similar pagan deities and emphasize a matriarchal religious structure.By comparison, Isidore's description of the Fortunate Isles reads: "The Fortunate Isles (Fortunatarum insulae) signify by their name that they produce all kinds of good things, as if they were happy and blessed with an abundance of fruit. Indeed, well-suited by their nature, they produce fruit from very precious trees [ Sua enim aptae natura pretiosarum poma silvarum parturiunt]; the ridges of their hills are spontaneously covered with grapevines; instead of weeds, harvest crops, and garden herbs are common there. Hence the mistake of pagans and the poems by worldly poets, who believed that these isles were Paradise because of the fertility of their soil. They are situated in the Ocean, against the left side of Mauretania, closest to where the sun sets, and they are separated from each other by the intervening sea." [18] In ancient and medieval geographies and maps, the Fortunate Isles were typically identified with the Canary Islands. [19] [20] [21] [22] [23] [24] [25] Michael Twomey (January 2008). " 'Morgan le Fay, Empress of the Wilderness': A Newly Recovered Arthurian Text in London, BL Royal 12.C.ix | Michael Twomey". Arthurian Literature. Academia.edu. 25 . Retrieved 7 September 2015. At the beginning of the First Spiral students are given the course book Priestess of Avalon, Priestess of the Goddess, or another of Kathy’s books if they already have this one. This book lays the Foundation for the teaching throughout the Three Spirals. You are also given a copy of Remembering the Nine Morgens, the Nine Sisters of Avalon (Ariadne Publications). Lot, Ferdinand (1918). "Nouvelles études sur le cycle arthurien". Romania. 45 (177): 1–22 (14). doi: 10.3406/roma.1918.5142.

Robinson, J. Armitage (1926). Two Glastonbury Legends: King Arthur and St Joseph of Arimathea. Cambridge: Cambridge University Press. Walter, Philippe; Berthet, Jean-Charles; Stalmans, Nathalie, eds. (1999). Le devin maudit: Merlin, Lailoken, Suibhne: textes et étude. Grenoble: ELLUG. p.125.What is now known as Glastonbury was, in ancient times, called the Isle of Avalon. It is virtually an island, for it is completely surrounded by marshlands. In Welsh it is called Ynys Afallach, which means the Island of Apples and this fruit once grew in great abundance. After the Battle of Camlann, a noblewoman called Morgan, later the ruler and patroness of these parts as well as being a close blood-relation of King Arthur, carried him off to the island, now known as Glastonbury, so that his wounds could be cared for. Years ago the district had also been called Ynys Gutrin in Welsh, that is the Island of Glass, and from these words the invading Saxons later coined the place-name "Glastingebury". [58] Lead cross inscribed with Arthur's epitaph, published in William Camden's Britannia (1607) Three Spiral Correspondence Course Content First Spiral Exploring the Many faces of the Indigenous British Goddess with Priestess of Avalon Kit Crowther Second Spiral The Practice of Priestess or Priest of the Goddess with Priestess of Avalon Kathy Jones Beaulieu, Marie-Claire (2016). The Sea in the Greek Imagination. Philadelphia: University of Pennsylvania Press. p.12. ISBN 9780812247657. In Layamon's Brut version of the Historia, Arthur is taken to Avalon to be healed there through means of magic water by a distinctively Anglo-Saxon version of Morgan: an elf queen of Avalon named Argante. [26] Geoffrey's Merlin not only never visits Avalon but is not even aware of its existence. This would change to various degrees in the later Arthurian prose romance tradition that expanded on Merlin's association with Arthur as well on Avalon itself.

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