Green, Caitlin (2009), "The Historicity and Historicisation of Arthur", Arthuriana , retrieved 9 July 2018 . Ashe, Geoffrey (1985), The Discovery of King Arthur, Garden City, NY: Anchor Press/Doubleday, ISBN 978-0-385-19032-9 . Lutz Röhrich, Märchen und Wirklichkeit: Eine volkskundliche Untersuchung (Wiesbaden: Steiner Verlag) 1956:9–26. Celtic Literature Collective". Provides texts and translations (of varying quality) of Welsh medieval sources, many of which mention Arthur. Whatever his sources may have been, the immense popularity of Geoffrey's Historia Regum Britanniae cannot be denied. Well over 200 manuscript copies of Geoffrey's Latin work are known to have survived, as well as translations into other languages. [74] For example, 60 manuscripts are extant containing the Brut y Brenhinedd, Welsh-language versions of the Historia, the earliest of which were created in the 13th century. The old notion that some of these Welsh versions actually underlie Geoffrey's Historia, advanced by antiquarians such as the 18th-century Lewis Morris, has long since been discounted in academic circles. [75] As a result of this popularity, Geoffrey's Historia Regum Britanniae was enormously influential on the later medieval development of the Arthurian legend. While it was not the only creative force behind Arthurian romance, many of its elements were borrowed and developed (e.g., Merlin and the final fate of Arthur), and it provided the historical framework into which the romancers' tales of magical and wonderful adventures were inserted. [76] Romance traditions During the 12th century, Arthur's character began to be marginalised by the accretion of "Arthurian" side-stories such as that of Tristan and Iseult, here pictured in a painting by John William Waterhouse (1916)

Wordsworth, William (1835), "The Egyptian Maid, or, The Romance of the Water-Lily", The Camelot Project, The University of Rochester , retrieved 22 May 2008 . This is the only possible original bearing the name of Robin Hood who is know to have been an outlaw (there are other Hoods in Wakefield, but none of them seem to have been fugitives). An epitaph recorded by Thomas Gale in 1702 recorded that a grave purporting to be that of Robin Hood lay at Kirklees (where the legend claims he was killed), dated to 1247.It has been argued that the name Arthur is derived from 'bear', which corresponds with Celtic bear gods Artos or Artio. How much of this narrative was Geoffrey's own invention is open to debate. He seems to have made use of the list of Arthur's twelve battles against the Saxons found in the 9th-century Historia Brittonum, along with the battle of Camlann from the Annales Cambriae and the idea that Arthur was still alive. [67] Arthur's status as the king of all Britain seems to be borrowed from pre-Galfridian tradition, being found in Culhwch and Olwen, the Welsh Triads, and the saints' lives. [68] Finally, Geoffrey borrowed many of the names for Arthur's possessions, close family, and companions from the pre-Galfridian Welsh tradition, including Kaius (Cei), Beduerus (Bedwyr), Guenhuuara (Gwenhwyfar), Uther (Uthyr) and perhaps also Caliburnus (Caledfwlch), the latter becoming Excalibur in subsequent Arthurian tales. [69] However, while names, key events, and titles may have been borrowed, Brynley Roberts has argued that "the Arthurian section is Geoffrey's literary creation and it owes nothing to prior narrative." [70] Geoffrey makes the Welsh Medraut into the villainous Modredus, but there is no trace of such a negative character for this figure in Welsh sources until the 16th century. [71] There have been relatively few modern attempts to challenge the notion that the Historia Regum Britanniae is primarily Geoffrey's own work, with scholarly opinion often echoing William of Newburgh's late-12th-century comment that Geoffrey "made up" his narrative, perhaps through an "inordinate love of lying". [72] Geoffrey Ashe is one dissenter from this view, believing that Geoffrey's narrative is partially derived from a lost source telling of the deeds of a 5th-century British king named Riotamus, this figure being the original Arthur, although historians and Celticists have been reluctant to follow Ashe in his conclusions. [73] Bibliothèque nationale de France [French National Library] (c. 1475), Français 116: Lancelot en prose [French MS 116: The Prose Lancelot ] (in French), Illuminated by Évrard d'Espinques. Originally commissioned for Jacques d'Armagnac, now held by the BNF Department of Manuscripts (Paris) From the moment a legend is retold as fiction, its authentic legendary qualities begin to fade and recede: in The Legend of Sleepy Hollow, Washington Irving transformed a local Hudson River Valley legend into a literary anecdote with "Gothic" overtones, which actually tended to diminish its character as genuine legend. [27]

Twain, Mark (1889), A Connecticut Yankee in King Arthur's Court, New York: Webster, OCLC 11267671 . Morris, John (1973), The Age of Arthur: A History of the British Isles from 350 to 650, New York: Scribner, ISBN 978-0-684-13313-3 . Timothy R. Tangherlini, "'It Happened Not Too Far from Here...': A Survey of Legend Theory and Characterization" Western Folklore 49.4 (October 1990:371–390). A condensed survey with extensive bibliography. The cornerstone of a Sith's power was passion. While the Jedi taught that fear, anger, and pain of loss were to be overcome, the Sith believed that these strong emotions were aided individuals in their survival. By harnessing their base emotions rather than being mindful about them, the Sith believed they could achieve true power. This belief was in stark contrast to that of the Jedi, who strived to avoid to be slaves of those emotions. Indeed, the Sith saw passion as the only real way to fully understand the Force. Sith taught to unleash their negative emotions [5] [6] and hoped to keep their passions under control by reminding thems Das Märchen ist poetischer, die Sage, historischer, quoted at the commencement of Tangherlini's survey of legend scholarship (Tangherlini 1990:371)

Main article: Arthur "Arturus rex" (King Arthur), a 1493 illustration from an early printed book, the Nuremberg Chronicle Higham, Nicholas J. (2018). King Arthur: The Making of the Legend. New Haven, Connecticut: Yale University Press. pp.262–63. ISBN 978-0-300-21092-7. Find out how archaeology has transformed our understanding of Tintagel over the last century, and what remains to be discovered by further research.

Roberts, Brynley F. (1980), Brut Tysilio: darlith agoriadol gan Athro y Gymraeg a'i Llenyddiaeth (in Welsh), Abertawe: Coleg Prifysgol Abertawe, ISBN 978-0-86076-020-7 . King Arthur 'was real, wasn't a king... and lived in Strathclyde' ". The Independent. 3 September 2015 . Retrieved 30 December 2015. ; Higham, Nicholas J. (2018). King Arthur: The Making of the Legend. New Haven, Connecticut: Yale University Press. pp.262–63. ISBN 978-0-300-21092-7. ; "537 and Camlann (Flint Johnson, University of Wisconsin - River Falls)". researchgate.net . Retrieved 19 April 2021.See Jones & Jones 1949 for accurate translations of all three texts. It is not entirely certain what, exactly, the relationship is between these Welsh romances and Chrétien's works, however: see Koch 1996, pp.280–288 for a survey of opinions The origins of the Robin Hood legend are very obscure. The first literary reference to Robin Hood comes from a passing reference in Piers Plowman, written some time around 1377, and the main body of tales date from the fifteenth century. These are found in the tales of Robin Hood and the Monk (c.1450); The Lyttle Geste of Robyn Hode (written down c.1492-1510, but probably composed c.1400); and the C17th Percy Folio, which contains three C15th stories: Robin Hoode his Death, Robin Hood and Guy of Gisborne and Robin Hood and the Curtal Friar. Tapestry showing Arthur as one of the Nine Worthies, wearing a coat of arms often attributed to him, [1] c. 1385