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death. Thus, the lady manages to undo the Endless Knot, and talks Gawain into trading a divine symbol for a secular one. Richard Green parallels this situation with a famous apocryphal Biblical story, in which Virgin Mary bestowed her girdle (the Sacra Cintola) upon Doubting Thomas, on the eve of the Assumption, as a token of faith in Christ and truthfulness. The girdle Gawain receives is, in its turn, a “secular travesty of the Sacra Cintola” (1985: 9), and renders him as a serious candidate for failure in his moral trial. Though deceitful, the lady, through persuasion, teaches Gawain a lesson of humility; paradoxically, her ultimate power resides in the humility with which she proposes the girdle, and the temptress triumphs by means of Christian ethics. Finally, on New Year’s Day, Gawain, restored in his confidence by the girdle’s grant of invulnerability, reaches the Green Chapel, a forest clearing actually. Though guilty of cowardice and covetousness (CI: 2508), as he grievously rebukes himself, Gawain is spared by the Green Knight – Bertilak, his metaphysical instigator, who masterfully directs the ceremony of Gawain’s confession and absolution. The fearsome axe, which barely nicks Gawain’s neck, is the final move in this complicated scheme of humility and power. This, in fact, stands for the so-called colée (accolade), the alapa militaris with which the suzerain confirms his vassal, and the aspirant is let into initiation. (Cardini, 1999: 86) The Green Knight now displays a sort of protective irony, as he translates Gawain’s failure as an individual hypostasis of humanity’s global plight: conversion and martyrdom are fatally separated by man’s love of his own God-given gift, life. His lenient laughter “is the laughter of the insider, of one privy to a set of second meanings for common signs, one who comprehends and encompasses all of the possibilities.” (Estes, 2000: 75) Gawain returns to Camelot contemplating his fellow-knights’ future contempt and laughter, but instead, they welcome him as if he were returned from the Inferno. The decoding metaphor of the romance is both humorous and sceptical: private shame becomes public pride in the anticlimactic denouement when the knights of the Round Table adopt the green girdle as a badge of honour. The symbolic conclusion of Gawain’s romance is that feudal aristocracy is no longer able to survive a potential Beheading Game, at any given moment of truth, and the sole salvation of chivalry is the honest attempt to keep the right balance between power and humility. The final message is suffused with a strange sense of resigned dignity since, at all times, man is perilously tempted to choose the easy path and not the Via Dolorosa of spiritual uplift through self-sacrifice. Ultimately, according to the mediaeval poet’s courageous but at the same time bitter, though humorous, retranslation of the chivalric code, why 88
lame Sir Gawain? He enjoys the choice company of several illustrious forerunners (Simon Peter, Levi Matthew, Doubting Thomas), who, for some time, resisted conversion for pretty much the same reasons. References *** (1974). Sir Gawain and the Green Knight (anonymous), translated into modern English by Brian Stone, Penguin Books. Berger, S. E. (1985). Gawain’s Departure from the Peregrinatio, in Johnston, M. D. and Riley, S. M. (eds.), Essays in Mediaeval Studies 2, Morgantown, 86-106. Cardini, F. (1999). The Warrior and the Knight, in Le Goff J. (ed.), Omul medieval, trad. Ingrid Ilinca and Dragoş Cojocaru, Iaşi: Polirom. Estes, H. (2000). Bertilak Reads Brut: History and the Complications of Sexuality in Sir Gawain and the Green Knight, in Frantzen, A. D. (ed.), Essays in Mediaeval Studies 17, Morgantown, 65-79. Fries, M. (1981). The Characterization of Women in the Alliterative Tradition, in Levy, B. S. and Szarmach, P. E. (eds.), The Alliterative Tradition in the Fourteenth Century, Kent State UP, 25-45. Green, R. (1985). Sir Gawain and the Sacra Cintola, in English Studies in Canada 11, 1- 11. Savage, E. (1985). Transformations of the Wild Man, Mythos Journal 4, (The Myth of the Wild). Walker Bynum, C. (1987). Holy Feast and Holy Fast: Gender and Religion in Medieval Times, Berkeley. Zimmer, H. (1994). Regele şi cadavrul, trad. Sorin Mărculescu, Bucureşti: Humanitas. 89
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2008 Year I Issue 1 TRANSLATION STU
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2008 Year I Issue 1 TRANSLATION STU
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Translation Studies: Retrospective
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The publication of the first three
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Ruxanda Bontilă is an associate pr
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study on language and literature, o
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are a very good exercise in the leg
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Byronic disabuse and cynicism are s
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waves,/Seemed, in the shadow of the
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has the special vocation of watchin
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(e) naming of motifs, cross-motifs,
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Richard’s journey from childhood
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(After I had outlived the shocks of
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naively assumed that the ‘white
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intense enough for a tragedy, is ir
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etter than what already existed; th
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explicitly order him to kill Claudi
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ody is destroyed, without even havi
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emphasising her “melodious lay”
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Page 77 and 78: Generaţia ’80 în texte teoretic
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Page 103 and 104: life in society and its repercussio
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Page 137 and 138: Marino Malone, C. (2004). Façade a
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of time. It is much less time-consu
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Translation Journal, 11, 4. Steccon
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The ritual becomes both communicati
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evidence by formal or informal mark
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markers (markers for pronouns or ve
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social setting (the classroom life)
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• Classification based on text ty
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in the original by using the right
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include cognitive, affective etc. s
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* WORKING PROTOCOL Difficulties enc
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Fresch, M. J. (2001). Using think-a
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concise, clear, and conform to the
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The fact section of a good student
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Who is the appellant (or respondent
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transcrit à l’écrit : familier
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andouille pour qu’on se laisse fa
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Réalisez un dialogue entre deux ad
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At this point, mention should be ma
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The map suggested by Murcia and Fre
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Continuous, for example, means know
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interrupted lines so as to suggest
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In addition to this, mention should
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The text above shows the difficultn
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you or you are wonderful! Such abbr
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over processes. The main idea worth
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at least, three aspects: • what c
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[1] quoted from Byram, M., 1994, p.
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The use of the new technologies imp
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documents and other resources of th
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l’exercice du jugement critique e
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correction, année scolaire 1997-19
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