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Redclyffe concerns a robust, contemporary youth, Sir Guy Morville, who through
Christian magnanimity and the imitation of Galahad, his hero, manages to overcome
his single shortcoming - a passionate, destructive temper, which threatens to
overwhelm him at several points early on in the novel.* Through his imitation of
Galahad, the vigorous and masculine Morville is led to a virtuous life and dies a
suitably Christian death.
Yonge was a devout Anglican and ardent moralist, who encouraged virtue in
her readers through ‘character and example, rather than by exhortation’.10 In his
reading of the Morte Darthur and imitation of Sir Galahad, Morville is in many ways
Yonge’s ideal reader. The author’s biographer, Georgina Battiscombe, remarked that
it was Yonge’s ‘particular gift to make ordinary, everyday goodness appear the most
exciting thing in the world’.11 By associating it with Galahad, Yonge raised
Morville’s moral righteousness to the level of idealised chivalry. And Galahad
became, in The Heir o f Redclyffe, a far more attractive model of virtue to England’s
bourgeois readers than the ascetic Grail-quester of medieval legend, or the feminised
ideal of Elinor Sweetman and others. Yonge’s novel was remarkably successful and
1 *)
went through thirteen editions in fifteen years. It was also a favourite of William
Morris and Edward Bume-Jones and inspired later Christian moralists to continue to
* Guy Morville is, in fact surrounded by allusions to the Arthurian legend and chivalry. He is repeatedly
described as ‘a true knight’ and also as ‘a knight of the round table’ and ‘a chivalrous lover’ (vol. II,
29, 67, 187). The Morte Darthur is his companion for three summers when a boy. To his friends he
extols the book’s virtues: ‘[t]he depth, the mystery, the allegory - the beautiful characters of some of
the knights’ in ‘its two fat volumes’ (vol. I, 176-7). He also composes ‘a very boyish epic on King
Arthur, beginning with a storm at Tintagel’ (vol. II, 246). But it is the figure of Galahad.who is of the
greatest importance. He is first mentioned in a parlour game played among the residents of Redclyffe
Hall. Each person had to name his or her favourite flower, virtue, and character in both history and
fiction, as well as at which time they would like to have lived. Guy chooses ‘Heather - Truth - King
Charles - Sir Galahad - the present time’ (vol. I, 176). Later in the novel a distinguished artist asks
Guy to be the model for Galahad, kneeling before the Grail, (vol. II, 157-9). This last scene is of
particular importance as by 1852 when Yonge wrote The Heir o f Redclyffe William Dyce was the only
artist to have made a painting of Galahad - his Religion: the vision o f Sir Galahad and his company
(1851), the first o f the Arthurian frescoes to be completed for the Queen’s Robing Room at the Palace
at Westminster. The vogue for visual representations of Galahad would not begin until later in the
decade.
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relate the figure of Galahad to the contemporary world.13 A.M. Grange’s A Modem
Galahad (1895) and J. Lockhart Haigh’s
Sir Galahad o f the Slums (1907) were direct
descendents of Yonge’s novel, although their settings became increasingly more
urban and squalid.14 The sub-genre of the poor, urban Galahad was particularly
popular in America, beginning with Elizabeth Stuart Phelps’s short story, ‘The
Christmas of Sir Galahad’ (1871).15
Of course, Galahad never really belonged to the poor - even in the form of
didactic moral tales. This most Christian of knights was far more utilised in the public
school than in the ‘slums’. And, alongside Tennyson’s 1842 poem, the most
influential articulation of bourgeois-gentry Galahad was George Frederick Watts’s
1862 painting, Sir Galahad (fig. 6), which achieved much wider appeal than had any
earlier visual treatment o f the legend.16 By 1914 copies of the painting ‘hung in
nurseries and school rooms throughout England and the British Empire’.17 It is a very
different portrait o f Galahad from the slight and feminine figures evident in Siddall’s
and Burne-Jones’s paintings (figs 4 and 5), while eschewing the mystical and exotic
elements of Rossetti’s Sir Galahad at the Ruined Chapel (fig. 3). Instead, the scene
shows a young knight, o f noble appearance, resting his horse while he gazes into the
distance in a contemplative mood. The ground on which he stands rises steadily in
front of him, symbolising the hardships of the quest before him. And though he is at
rest, the armour, the broad sword and the muscularity of the knight indicate that, while
Galahad is still the embodiment of virtue, the task ahead of him is one of physical
endurance, requiring bodily, as well as spiritual strength.
Watts’s work influenced many later English artists who treated the Grail.
Unlike the earlier Pre-Raphaelite paintings of Galahad, those by Arthur Hughes
(1870; fig. 7) and Joseph Noel Paton (1879, 1885; figs 8 and 9) follow Watts in
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portraying the difficulty o f Galahad’s quest, though both painters indulge in a
Victorian appetite for angels, who assist the knight on his journey. The painting also
1
fi _
achieved immediate success with critics. The anonymous
Times critic claimed that
‘for stateliness, solemnity and imaginative suggestion the picture stands apart from
everything in the [Royal Academy] exhibition.’ He praised the sense of hidden drama
in the piece: Galahad’s contemplation ‘of some wide waste spread below, peopled
with adventure, and glorified with hopes of success in his quest for the Holy Grail’.19
Watt’s painting found firm favour with educational establishments. Long
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before Harvard University acquired the original in 1943, Eton’s headmaster H.E.
Luxmoore had repeatedly petitioned Watts to allow Eton to purchase the painting.
This being impossible, Watts worked-up an earlier sketch and presented it to the
school, where it was hung in the chapel in 1892.21 Luxmoore gave prints of the work
to favoured students and also declared that the painting was a useful ‘peg whereon to
hang an occasional little discourse [...] upon the dignity and beauty o f purity and
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chivalry’. He believed such notions were much better imparted through the medium
of Watts’s painting than through his own dry homilies. No longer the isolated, ascetic
individual of medieval literature, the Victorian Galahad had become, through the
work of Watts, Yonge and their successors, an exemplar for thousands to admire and
imitate.
The success o f Watts’s
Sir Galahad was founded on the hybrid nature of
Victorian chivalry - a hybrid which this painting did much to define. Watts’s painting
carries no explicit reference to the Grail: although the young knight gazes'upwards,
there are no indications o f the object of Galahad’s quest. Indeed, Christian
iconography is absent throughout the painting and explicit associations with
Christianity remains only in the mind of the viewer. In 1894 M.W. MacCallum