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Hi-Lo Arthuriana

Have a high interest in Arthurian Legend but low readability?

Here's a collection of adapted or abridged books to help ease you into the literary tradition. This list is ordered from simplest to most complex, beginning with picture books and ending with "translations" of Middle English texts into modern English or abridged versions of longer texts such as the Vulgate. Books in a series are numbered.

As always, if the book is still in print, I link to the Internet Archive to read, Goodreads to learn more, or where you can purchase. Supporting living authors is very important! Otherwise, enjoy a PDF, on me, to keep the legacy of these authors alive.

Picture Books

Young Merlin (Young Series #1) by Robert D San Souci & Jamichael Henterly (1989)

Tales From the Mabinogion Gwyn Thomas, Kevin Crossley-Holland, & Margaret Jones (1992)

Sir Gawain and The Loathly Lady by Selina Hastings & Juan Wijngaard (1985)

The Quest for Olwen by Gwyn Thomas, Kevin Crossley-Holland, & Margaret Jones (1988)

The Kitchen Knight by Margaret Hodges & Trina Schart Hyman (1990)

Sir Gawain and The Green Knight by Selina Hastings & Juan Wijngaard (1991)

The Tale of Taliesin by Gwyn Thomas, Kevin Crossley-Holland, & Margaret Jones (1992)

Young Guinevere (Young Series #2) by Robert D San Souci & Jamichael Henterly (1992)

The Knight with The Lion by John Howe (1996)

Young Lancelot (Young Series #3) by Robert D San Souci & Jamichael Henterly (1996)

Young Arthur (Young Series #4) by Robert D San Souci & Jamichael Henterly (1997)

Sir Gawain and The Green Knight by Michael Morpurgo & Michael Foreman (2004)

Perceval: King Arthur's Knight of The Holy Grail by John Perkins & Gennady Spirin (2007)

Comics

Prince Valiant by Hal Foster & many others (1937-present)

Camelot 3000 by Brian Bolland and Mike W. Barr (1982-1985)

Arthur, King of Time and Space by Paul Gadzikowski (2004-2014)

Tristan & Isolde: The Warrior and The Princess by Jeff Limke (2008)

Muppets King Arthur by Paul Benjamin & Patrick Storick (2010)

Gradalis WEBTOON [carrd] by @kochei0 (2021-present)

Chivalry by Neil Gaiman & Colleen Doran (2022)

Children's Chapter Books

The Adventures of Sir Lancelot the Great (The Knights' Tales #1) by Gerald Morris (2009)

The Adventures of Sir Givret the Short (The Knights' Tales #2) by Gerald Morris (2009)

The Adventures of Sir Gawain the True (The Knights' Tales #3) by Gerald Morris (2013)

The Adventures of Sir Balin the Ill-Fated (The Knights' Tales #4) by Gerald Morris (2013)

The Legends of King Arthur: Merlin, Magic, and Dragons (#1-#10) by Tracey Mayhew (2020)

Intermediate Retellings

The Idylls of The King by Alfred Lord Tennyson (1859)

The Story of King Arthur and His Knights (#1) by Howard Pyle (1903)

The Story of the Champions of The Round Table (#2) by Howard Pyle (1905)

The Story of Sir Launcelot and His Companions (#3) by Howard Pyle (1907)

The Story of The Grail and The Passing of Arthur (#4) by Howard Pyle (1910)

Hero Myths & Legends of the British Race by M. I. Ebbutts (1910)

The Squire’s Tale (The Squire’s Tales #1) by Gerald Morris (1998)

The Squire, His Knight, and His Lady (The Squire’s Tales #2) by Gerald Morris (1999)

The Savage Damsel and The Dwarf (The Squire’s Tales #3) by Gerald Morris (2000)

Parsifal’s Page (The Squire’s Tales #4) by Gerald Morris (2001)

The Ballad of Sir Dinadan (The Squire’s Tales #5) by Gerald Morris (2003)

The Princess, The Crone, and The Dung-Cart Knight (The Squire’s Tales #6) by Gerald Morris (2004)

The Lioness and Her Knight (The Squire’s Tales #7) by Gerald Morris (2005)

The Quest of The Fair Unknown (The Squire’s Tales #8) by Gerald Morris (2006)

The Squire’s Quest (The Squire’s Tales #9) by Gerald Morris (2009)

The Legend of The King (The Squire’s Tales #10) by Gerald Morris (2010)

Abridged Medieval Literature Translations

Sir Gawain and The Green Knight (Unrepresented #1) by Jessie Weston (1889)

Tristan & Iseult (Unrepresented #2) by Jessie Weston (1899)

Guingamor, Lanval, Tyolet, Bisclaveret (Unrepresented #3) by Jessie Weston (1900)

Morien (Unrepresented #4) by Jessie Weston (1901)

Sir Cleges, Sir Libeaus Desconus (Unrepresented #5) by Jessie Weston (1902)

Sir Gawain At The Grail Castle (Unrepresented #6) by Jessie Weston (1903)

Sir Gawain & The Lady of Lys (Unrepresented #7) by Jessie Weston (1907)

The Story of Sir Galahad by Mary Blackwell Sterling & William Ernest Chapman (1908)

The Romance of King Arthur and His Knights of The Round Table by Alfred W Pollard & Arthur Rackham (1917)

Le Morte d'Arthur by Keith Baines (1962)

The Lancelot-Grail Reader by Norris J. Lacy (2000)

Lancelot and The Lord of The Distant Isles by Patricia Terry, Samuel N. Rosenberg, & Judith Jaidinger (2007)

The Wedding of Sir Gawain and Dame Ragnell by David Breeden (????)

Informational Resources

Warriors of Arthur by John Matthews, Bob Stewart, & Richard Hook (1987)

The New Arthurian Encyclopedia by Norris J. Lacy (1991)

The Arthurian Companion by Phyllis Ann Karr (1997)

The Arthurian Name Dictionary by Christopher W. Bruce (1999)

La Tavola Ritonda is a cavalcade of different canons:

The Lady of the Lake, Sister of Morgan and, by extention, Arthur's

Lancelot stealing from Perceval's backstory

The Split-Shield from Lancelot-Grail, given by the Lady of the Lake symbolizing Lancelot and Guinevere's sexual union, being retconned into another plot by Morgan

King Pelles being King of Organia (Orkney). Also, Amite/Elaine/Pervida's Mom* organizing the... "conception"

*(It's kind of funny, but I've always felt that Brisen and the "Queen of the Wastelands" being separate characters was pointless) *(King Pelles x Queen Brisen, woot)

Uther Pendragon is Morgan's dad**

**(per the original Prose Tristan, apparently)

The events of Pulzella Gaia/The Merry Maiden being canon here. Yes, this technically means... a whole bunch of things

and finally, Lancelot has a daughter***

***(I would sincerely like this to be Gwen's but I'm not holding my breath)

The back of my Siege Perilous

Going from left to right and down, the symbols stand for Galahad, Percival, Ragnell, Blanchefleur, the Grail Heroine, the Lady of the Lake who gives Arthur Excalibur, Guinier, Gawain, Dinadan, Ector de Maris, Morgan le Fay, Caradoc Briefbras, Griflet, Isolde, Vivian, Taliesin, Tristan, Brunnisend, the Nine Witches, Laudine, the Three Queens or Morgause, Kay, Dagonet, Merlin, Palamedes, Sebile, Guinevere, Igraine, Melora, Yvain, Mordred, and Arthur.

If you’re confused about some or all of them, here’s my rationale/what the symbols are: 

Galahad and Percival have slightly different Grails. I think Ragnell is found sitting under a tree, and another story has Gawain in a relationship with the queen of Avalon, isle of the apples. Blanchefleur means “white flower”. The square with the spiral in it is the Grail Heroine’s box of hair. The sword under the wave is fairly obvious. That is the drinking horn from Guinier’s chastity test. Gawain’s is a SGatGK reference. Dinadan’s is an aro ring. Ector de Maris, Griflet, Kay, and Palamedes all have symbols or patterns from their attributed arms. Morgan le Fay takes Arthur to Avalon on a boat. Caradoc has to be saved from a serpent which is wound around his arm. The torch is a Wagner reference. Nimue traps Merlin, whose symbol is the bird who shares his name, so she is represented by a birdcage. Taliesin got his wisdom from a cauldron, and there’s a cauldron in the Preideu Annwfn. Tristan plays a harp. The formation of the relationship between Brunnisend and her eventual husband is defined by their dire yet mutually exclusive needs for a good night’s sleep. The Nine Witches’ symbol seemed cool and has a threefold element. Laudine has a magic fountain. The evolution of the nature and deeds of Anna/Morcades/Morgause/etc. seemed to sort of go with the Maiden, Matron, Crone archetype and I really couldn’t think of anything else. Dagonet eventually became a jester. Yblis, who has a magic mantle, is Sybil scrambled, and there is a strong modern association between magic and capes. Guinevere is sometimes given authority over the knights of the vergescu. My justification for Igraine’s is particularly weak and would take too long to explain. Melora wields the Lance of Longinus. Yvain befriends a lion. Mordred has a broken table because he helped break the Round Table. Arthur is King.

Morvran/Sanddef (Sanvran)

I am not only the only person who has tagged a work for Morvran/Sanddef (Arthurian). I’m the only person who has ever tagged for either of those characters on Ao3. They’re both minor knights who are known for surviving Camlann due to their appearances: Sanddef is so handsome that people mistake him for an angel and won’t fight him and Morvran is so hideous/odd-looking (covered in hair like a stag) that people mistake him for a demon and won’t fight him. (Morvran’s anppearance also plays a role in Taliesin’s origin story, inspiring Cerridwen’s actions, though Taliesin gets the awen instead of Morvran and Morvran then disappears from the narrative.) Admittedly, they’re rather obscure and the details about them are sparse, but I feel like they have potential, platonically or romantically. I’d like to think that they fight side by side at Camlann and have no idea why no one is fighting back.

Reblog and put your rare pair in the tags/comments! I want to see the depths people will go to create, for the most random two characters in the most obscure media.

arthurian characters tier list... I feel like I forgot someone

(tier list here)

Proof That Jughead is Aromantic - Masterpost

*so we know he’s asexual in canon. but he could still feel romantic attraction!!1!1

what’s this? a screenshot from the writer’s twitter??? doesn’t prove anything. that’s just one comic. i’ll put an asterisk next to the comics by this guy to prove he’s the only one writing Juggie as aro.

i’m not convinced. that’s pretty open to interpretation; he’s probably interested

well… maybe that could mean he’s aro?

Keep reading

They could have snuck parts of Jaufre into Monty Python and the Holy Grail and no one would have noticed a stylistic difference.

--A wicked knight describing to Jaufre (Griflet) what a knight who touches his lance can do to obtain his mercy as an alternative to being killed after a fight

i don’t need gps or directions, i start walking and end up in the story pivotal location like a maiden from arthurian legends

hi! i apologize if this is outside your ballpark. i recently came across a post about how religion appears in bbc's merlin and it got me thinking about religion in arthurian legend in general. i was wondering if you have any thoughts on the topic? what religions do the characters follow and how does it impact their lives? i know most of the 'cast' is christian but even then medieval christianity is different enough from modern christianity that i constantly feel like i'm missing some nuance/context when i read arthuriana. do other religions feature (such as judaism, islam, pagan spirituality) and are there any essays on it or books where that's explored? thank you for all you do and have a great day!

Hello!

So I’m definitely no religious scholar of any kind. Yet I somehow managed to write an obscenely long post in reply. I've provided copious amounts of literature on everything I'm discussing here, so I encourage anyone who sees this to read what's provided and form their own opinion. Although my reply is based on the Medieval stories I've read and quoted as well as the essays and books of people far more qualified than I am, it's still my own interpretation, and shouldn't be taken as the final word on this highly complex subject. If anyone finds something here I've gotten wrong, please don't hesitate to educate me otherwise and point me in a direction to learn more!

Without further ado...

The first thing anyone looking into this needs to understand is [most of] the Arthurian stories we have were drafted or documented by Christians, oftentimes monks (ie, people very devoted to their religion). Even the texts like the Mabinogion or The Welsh Triads, which contains no Christianity, wasn’t written down until the 12th century after the oral tradition had passed through the Christianizing of Britain. Not to mention translation bias, an oft overlooked factor. For example, French characters Lancelot and Galahad were retroactively added to The Welsh Triads to bring the Triads more in line with the widely popular French narrative. Translator Rachael Bromwich has excellent footnotes regarding this in the file I shared above. So just keep that in mind while reading/researching this subject.

More generally speaking, while some characters themselves aren’t Christian, such as Muslim Palomides or the occasional Jewish character, the texts are [mostly] from an overtly Islamphobic and antisemitic viewpoint. The depictions of religion in Medieval Arthuriana should never be taken as an indication of how things “really were,” either in the time it’s meant to take place (ie, the 5th-6th centuries when the Saxons were colonizing Britain) or the time/place it was written in (ie Chrétien de Troyes wrote from his own 12th century Breton perspective). Point being, it’s all very biased. Perception heavily depends on the place and year things were written and translated. If you're ever unsure which translation of a text will best suit your needs, whether that means accuracy, readability, or containing more robust footnotes, don't hesitate to ask.

That being said, the differences you’re touching on regarding Medieval versus Modern Christianity sometimes stems from Christian Mysticism, which was a prevalent theology in the Middle Ages and still exists today (albeit to a lesser degree). Some contemporary sources on this would be:

The Confessions by Saint Augustine of Hippo

The City of God by Saint Augustine of Hippo

The Book of Divine Works by Saint Hildegard von Bingen

The Letters of Hildegard von Bingen Volume I by Saint Hildegard von Bingen

The Letters of Hildegard von Bingen Volume II by Saint Hildegard von Bingen

The Book of Margery Kempe by Margery Kempe.

Now the thing with Christianity in history and Arthuriana is that the lines between orthodox practice and the mystical was blurred. On an episode about charms, the Medieval Podcast (also available on any podcasting platform like Spotify) explains how people bought and used charms all the time, even within their Christian practice. To them, it was a part of their worship. They may have chanted some words over a sick friend while anointing certain parts of the body in the hopes it would aid in healing. Depending on the time and place, this may or may not have been openly discussed for fear of repercussions or accusations of blasphemy, but it was common enough for historians to have gathered a multitude of examples preserved in spell books. To a desperate Medieval Christian, one of these charms occupied a similar place to Pray the Rosary or Hail Marys in hopes of boosting the success of their endeavor.

So in a similar vein, that concept is sometimes stretched for the sake of an Arthurian story. What you end up with are characters like Merlin, supposedly half-demon, but baptized, therefore his purified magic and prophesizing is considered "Christian;" Morgan le Fay, raised in a nunnery, yet learned necromancy from the holy sisters; and Gawain, who obtained his sun powers, as well as his name, from the hermit that baptized him. At least, so it goes in the Vulgate.

In a way, these people are not magical through their own power, but channeling the divine with the help of their Christian education in order to bestow those benefits, often health, strength, or prosperity related, onto others. (You'll see a lot of real life examples in the contemporary sources I linked above.) Vulgate editor Norris J. Lacy and his translation team left a footnote on the Gawain passage explaining the history of the Gawain/Gwalchmai character that lead me to theorize that this passage might be an attempt by Anonymous to maintain those heightened magical powers while offering a palatable Christian explanation for it.

A similar phenomenon can be seen in Sir Gawain and the Green Knight, the characters are staunchly Christian, and yet the presence of a green-skinned knight astride a green horse who can survive a beheading is seen as marvelous, even miraculous, rather than monstrous. As Larissa Tracy explains in the essay Shifting Skin Passing as Human Passing as Fay, although the Green Knight is Othered by the court, he's not so Othered as to be held entirely apart. He's "tallest of men" and "half a giant." He is still one of the "in" crowd at least a little bit. So while his green coloring shocks the court, and calls to mind Otherworldly fay, in a way similar to the Lady of the Lake or other such beings, the Green Knight isn't viewed as an enemy of the crown so much as a chance for the court to prove its virtue. In the end, this Green Knight was indeed a man, Sir Bertilak, transformed by Morgan le Fay to take on the monstrous visage, and was indeed "one of them" all along. In this way, concepts which seem magical (read: Pagan) to the modern reader remain steeped in Christian ideals. This extends to Gawain's pentacle shield as well, sometimes misconstrued with a similar Pagan symbol, which the poem outright states represents the five virtues of knighthood or even the five wounds of Jesus Christ. Then again, Rhonda Knight's essay All Dressed Up With Someplace to Go: Regional Identity argues the opposite point, that there is indeed a divide. Knight asserts that the poet has intentionally heightened the dichotomy of insider/outsider, particularly as it relates to the Anglo-Welsh border between Sir Bertilak's Wirral and King Arthur's London Camelot. It's quite plain from the moment the Green Knight enters the scene there's a stark split between the two cultures, whether that be interpreted as the people of Wales and the people of England, or the Otherworld associated with Wales and the dominance of Christianity.

But anyway enough about Christians. Let's talk about my friend Sir Palomides and Islam.

A brief recap for anyone who's unfamiliar with Sir Palomides, he's a Muslim knight, referred to in the Medieval Christian tongue as a "Saracen," who vows to convert to Christianity for the sake of marrying Isolde, but curiously hasn't yet. His father, Esclabor, and both of his younger brothers, Segwarides and Safir, have already converted. Palomides is continuously ostracized for his religion/appearance throughout the narrative and considered lesser than Tristan. This is pretty much always the roles they play. Sometimes Palomides is treated with extreme cruelty, such as in the Post-Vulgate, where Galahad forces him to convert to Christianity at sword point, only for Palomides to be murdered shortly afterward by Gawain once his narrative purpose, ie successful conversion, has been fulfilled.

For this break down, I'm ignoring that portrayal of Palomides as well as the Prose Tristan because they suffer from the issues I already outlined regarding Medieval Christian's malicious depiction of non-Christians. And I hate them</3 We'll be turning our attention to Le Morte d'Arthur by Sir Thomas Malory instead as Palomides is slightly more nuanced there. (Very slightly. "The Good Saracen Sir Palomides" is a loaded sentiment, but Malory was a Medieval Englishman imprisoned for his crimes and writing through his madness. We work with what we have.) The copy I linked is translated by Dr. Dorsey Armstrong, not only because it's very good, but because she authored one of the essays I'll be sharing on the subject. She also has a 24 part lecture series on Arthuriana that I highly recommend.

In Le Morte d'Arthur, and the earlier published La Tavola Ritonda as well as Byelorussian Tristan, Palomides is treated a teensy bit better. In most versions of the story, Palomides misses an appointment to duel with Tristan out of cowardice or dishonor. But Malory has written a scenario in which Palomides missed the appointment not out of subservience to Tristan, but because he was jailed elsewhere and couldn't physically make it. He still gets his ass kicked by Tristan, but Malory's change shifts implicational blame of Palomides to circumstantial blame of his situation which serves to create a more sympathetic character. So while Tristan's perception of events remains the same, Palomides is given a narrative excuse which maintains his honor and integrity in the mind of the reader. Yet as Dr. Dorsey Armstrong points out in her essay, Postcolonial Palomides, after Tristan discovers Palomides suffering a bout of grief-induced madness, Palomides's ability to communicate breaks down, and Tristan is unable to understand him. Palomides occupies a space that his fellow "Saracen" knights, such as Priamus of Tuscany, don't. He's Othered by everyone in the narrative yet gains renown among the Christian knights in part because of his extreme desire to join the Round Table, while resisting the necessity to conform to a religious order and community which does not otherwise accept him. Unlike his father and brothers, Palomides seems more aware of, and resistant to, the predatory systems which dictate their conditional acceptance.

Race as a concept did not exist in the Medieval world, rather it was intrinsically tied to religion. That said, colorism was always present. "Saracen" is a term used to refer to Arab people, but according to Hamed Suliman Abuthawabeh, the etymology of the word itself stems from the color brown, ie referential of skin tone. As it relates to fiction... Ever wonder why the Holy Land of the Middle East in Arthurian Legend, where Galahad, Perceval, and Bors seek the grail, is called "Sarras?" Now you know. This concept is not limited to Middle Eastern characters either. Black people in Medieval stories are referred to as "Moorish," ie from the "Moorlands." To that end, ever wonder why Aglovale's half-Black son is named "Morien?" Or how about Parzival's half-Black brother Feirefiz, who's described as having a mixture of "white and black skin," half his father's "fair country Anjou," half his mother's "heathen land Zassamank" with a face two-toned "as a magpie." (Author Wolfram von Eschenbach and translator Jessie Weston's words, not mine).

The fact is non-white, non-Christian characters are often reduced to their skin color, not only in what labels are applied to them as people, but their religions and falsified homelands as well. The cost of a modicum of respect is total assimilation. It's all or nothing for these characters, and even then, it's not a guarantee. Aside from the especially harrowing treatment of Palomides in the Post-Vulgate, this concept appears yet again in the poem The Turk and Sir Gawain, in which Gawain continuously oscillates between foe and friend with an unnamed Turkish knight, only to conclude the story by violently converting this individual through beheading. The Turkish knight is reborn, now Christian, and at last gains a name and identity, Sir Gromer. The expectation put on Pagan knights is so great they must submit to their white comrades and allow them to, literally, kill their former selves to be worthy of personhood in Christendom.

The same can be said of Jewish characters in Arthurian Legend. They're not often the focal point, but they do pop up from time to time. In La Tavola Ritonda, there's Dialantes the Jewish giant, as well as the beautiful Hebrew damsel of Aigua della Spina, who's curiously married to a Christian knight. Then of course there's the rampant antisemitism in Chrétien de Troyes's Perceval, as well as the continuations, which blame "the treacherous Jews" for killing Christ, while also casting Joseph of Arimathea as a Christian knight who brought the Holy Grail to Britain. Furthermore in The History of the Grail portion of the Vulgate, Joe is said to have "converted to the faith of Jesus Christ" while keeping it secret for fear that "the Jews would have killed him." Tons of revisionism happening. The bulk of the Vulgate makes little to no mention of Jewish people, good or bad, as it's mostly tied to the grail story. That said, when it does come up again in The Death of Arthur, it's a slippery slope into every other prejudice, as the term has become synonymous with evil, particularly as it relates to women.

I couldn't possibly outline the entirety of Medieval Christianity's relationship with other religions in a single tumblr post. Here's a link to my huge folder about Race & Religion in the Middle Ages. The essays and books there discuss this subject in a general sense but there's a sub-folder with Arthurian specific essays to learn more about Palomides, Priamus, Gromer, Morien, Feirefiz, and other characters or texts that touch on race/religion.

Despite all of the above, it's not all bad. Sometimes an author was anti-racist toward the non-Christian characters, yet limited by their time. (Think how Herman Melville portrayed Polynesian Queequeg in Moby Dick, positively, but used phrenology to compliment the shape of his skull by comparing him to that of white people. Not up to modern standards, but an attempt at progressive for its time nonetheless.) Looking at Dutch Arthuriana, while Morien's name is an insensitive indication of his unnamed "Moorish" mother, the only characters in the story who treat Morien poorly, such as the boatmen who refuse to ferry him, are openly condemned, even threatened, by the Knights of the Round Table, including Gareth.

I don't know what to call this writing technique, but it's used (and sometimes underutilized...) today. Essentially, as a means to indicate to the reader that the views of the antagonistic (in this case, xenophobic and anti-Black) character isn't shared by the author, they include another character who refutes and combats the negative behavior and who accepts the oppressed party as they are. However rare, it does happen in Medieval texts.

Last but not least, I'd be remiss to omit the Hebrew King Artus from this discussion. It's an incomplete story, but sets out to retell the Arthurian Legend from a Jewish standpoint. All the characters are Jewish and all religious allusions that were once Christian have been rewritten as Jewish. It has a thorough analysis by the translator and tons of footnotes to indicate the Jewish references throughout the text.

Regarding religion in modern Arthuriana like BBC Merlin, Druids aren't actually present in the Legends, with the one and only exception being The Adventure of Melóra and Orlando, which does refer to Merlin as a Druid! There's also the connection made between Merlin and Stonehenge in The History of the King's of Britain by Geoffrey of Monmouth; the word "Druid" is not used, but Merlin describes his own ability to manipulate the stones as "mystical." One has to remember that Druids didn't write down their own history, as it was their way to memorize religious practices and not document anything. All we know about them comes from outside sources, such as Greeks and Romans as well as Christian missionaries come to convert them. As Christianity took hold and figures like Saint Patrick "drove the snakes [Druids] out of Ireland," much of that history was either lost or purposefully maligned. Did the Druids actually participate in human sacrifice? Who knows! Bearing that in mind, we must acknowledge the influence of the several revivals of Druidism and recent boom in Neopaganism; a lot of popular interpretations of Arthurian Legend are just that, the creator's interpretation, and not necessarily indicative of what the historical people would have been doing. To learn more about that, there's Druids: A Very Short Introduction by Barry Cunliffe which I found helpful.

When it comes to Merlin, or Myrddin Wyllt, his character is potentially based on a few different people who really existed, but there isn't a name given to whatever religion they practiced in anything I've read. While the time period did have clearly delineated religions such as Christianity, Judaism, Zoroastrianism (and then Islam), Mithraism, Druidism, etc, there were just as many people who prayed to Jesus Christ while simultaneously leaving out offerings for the local spirits. Most religions come with regional differences, various sects, or shift gradually over time. Saint Patrick himself is said to have had a "fluid identity," as his autobiographical work The Confessions paints him in a fairly positive light as a peaceful missionary, while Dr. Janina Ramirez indicates in her book The Private Life of Saints that other sources characterize Saint Patrick as an aggressor. Some scholars even believe Saint Patrick may have been two different people, combined over the centuries, similarly to Myrddin Wyllt. Modern Arthurian books and shows really lean into a dichotomy between Christianity and the "Old Religion" for the sake of entertainment. But bouts of unrest weren't as fantastical nor made up of two wholly separate, well-defined teams.

Wow this got long. I think we'll leave it at that. I hope that answers your questions! Take care!