
the army into battle. The king understands the importance
of social responsibility as he urges his fellow barons to join
the fight to expel the Irish from his homeland: “Will you
always be little men, who cannot see what was and could be
again? There is no middle ground! So slay us or slay him
[Donnchadh]!”
At the same time, Tristan + Isolde suggests that “love
conquers everything”—even if this particular theme under-
cuts the film’s socio-political message. Isolde proclaims that
personal qualities such as duty and HONOR are “the shells
of life. And empty ones and in the end all they hold is days
and days without love. Love is made by God. Ignore it and
you can suffer as you cannot imagine.” This speech prepares
the ground for the final scene when Tristan declares that he
does not know whether “life is greater than death, but love
was more than either.” Reynolds cuts away from his death
scene to a shot of the two of them lying together, while
Isolde’s voice is heard reciting the concluding stanza of John
Donne’s lyric “The Good Morrow”:
My face in thine eye, thine in mine appears,
And true plain hearts do in the faces rest;
Where can we find two better hemispheres
Without sharp north, without declining west?
Whatever dies, was not mix’d equally;
If our two loves be one, or thou and I
Love so alike than none can slacken, none can die.
Her sentiments might be heartfelt, but the sequence
seems rather incongruous in a film emphasizing the impor-
tance of responsibility, especially for men. Or perhaps we
should approach the film not as a social commentary but
rather as “a legend or fable, and therefore you can take all
kinds of liberties [with the plot].”
To date there has been no published critical work on the
film (even though there are plenty of online reviews). There
are numerous books focusing on the Tristan and Isolde
myth, notably Dorothy Roberts’s The Enchanted Cup and
Rosalind Miles’s trilogy Isolde, Queen of the Western Isle, The
Maid of the White Hands, and The Lady of the Sea. Denis de
Rougemont’s Love in the Western World explores the psychol-
ogy of love from Tristan and Isolde to Hollywood, while
Geoffrey Ashe looks at the myth in its historical context.
Most recently Jeff Limke has retold the story in graphic
novel format with illustrations by Ron Randall.
References
Geoffrey Ashe, The Landscape of King Arthur (London: Webb and
Bower, 1987); The Bible: Authorized Version: Matthew 25:41; James
Cameron-Wilson, “Tristan + Isolde: Celtic Myth Given Hollywood
Treatment,” Film Review 669 (May 2006): 107; Denis de Rouge-
mont, Love in the Western World (Princeton: Princeton University
Press, 1974); John Donne, “The Good Morrow,” www.luminar-
ium.org/sevenlit/donne/goodmorrow.htm (accessed 25 January
2009); Dean Georgaris, “Commentary” to the 2006 DVD release of
Tristan + Isolde (Los Angeles: Twentieth Century-Fox Home Enter-
tainment, 2006); David Jays,“Tristan + Isolde,” Sight and Sound 16,
no.4 (April 2006): 80; Ian Johns,“Tristan + Isolde,” Times 2, 20 April
2006, 17; Will Lawrence, “Tristan + Isolde,” Empire May 2006, 54;
Jeff Limke and Ron Randall, Tristan and Isolde: The Warrior and
the Princess: A British Legend (London: Graphic Universe, 2007);
Derek Malcolm, “History Re-told to the Tune of Rum-Tum,”
Evening Standard, 26 April 2006, 35; Rosalind Miles, Isolde, Queen
of the Western Isle; The Maid of the White Hands; The Lady of the
Sea (Los Angeles, CA: Three Rivers Press, 2003, 2005); Dorothy
Roberts, The Enchanted Cup (New York: Appleton-Century-Crofts,
1953); Ridley Scott interviewed by Reg Seeton, www.ugo.com/
channels/dvd/features/tristanandisolde/interview2.asp (accessed 8
August 2008); Ridley Scott, quoted in Production Notes: Tristan +
Isolde (Los Angeles: Twentieth Century-Fox, 2005), vi–vii; “Tristan
+ Isolde: Screenplay by Dean Georgaris,” Creative Screenwriting 13,
no.1 (2006): 32; “Tristan + Isolde. Written by Dean Georgaris. Tran-
script by Chani at tristanandisolde.net,” www.imsdb.com/Movie
%20Scripts/Tristan%20and%20Isolde%20Script.html (accessed 23
January 2009).
Bibliography
Jeremy May, “The Dark Ages in Britain—Via Prague,” Screen Inter-
national 1424 (10–16 October 2003): 13.
TRISTAN AND ISOLDE
A legend dating back to the twelfth century, of which there
have been many different versions in different cultures.
Claude D’Esplas reconstructs the legend thus: The giant
Morhot comes to Cornwall to collect the tribute of young
people which the country owes to Ireland. Tristan challenges
Morhot and kills him in single combat; a chip of the edge of
the sword remains, however, embedded in the giant’s skull.
Tristan himself receives a wound that becomes dangerously
infected. No one can help him. In accordance with the Celtic
funeral rites he is put into a boat without sails and left to the
currents.
The boat drifts to the shores of Ireland. Tristan calls
himself a minstrel and hides his identity under a disguised
name; the magic drinks of Queen Isolt, sister of Morhot,
who is assisted by her daughter, Isolt the Fair, cure him. Tris-
tan leaves his benefactresses without having revealed his
identity nor spoken of Morhot and returns to Cornwall. The
story negotiates various twists and turns until the final scene
when Tristan, away in Brittany, marries another Isolt—Isolt
of the White Hands. While coming to the rescue of her
brother Katherdin, Tristan receives a mortal wound which
can only be healed by Isolt the Fair as she has done before.
However Isolt of the White Hands grows jealous, and tells
TRISTAN AND ISOLDE
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