53 pages • 1 hour read
The Nonexistent Knight is set in a world of mediocrity, the narrator explains, where few people are motivated to achieve anything. In such a world, lingering elements of diluted will and unclaimed existence have gathered together and merged with the empty suit of armor. The result is Agilulf. The narrator introduces herself as Sister Theodora, a nun who belongs to the Order of Saint Columbia. She is writing out this story as her own personal penance. Since she has never experienced a war firsthand, she does not believe that she will be able to give an account of the battle. When she begins to describe several examples of war, however, she seems more than familiar with the subject.
Raimbaut waits for the signal which will begin the battle. His lust for vengeance has been dulled by the reality of war, which is less glorious than he imagined. Theodora describes the battle as a chaotic maelstrom of violence and coughing. Eventually, the opposing armies are rendered immobile by the piles of bodies and clouds of dust. Rather than blows, they can only exchange insults. Since they cannot understand each other’s insults, they call on translators to convey the meaning to their rivals. These fast-riding translators are a necessity of battle and “not to be killed” (35), both sides agree. Amid the chaos, people seize up as much fallen loot as they can, to Raimbaut’s disgust.
Raimbaut fights a Moorish soldier. Quickly, however, Raimbaut tries to reach an agreement with the man: he will allow the man past in exchange for information about Isohar’s whereabouts. When the soldier points across the battlefield, Raimbaut charges away in the indicated direction. Rather than Isohar, however, he begins to fight a man with a similar name. Eventually, Raimbaut launches into battle against Isohar’s “spectacle bearer,” again mistaking the wrong man for his father’s killer. When the spectacles fall to the ground and shatter, someone else kills the real Isohar. Raimbaut is not sure what to think. Isohar’s broken spectacles may have caused his death, Raimbaut reasons, but this may not qualify as revenge. Raimbaut rides away to find another opponent, feeling a “wonderful sense of lightness” (39) at having achieved his vengeance at last. He chases after a Moor, only to find himself caught in an ambush. He fights as best he can until a fellow Christian knight arrives, helping Raimbaut to chase away the ambushers. Raimbaut thanks the knight, who rides away in silence. This, Raimbaut believes, is insulting.
At first, Raimbaut tries to follow the knight. He is insulted by the lack of acknowledgement as he follows. Raimbaut realizes that his horse has died from exhaustion. Raimbaut dismounts the horse, kisses the horse’s muzzle, and makes again to follow the knight. Stopping to fetch a drink from a stream, he sees the knight’s horse tied up nearby. When he approaches, he sees the knight’s armor. The knight is close by, about to urinate. Seeing the half-naked knight in a compromising position, revealing her “smooth gold-flecked belly, rotund rosy hips, long straight girl’s legs” (44), Raimbaut realizes that his savior is a woman. He immediately falls in love with her. The female knight spots Raimbaut. She hurls a dagger at him then flees. Later, Raimbaut tries to explain the encounter to the other soldiers. The knights tell Raimbaut that the female knight is named Bradamante. She only has time for “generals or grooms” (46), he is told. Raimbaut is annoyed and hopes to find Agilulf, who he believes will sympathize with him.
Sister Theodora describes the “cell” where she writes, which is situated above the kitchen of the convent. As she wrote the end of the previous chapter, she could imagine the clanging pots and pans to be the clashing swords of the battlefield. When she smells the kitchen, she imagines the mess tent of an army. Next, she imagines the conversation between Raimbaut and Agilulf. Raimbaut is desperate to tell Agilulf what happened the previous day. He wants to become a knight and he hopes to achieve glory on the battlefield, becoming a paladin. The true work of a paladin, Agilulf counsels him, is not only glory. Raimbaut asks whether he can follow Agilulf to learn how to be a paladin. Agilulf invites Raimbaut to help him carry out an inspection of the kitchens. Since the army is on the move, he explains, rationing out the food is important work. He takes Raimbaut to inspect the kitchens then sends him to make a report on everyone eating in the camp.
When Raimbaut returns, he tells Agilulf that many itinerant wanderers have entered the mess hall. They each claim to have a different name but, to Raimbaut, they look exactly alike. They all want soup. When Raimbaut takes Agilulf to one of these wanderers, however, the man is quite clearly Gurduloo. Agilulf compliments Raimbaut for having uncovered a problem with the rationing system. He is happy to be reunited with Gurduloo, who he still believes to be his squire. Gurduloo is given the remaining soup from the cooking cauldron. He enters the soup and emerges with soup “all over him from head to toe” (52). Gurduloo acts like everything around him is now soup and he scoops at empty air with a spoon. Agilulf announces to Gurduloo that, as his squire, Gurduloo must help “bury the baptized flesh of [their] brethren” (53) from the previous day’s battle.
Agilulf leads Raimbaut and Gurduloo to the battlefield. Carrion birds pick at the dead. The three men each grab a dead body and drag it to a burial site. Looking at the dead man in his arms, Agilulf envies the man’s corporeal body. Gurduloo looks at the body he carries and envies the way the body will now nourish the earth by rotting. Raimbaut studies his own dead man and resolves to live his life to the fullest before his own inevitable death. Gurduloo begins to dig a grave. He encourages his dead body to help but this fails. Once the grave is dug, Gurduloo lays inside and tries to bury himself. Agilulf intervenes before Gurduloo suffocates to death. The trio departs. Agilulf issues instructions, telling Gurduloo to chop wood. Raimbaut quizzes Agilulf about Bradamante. Agilulf ignores Raimbaut; instead, he begins to teach Raimbaut the best way to chop down a tree.
Sister Theodora would like to write about “the passion of love” (58). As with war, however, she says she is inexperienced and naïve. She turns instead to the story of Bradamante, whose love of order drove her to become a knight. She abhors the other knights, who are lazy and oafish. In her eyes, they lack honor. Though she loves order and rules, Bradamante is personally disorganized. She was a princess who grew up in a castle; she never needed to clean for herself. Nevertheless, her armor is always gleaming, and she is proud of the way her shiny armor distinguishes her from her lazy male peers. When she meets a knight with similar values, she occasionally falls in love. When they succumb to their passions, however, she loses her love for them.
Bradamante is practicing her archery when Raimbaut spots her. He challenges her to a contest with the bow and arrow. Sister Theodora wonders whether any woman can ever really exist in the same way that a young man who is deeply in love believes that she exists. Bradamante is dismissive of Raimbaut’s chances in any competition. Should he even hit the target, she mocks, he would only do so by chance. Agilulf happens to be passing at this moment. Bradamante stops the nonexistent knight and asks him to give an archery demonstration to young Raimbaut. Nonchalantly, Agilulf takes Bradamante’s bow, fires the arrow into the target, and walks away without saying anything. Bradamante wonders aloud about this nonexistent knight, who is “so exact and perfect” (63) in every act.
A group of knights is watching the scene from a distance. They joke that Bradamante has fallen in love with the nonexistent knight. Raimbaut overhears their words. A knight explains that Bradamante must have had her fill of normal men. Now, she has fallen in love with “man who doesn’t exist at all” (63). The knights swap jokes about this unlikely pairing until Bradamante turns on them, chasing them away with her whip. Choosing not to talk to either Agilulf or Bradamante, Raimbaut approaches a fellow young knight named Torrismund, the younger son of the Duke of Cornwall. Raimbaut explains to Torrismund how he flickers back and forth between feeling as though he belongs in this place and feeling as though he is completely distant. Torrismund has no faith in their war or their code. Their battles, their chivalric honor, and even the name that they have all mean nothing to him. The war will continue forever, he believes, even though everyone has forgotten why they are fighting. Raimbaut cannot agree, as he still remembers the way in which Bradamante saved him. He is more determined than ever to win her love. The nihilistic Torrismund suggests that only the Knights of the Holy Grail, an order of knights who live in the forests of Scotland, have the power to restore his faith in the world.
In this section of The Nonexistent Knight, a Clash of Cultures emerges as a recurrent theme, highlighting the prevalent miscommunications that occur in a self-centered society lacking values or direction. The war featured in this chapter is in itself a clash of cultures by nature. Still, an additional language barrier becomes a humorous focus as the two sides attempt to exchange insults via translators who are reassured they are immune from harm as they travel from side to side. A physical barrier of dead bodies litters the field and prevents any additional battle, representing the cultural divide that keeps them at war. This divide leaves the two sides to stagnantly exchange rude remarks instead of achieving any additional progression towards their goals.
Unlike his comrades, Raimbaut enters the novel with a clear, defined goal: He wants revenge against the man who killed his father. No one in Charlemagne’s camp has much sympathy for this goal, as he bounces back and forth between knights and bureaucracies in search of help. Ultimately, Raimbaut feels his thirst for vengeance is too great—his sole objective is too important to be obfuscated by the fading glories of Charlemagne’s court. He takes matters into his own hands and seeks out Isohar on the battlefield. Even this process is fraught with difficulty and confusion, however, as he struggles to identify his target. Raimbaut eventually achieves his goal, but only indirectly. He kills the man who is tasked with holding Isohar’s spectacles. Isohar dies, not by Raimbaut’s hand but because he cannot see what is happening. Raimbaut is not directly responsible for Isohar’s death, so he is left in an awkward state of emotional purgatory, complicating the idea of Duty as an Idealistic Standard. The honor and glory which, he was led to believe, would be attributed to him by seeking revenge have not materialized. Instead, he is left with the vague sense that something is not right. More importantly, his life now lacks a purpose. He sympathizes with Agilulf because, in a symbolic sense, he is also now an empty suit of armor. At the same time, he is the opposite of Agilulf: a knight without purpose or meaning, who has a corporal form but no ideology to direct it.
Now that his singular dutiful goal is accomplished, Raimbaut seeks to embody a more generalized, aimless sense of duty to fill the emptiness he is experiencing. Raimbaut turns to Agilulf because he hopes that the nonexistent knight’s code of chivalry can give him purpose. Rather than sending Raimbaut away on a glorious adventure, however, Agilulf enlists him to help bury the dead. The battlefield is left strewn with corpses. These corpses have seemingly been abandoned by the other knights but, according to Agilulf, the chivalric code dictates that they have a responsibility to bury the dead. This task is then left to Agilulf (who does not exist), Raimbaut (an unremarkable knight), and Gurduloo (a deranged peasant). The basic principles of the chivalric code have fallen by the wayside, and the only adherents are social outcasts. The code of chivalry, like the corpses on the battlefield, has been left to rot.
Over the course of the novel, the role of the narrator becomes more pronounced. In Chapter 4, Sister Theodora introduces herself. She becomes a character in the novel, rather than an anonymous narrator. Her emergence as a character is accompanied by snippets of her story. She is a nun who describes her room as a cell. She lacks the fervent dedication to God that might be expected from someone who has devoted their life to religion. Since Theodora’s cloistered life is, by her own words, comparable to an imprisonment, the nature of her book and the reliability of her narration is called into question. Theodora knows extensive information about all of the characters and the details of war—details she herself claims to be ignorant of directly before imparting them on the page. These inconsistencies, mixed with Theodora’s questionable role as a nun, clue the reader in to the possibility that she may not be who she says she is.
Additionally, the intended audience for Sister Theodora’s narration further speaks to The End of Eras. Theodora is locked away in a convent, copying a story from another book seemingly as an act of penance to a God to whom she is not devoted. The audience, insofar as she supposes, is limited. However, the book becomes almost like a confession, a way to gradually assert her own agency over her life by introducing herself into a narrative. She is not writing the book so that it can be popular, but so that she can announce her agency to herself and to her world. Sister Theodora is, in effect, writing for an audience of one: herself. Fittingly, Sister Theodora seeks to establish her own agency in a world that has moved away from heroic deeds and romantic chivalry. This commitment to agency and saving oneself is another link to her true character of Bradamante; both characters consistently interact with the concepts of chivalry and duty, first blindly committed, then grappling with a new reality in their absence.
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By Italo Calvino