We may also note the fact that the Grail castle is always situated in the close vicinity of water, either on or near the sea, or on the banks of an important river. In two cases the final home of the Grail is in a monastery situated upon an island. The presence of water, either sea, or river, is an important feature in the Adonis cult, the effigy of the dead god being, not buried in the earth, but thrown into the water.[31]
It will thus be seen that, in suggesting a form of Nature worship, analogous to this well-known cult, as the possible ultimate source from which the incidents and mise-en-scène of the Grail stories were derived, we are relying not upon an isolated parallel, but upon a group of parallels, which alike in incident and intention offer, not merely a resemblance to, but also an explanation of, the perplexing problems of the Grail literature. We must now consider the question whether incidents so remote in time may fairly and justly be utilized in this manner.
CHAPTER V
Medieval and Modern Forms of Nature Ritual
Readers of the foregoing pages may, not improbably, object that, while we have instanced certain curious and isolated parallels from early Aryan literature and tradition, and, what, from the point of view of declared intention, appears to be a kindred group of religious belief and practice in pre-Historic and Classical times, the two, so far, show no direct signs of affiliation, while both may be held to be far removed, in point of date, alike from one another, and from the romantic literature of the twelfth century.
This objection is sound in itself, but if we can show by modern parallels that the ideas which took form and shape in early Aryan Drama, and Babylonian and Classic Ritual, not only survive to our day, but are found in combination with features corresponding minutely with details recorded in early Aryan literature, we may hold the gulf to be bridged, and the common origin, and close relationship, of the different stages to be an ascertained fact. At the outset, and before examining the evidence collected by scholars, I would remind my readers that the modern Greeks have retained, in many instances under changed names, no inconsiderable portion of their ancient mythological beliefs, among them the 'Adonis' celebrations; the 'Gardens of Adonis' blossom and fade to-day, as they did many centuries ago, and I have myself spoken with a scholar who has seen 'women, at the door of their houses, weeping for Adonis.'[1]
For evidence of the widespread character of Medieval and Modern survivals we have only to consult the epoch-making works of Mannhardt, Wald und Feld-Kulte, and Frazer, The Golden Bough;[2] in the pages of these volumes we shall find more than sufficient for our purpose. From the wealth of illustration with which these works abound I have selected merely such instances as seem to apply more directly to the subject of our investigation.[3]
Thus, in many places, it is still the custom to carry a figure representing the Vegetation Spirit on a bier, attended by mourning women, and either bury the figure, throw it into water (as a rain charm), or, after a mock death, carry the revivified Deity, with rejoicing, back to the town. Thus in the Lechrain a man in black women's clothes is borne on a bier, followed by men dressed as professional women mourners making lamentation, thrown on the village dung-heap, drenched with water, and buried in straw.[4]
In Russia the Vegetation or Year Spirit is known as Yarilo,[5] and is represented by a doll with phallic attributes, which is enclosed in a coffin, and carried through the streets to the accompaniment of lamentation by women whose emotions have been excited by drink. Mannhardt gives the lament as follows: "Wessen war Er schuldig? Er war so gut! Er wird nicht mehr aufstehen! O! Wie sollen wir uns von Dir trennen? Was ist das Leben wenn Du nicht mehr da bist? Erhebe Dich, wenn auch nur auf ein Stündchen! Aber Er steht nicht auf, Er steht nicht auf!"[6]
In other forms of the ritual, we find distinct traces of the resuscitation of the Vegetation Deity, occasionally accompanied by evidence of rejuvenation. Thus, in Lausitz, on Laetare Sunday (the 4th Sunday in Lent), women with mourning veils carry a straw figure, dressed in a man's shirt, to the bounds of the next village, where they tear the effigy to pieces, hang the shirt on a young and flourishing tree, "schöne Wald-Baum," which they proceed to cut down, and carry home with every sign of rejoicing. Here evidently the young tree is regarded as a rejuvenation of the person represented in the first instance by the straw figure.[7]