From Ritual to Romance

by Jessie L. Weston

CHAPTER VII

[1] Mysterium und Mimus, p. 50. This work contains a most valuable and interesting study of the Maruts, and the kindred groups of Sword Dancers. [2] Op. cit. pp. 47 et seq. [3] Rig-Veda, Vol. III. p. 337. [4] Mysterium und Mimus, p. 48. [5] Op. cit., Indra, die Maruts, und Agastya, pp. 91 et seq. [6] Rig-Veda, Vol. III. pp. 331, 334, 335, 337. [7] Mysterium un Mimus, p. 121. [8] Vollendung des Arische Mysterium, p. 13. The introductory section of this book, containing a study of early Aryan belief, and numerous references to modern survivals, is both interesting and valuable. The latter part, a panegyric on the Wagnerian drama, is of little importance. [9] Mysterium und Mimus, p. 131. [10] Cf. Röscher's Lexikon, under heading Kureten. [11] Op. cit. [12] Cf. Preller, Graechishe Mythologie, p. 134. [13] Quoted by Preller, p. 654. [14] Themis, A Study in Greek Social Origins (Cambridge, 1912), pp. 6 et seq. [15] Mysterium un Mimus, p. 23. [16] Themis, p. 24. [17] Cf. Mysterium und Mimus, section Indra, die Maruts, und Agastya specially pp. 151 et seq. [18] Cf. von Schroeder, op. cit. pp. 141 et seq. for a very full account of the ceremonies; also, Themis, p. 194; Mannhardt, Wald und Feld-Kulte, and Röscher's Lexikon, under heading Mars, for various reasons. [19] Folk-Lore, Vols. VII., X., and XVI. contain interesting and fully illustrated accounts of some of these dances and plays. [20] The Mediaeval Stage, Vol. III. p. 202. It would be interesting to know the precise form of this ring; was it the Pentangle? [21] Cf. also Mysterium und Mimus, pp. 110, 111, for a general description of the dance, minus the text of the speeches. [22] Pp. 186-194. [23] Cf. Folk-Lore, Vol. XVI. pp. 212 et seq. [24] I would draw attention to the curious name of the adversary, Golisham; it is noteworthy that in one Arthurian romance Gawain has for adversary Golagros, in another Percival fights against Golerotheram. Are these all reminiscences of the giant Goliath, who became the synonym for a dangerous, preferably heathen, adversary, even as Mahomet became the synonym for an idol? [25] Cf. Mannhardt, Wald und Feld-Kulte, Vol. II. pp. 191 et seq. for a very full account of the Julbock (Yule Buck). [26] Cf. Folk-Lore, Vol. VIII. 'Some Oxfordshire Seasonal Festivals,' where full illustrations of the Bampton Morris Dancers and their equipment will be found. [27] Cf. The Padstow Hobby-Horse, F.-L. Vol. XVI. p. 56; The Staffordshire Horn-Dance, Ib. Vol. VII. p. 382, and VIII. p. 70. [28] Cf. supra, pp. —-, —-, —-. [29] Cf. Legend of Sir Perceval, Vol. II. p. 264. [30] See English Folk-Song and Dance by Frank Kidson and Mary Neal, Cambridge, 1915, plate facing p. 104. A curious point in connection with the illustration is that the Chalice is surmounted by a Heart, and in the Tarot suits Cups are the equivalent of our Hearts. The combination has now become identified with the cult of the Sacred Heart, but is undoubtedly much older.

CHAPTER VIII

[1] Cf. supra, Chap. 5, pp. —- —-; Chap. 7, pp. —-, —-. [2] Mysterium und Mimus, p. 369, Der Mimus des Medizinmannes. [3] Cf. Chap. 5, pp. —-, —-. [4] Op. cit. p. 371 [5] Op. cit. pp. 78 et seq. [6] I would draw attention to the fact that while scholars are now coming to the conclusion that Classic Drama, whether Tragedy or Comedy, reposes for its origin upon this ancient ritual, others have pointed out that Modern Drama derives from the ritual Play of the Church, the first recorded medieval drama being the Easter Quem Quaeritis? the dramatic celebration of Our Lord's Resurrection. Cf. Chambers, The Mediaeval Stage, where this thesis is elaborately developed and illustrated. It is a curious fact that certain texts of this, the 'Classical' Passion Play, contain a scene between the Maries and the 'Unguentarius' from whom they purchase spices for the embalmment of Our Lord. Can this be a survival of the Medicine Man? (Cf. op. cit. Vol. ii. p. 33.) [7] Bibl. Nat., fonds Français, 12577, fo. 40 [8] Bibl. Nat., f. F. 1453, fo. 49. Parzival, Bk. x. ll, 413-22. [9] Lanceloet, Jonckbloet, Vol.II. ll. 22271-23126. [10] Op. cit. ll. 22825-26. [11] Op. cit. Vol. 1. ll. 42540-47262. [12] Op. cit. ll. 46671-74. [13] Op. cit. ll. 46678-80. [14] Cf. Loth, Les Mabinogion, Vol. ii. p. 230, and note. The other two are Riwallawn Walth Banhadlen, and Llacheu son of Arthur. [15] The only instance in which I have found medicine directly connected with the knightly order is in the case of the warrior clan of the Samurai, in Japan, where members, physically unfitted for the task of a warrior, were trained as Royal Doctors, the Folk Doctors being recruited from a class below the Samurai. Cf. Medizin der Natur-Völker, Bartels, p. 65.

APPENDIX TO CHAPTER VIII

[1] Cf. OEuvres de Ruteboeuf, Kressner, p. 115. [2] My attention was drawn to the poem by references to it in The Mediaeval Stage, Chambers.

CHAPTER IX

[1] Cf. my Sir Gawain and the Grail Castle, pp. 3-30. The best text is that of MS. B.N., fonds Franç. 12576, ff. 87vo-91. The above remarks apply also to the Elucidation, which is using a version of the Bleheris form. [2] B.N. 12577, fo. 136vo. [3] Cf. Sir Gawain at the Grail Castle, pp. 33-46. [4] Cf. B.N. 12576, ff. 220-222vo and fo. 258. [5] Hucher, Le Saint Graal, Vo. I. pp. 251 et seq., 315 et seq. [6] Cf. Modena MS. pp. 11, 12, 21, etc.; Dr Nitze, The Fisher-King in the Grail Romances, p. 373, says Borron uses the term Rice Pescheur, as opposed to the Roi Pescheur of Chrétien. This remark is only correct as applied to the Joseph. [7] Modena MS p. 61 and note. [8] Ibid. p. 63. [9] The evidence of the Parzival and the parallel Grail sections of Sone de Nansai, which appear to repose ultimately on a source common to all three authors, makes this practically certain. [10] This is surely a curious omission, if the second King were as essential a part of the scheme as Dr Nitze supposes. [11] Cf. Chapter 2, p. —-. [12] I cannot agree with Dr Nitze's remark (op. cit. p. 374) that "in most versions the Fisher King has a mysterious double." I hold that feature to be a peculiarity of the Chrétien-Wolfram group. It is not found in the Gawain versions, in Wauchier, nor in Manessier. Gerbert is using the Queste in the passage relative to Mordrains, and for the reason stated above I hold that heither Queste nor Grand Saint Graal should be cited when we are dealing, as Dr Nitze is here dealing, with questions of ultimate origin. [13] Cf. my Legend of Sir Lancelot, pp. 167 and 168. [14] Cf. Heinzel, Ueber die Alt-Franz. Gral-Romanen, pp. 136 and 137. [15] Cf. Legend of Sir Perceval, Vol. II. p. 343, note. These three kings are found in the curious Merlin MS. B.N., f. Franç. 337, fo. 249 et seq. [16] Vide supra, pp. —-. —-. [17] Op. cit. p. 184. [18] Cf. Chapter 5, p. —-, Chap. 7, p. —-. [19] Diû Crone, ll. 17329 et seq. [20] In the Parzival Titurel is grandfather to Anfortas, Frimutel intervening; critics of the poem are apt to overlook this difference between the German and French versions. [21] Cf. Chapter 2, p. —-. [22] Cf. here my notes on Sone de Nansai (Romania, Vol. XLIII. p. 412). [23] In connection with my previous remarks on the subject (p. —-) I would point out that the Queste and Grand Sainte Graal versions repeat the Maimed King motif in the most unintelligent manner. The element of old age, inherent in the Evalach-Mordrains incident, is complicated and practically obscured, by an absurdly exaggerated wounding element, here devoid of its original significance. [24] Heinzel, op. cit. p. 13. [25] For an instance of the extravagances to which a strictly Christian interpretation can lead, cf. Dr Sebastian Evans's theories set forth in his translation of the Perlesvaus (The High History of the Holy Grail) and in his The Quest of the Holy Grail. The author places the origin of the cycle in the first quarter of the thirteenth century, and treats it as an allegory of the position in England during the Interdict pronounced against King John, and the consequent withholding of the Sacraments. His identification of the character with historical originals is most ingenious, an extraordinary example of misapplied learning. [26] For a general discussion of the conflicting views cf. Dr Nitze's study, referred to above. The writer devotes special attention to the works of the late Prof. Heinzel and Mr Alfred Nutt as leading representatives of their respective schools. [27] R. Pischel's Ueber die Ursprung des Christlichen Fisch-Symbols is specifically devoted to the possible derivation from Indian sources. Scheftelowitz, Das Fischsymbolik in Judentem und Christentum (Archiv für Religionswissenschaft, Vol. XIV.), contains a great deal of valuable material. R. Eisler, Orpheus the Fisher (The Quest, Vols. I and II.), John, Jonas, Joannes (ibid. Vol. III.), the Messianic Fish-meal of the Primitive Church (ibid. Vol. IV.), are isolated studies, forming part of a comprehensive work on the subject, the publication of which has unfortunately been prevented by the War. [28] Mahâbhârata, Bk. III. [29] Cf. Scheftekowitz, op. cit. p. 51. [30] Cf. The Open Court, June and July, 1911, where reproductions of these figures will be found. [31] Op. cit. p. 403. Cf. here an illustration in Miss Harrison's Themis (p. 262), which shows Cecrops, who played the same rôle with regard to the Greeks, with a serpent's tail. [32] Ibid. p. 168. In this connection note the prayer to Vishnu, quoted above. [33] Cf. Eisler, Orpheus the Fisher (The Quest, Vol. I. p. 126). [34] Cf. W. Staerk, Ueber den Ursprung der Gral-Legende, pp. 55, 56. [35] Df. S. Langdon, Sumerian and Babylonian Psalms, pp. 301, 305, 307, 313. [36] Cf. Eisler, The Messianic Fish-meal of the Primitive Church (The Quest, Vol. IV.), where the various frescoes are described; also the article by Scheftelowitz, already referred to. While mainly devoted to Jewish beliefs and practices, this study contains much material derived from other sources. So far it is the fullest and most thoroughly documenté treatment of the subject I have met with. [37] Cf. Eisler, op. cit. and Scheftelowitz, pp. 19. 20. [38] Cf. Eisler, op. cit. p. 508. [39] Cf. Scheftelowitz, op. cit. pp. 337, 338, and note 4. [40] Hucher, Le Saint Graal, Vol. I. pp. 251 et seq., 315 et seq. [41] Cf. A. Nutt, Studies in the Legend of the Holy Grail, p. 209. [42] Cf. Eisler, The Mystic Epitaph of Bishop Aberkios (The Quest, Vol. V. pp. 302-312); Scheftelowitz, op. cit. p. 8. [43] Cf. The Voyage of Saint Brandan, ll. 372, et seq., 660 et seq. [44] Op. cit. ll. 170 et seq., and supra, p. —-. [45] Vide supra, p. —-. [46] Op. cit. p. 168. [47] Cf. The Messianic Fish-meal. [48] Op. cit. p. 92, fig. 42 a. [49] Op. cit. p. 23, and note, p. 29. [50] Parzival, Bk. IX. ll., 1109 et seq., Bk. XVI. ll. 175 et seq. [51] Cf. Sir Gawain at the Grail Castle, p. 55. Certain of the Lancelot MSS., e.g., B.N., f. Fr. 123, give two doves. [52] Cf. Scheftelowitz, p. 338. Haven, Der Gral, has argued that Wolfram's stone is such a meteoric stone, a Boetylus. I am not prepared to take up any position as to the exact nature of the stone itself, whether precious stone or meteor; the real point of importance being its Life-giving potency. [53] Op. cit. p. 381. [54] Ibid. p. 376 et seq. [55] Ibid. p. 20. [56] Ibid. p. 377.

CHAPTER X

[1] Elucidation, ll. 4-9 and 12, 13. [2] Potvin, ll. 19933-40. I quote from Potvin's edition as more accessible than the MSS., but the version of mons is, on the whole, an inferior one. [3] Potvin, ll. 28108-28. [4] This is to my mind the error vitiating much of Dr Nitze's later work, e.g., the studies entitled The Fisher-King in the Grail Romances and The Sister's Son, and the Conte del Graal. [5] Op. cit. Introduction, p. X. [6] Rohde, Psyche, p. 293, and Cumont, op. cit. p. 44. [7] Anrich, Das alte Mysterien-Wesen in seinem Verhältniss zum Christentum, p. 46. [8] Op. cit. p. 136. [9] Cumont, op. cit. p. 84. [10] Op. cit. pp. 104, 105. [11] Cf. Anrich, op. cit. p. 81. [12] Hepding, Attis, p. 189. [13] Cumont, Mystères de Mithra, pp. 19 and 78. [14] Ibid. p. 188. [15] Ibid. pp. 190 et seq. [16] Vide Hepding, Attis, Chap. 4, for details. [17] Dieterich, Eine Mithrasliturgie, p. 174. [18] Hepding, op. cit. p. 196. [19] Cf. my Legend of Sir Perceval, Vol. II. p. 313. Hepding mentions (op. cit. p. 174) among the sacra of the goddess Phrygium ferrum, which he suggests was the knife from which the Archigallus wounded himself on the 'Blood' day. Thus it is possible that the primitive ritual may have contained a knife.