Studies on the Legend of the Holy Grail

Renew：Part 31
Author：Alfred Nutt
Update：08-15-2023
Tags：Education Reference
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Chapter List

Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter III. The considerations adduced therein, as well as Martin"s criticisms and Hertz"s admissions, preclude the necessity of examining it in further detail. Formally speaking, the theory rests upon the a.s.sumption that we have Borron"s work substantially as he wrote it, an a.s.sumption which, as shown by the difference in _motif_ between the Metrical Joseph and the Didot-Perceval, is inaccurate. Again, the theory does not account for the silence of all the other versions respecting Brons and that special conception of the Grail found in Borron"s poem. Nor does it offer any satisfactory explanation of the mysterious question which Birch-Hirschfeld can only conjecture to have been a meaningless invention, _eine harmlose Erfindung_, of Borron"s. In fact, only such, portions of the cycle are exhaustively examined as admit of reference to the alleged originating idea, and a show of rigorous deduction is thus made, the emptiness of which becomes apparent when the entire legend, and not one portion only, is taken into account. Despite the learning and acuteness with which it is urged, Birch-Hirschfeld"s theory must be rejected, if it were only because, as Martin points out, it postulates a development of the legend which is the very opposite of the normal one. We cannot admit that this vast body of romance sprang from a simple but lofty spiritual conception, the full significance of which, unperceived even by its author, was totally ignored, not only, were that possible, by Chrestien and his continuators, but by the theologising mystics who wrote the Grand St. Graal and the Queste--aye, and even by the latest and in some respects the most theologically minded of all the writers of the cycle, the author of the Prose Perceval le Gallois and Gerbert. We must say, with Otto Kupp (Zacher"s Zeitschrift, XVII, 1, p. 68), "die jetzt versuchte christliche Motivierung ist ganz unglucklich geraten und kann in keiner Weise befriedigen."
Chapter IV, opinion began with Monsieur de Villemarque by accepting the Mabinogi as the direct source of the Conte du Graal, and has ended with Zarncke and Birch-Hirschfeld in looking upon it as a more or less direct copy. The most competent of living scholars in this matter, M. Gaston Paris, has expressed himself in favour of this opinion in his recent article on the Lancelot story (Romania, 1886).[71] Before dealing with the question as presented in this form, Simrock"s view, differing as it does from that of all other investigators, deserves notice. He, too, looks upon the Mabinogi as derived from Chrestien, and yet bases his interpretation of the myth underlying the romance upon a feature, the bleeding head in the dish, found only in it. But if the Mabinogi have really preserved here the genuine form of the myth, it must represent an older version than Chrestien"s, and if, on the other hand, Chrestien be its only source, the feature in question cannot belong to the earliest form of the story.
Chapter 9
Chapter 10
Chapter 11
Chapter II afford detailed information about it, the recapitulation will be brief, but it will be necessary to give at least one version at much greater length than heretofore.
Chapter 13
Chapter IV., other investigators, who accept the Christian origin of the larger part of the legend, hold that it has been shaped in these islands, or in accordance with Celtic traditions now lost. I think we can go a step farther. A number of myths and tales have been used to ill.u.s.trate the romances. In them may be found the personages through whom probably took place the first contact between Celtic mythic tradition and Christian legend.
Chapter VII, one of the many forms of the hero"s visit to the otherworld has for object the release of maidens held captive by an evil power. A formal connection was established between this section of the romance and the folk-tale of the Sleeping Beauty. As a whole, too, this tale admits of comparison with the legend. Its origin is mythic without a doubt. Whether it be regarded as a day or as a year myth, as the rescue of the dawn from night, or of the incarnate spring from the bonds of winter, it equally pictures a victory of the lord of light and heat and life over the powers of darkness, cold, and death. With admirable fidelity folk-tradition has preserved the myth, so that its true nature can be recognised without fail. It would be wrong, though, to conclude that retention of the mythic framework implied any recognition of its mythic character on the part of those who told or listened to the story. Some investigators, indeed, hold it idle to consider it otherwise than as a tale told merely for amus.e.m.e.nt. But a story, to live, must appeal to moral as well as to aesthetic emotions. In the folk-mind this story sets forth, dimly though it may be, that search for the highest human felicity which is likewise a theme of the Grail romances. What better picture of this quest could be found than the old mythic symbol of the awakening of life and increase beneath the kiss of the sun-G.o.d. The hero of the folk-tale makes his way through the briars and tangle of the forest that he may restore to the deserted castle life and plenty; so much has the tale retained of the original mythic signification. As regards the quester himself, the maiden he thus woos is his reward and the n.o.blest prize earth has to offer him. Where the romance writers made power, or riches, or learning, or personal salvation the goal of man"s effort, the folk-tale bids him seek happiness in the common human affections.
Chapter VIII.
Chapter 17
Chapter 18
Chapter 19
Chapter 20
Chapter 21
Chapter 22
Chapter 23
Chapter 24
Chapter 25
Chapter 26
Chapter 27
Chapter VII.
Chapter 29
Chapter x.x.xII. of the Deutsche Mythologie deserves careful study. Grimm compares Conduiramur"s (Blanchefleur"s) nightly visit to Percival"s chamber to the appearance at the bedside of the delivering hero of that white maiden, who is so frequently figured as the inmate of the Haunted Castle. As niece of the Lord of the Grail Castle, Blanchefleur is also a denizen of the otherworld, but I hardly think that the episode of Perceval"s delivering her from her enemies can be looked upon as a version of the removal of the spells of the Haunted Castle. In a recent number of the Revue des Traditions Populaires (III., p. 103), there is a good Breton version of the Bespelled Castle sunk under the waves. A fair princess is therein held captive; once a year the waves part and permit access, and he who is bold enough to seize the right moment wins princess and castle, which are restored to earth.
Chapter 31