“But the poems selected by Professor von Schroeder for discussion offer us a further, and more curious, parallel with the Grail romances.
In Section VIII. of the work referred to the author discusses the story of Rishyaçriñga, as the Mahâbhârata names the hero; here we find a young Brahmin brought up by his father, Vibhândaka, in a lonely forest hermitage 3 absolutely ignorant of the outside world, and even of the very existence of beings other than his father and himself. He has never seen a woman, and does not know that such a creature exists.
A drought falls upon a neighbouring kingdom, and the inhabitants are reduced to great straits for lack of food. The King, seeking to know by what means the sufferings of his people may be relieved, learns that so long as Rishyaçriñga continues chaste so long will the drought endure.
An old woman, who has a fair daughter of irregular life, undertakes the seduction of the hero. The King has a ship, or raft (both versions are given), fitted out with all possible luxury, and an apparent Hermit’s cell erected upon it.
The old woman, her daughter and companions, embark; and the river carries them to a point not far from the young Brahmin’s hermitage.
Taking advantage of the absence of his father, the girl visits Rishyaçriñga in his forest cell, giving him to understand that she is a Hermit, like himself, which the boy, in his innocence, believes. He is so fascinated by her appearance and caresses that, on her leaving him, he, deep in thought of the lovely visitor, forgets, for the first time, his religious duties.
On his father’s return he innocently relates what has happened, and the father warns him that fiends in this fair disguise strive to tempt hermits to their undoing. The next time the father is absent the temptress, watching her opportunity, returns, and persuades the boy to accompany her to her ‘Hermitage’ which she assures him, is far more beautiful than his own.
So soon as Rishyaçriñga is safely on board the ship sails, the lad is carried to the capital of the rainless land, the King gives him his daughter as wife, and so soon as the marriage is consummated the spell is broken, and rain falls in abundance.
Professor von Schroeder points out that there is little doubt that, in certain earlier versions of the tale, the King’s daughter herself played the rôle of temptress.
There is no doubt that a ceremonial ‘marriage’ very frequently formed a part of the ‘Fertility’ ritual, and was supposed to be specially efficacious in bringing about the effect desired 1.
The practice subsists in Indian ritual to this hour, and the surviving traces in European Folk-custom have been noted in full by Mannhardt in his exhaustive work on Wald und Feld-Kulte; its existence in Classic times is well known, and it is certainly one of the living Folk-customs for which a well-attested chain of descent can be cited.
Professor von Schroeder remarks that the efficacy of the rite appears to be enhanced by the previous strict observance of the rule of chastity by the officiant 2.
What, however, is of more immediate interest for our purpose is the fact that the Rishyaçriñga story does, in effect, possess certain curious points of contact with the Grail tradition.”
Jessie L. Weston, From Ritual to Romance, 1920. Pp. 27-9.