"Samizdat: Publishing the Forbidden."

Category: Grail

Attis = Christ

” … The Grail story is not du fond en comble the product of imagination, literary or popular.

At its root lies the record, more or less distorted, of an ancient Ritual, having for its ultimate object the initiation into the secret of the sources of Life, physical and spiritual.

This ritual, in its lower, exoteric, form, as affecting the processes of Nature, and physical life, survives to-day, and can be traced all over the world, in Folk ceremonies, which, however widely separated the countries in which they are found, show a surprising identity of detail and intention.

In its esoteric ‘Mystery’ form it was freely utilized for the imparting of high spiritual teaching concerning the relation of Man to the Divine Source of his being, and the possibility of a sensible union between Man, and God.

The recognition of the cosmic activities of the Logos appears to have been a characteristic feature of this teaching, and when Christianity came upon the scene it did not hesitate to utilize the already existing medium of instruction, but boldly identified the Deity of Vegetation, regarded as Life Principle, with the God of the Christian Faith.

Thus, to certain of the early Christians, Attis was but an earlier manifestation of the Logos, Whom they held identical with Christ.

The evidence of the Naassene document places this beyond any shadow of doubt, and is of inestimable value as establishing a link between pre-Christian, and Christian, Mystery tradition.

This curious synthetic belief, united as it was with the highly popular cult of Mithra, travelled with the foreign legionaries, adherents of that cult, to the furthest bounds of the Roman Empire, and when the struggle between Mithraism and Christianity ended in the definite triumph of the latter, by virtue of that dual synthetic nature, the higher ritual still survived, and was celebrated in sites removed from the centres of population–in caves, and mountain fastnesses; in islands, and on desolate sea-coasts.”

Jessie L. Weston, From Ritual to Romance, 1920, pp. 191-2.

No New Thing

“We have now seen that the Ritual which, as we have postulated, lies, in a fragmentary and distorted condition, at the root of our existing Grail romances, possessed elements capable of assimilation with a religious system which the great bulk of its modern adherents would unhesitatingly declare to be its very antithesis.

That Christianity might have borrowed from previously existing cults certain outward signs and symbols, might have accommodated itself to already existing Fasts and Feasts, may be, perforce has had to be, more or less grudgingly admitted; that such a rapprochement should have gone further, that it should even have been inherent in the very nature of the Faith, that, to some of the deepest thinkers of old, Christianity should have been held for no new thing but a fulfilment of the promise enshrined in the Mysteries from the beginning of the world, will to many be a strange and startling thought.

Yet so it was, and I firmly believe that it is only in the recognition of this one-time claim of essential kinship between Christianity and the Pagan Mysteries that we shall find the key to the Secret of the Grail.

And here at the outset I would ask those readers who are inclined to turn with feelings of contemptuous impatience from what they deem an unprofitable discussion of idle speculations which have little or nothing to do with a problem they hold to be one of purely literary interest, to be solved by literary comparison and criticism, and by no other method, to withhold their verdict till they have carefully examined the evidence I am about to bring forward, evidence which has never so far been examined in this connection, but which if I am not greatly mistaken provides us with clear and unmistakable proof of the actual existence of a ritual in all points analogous to that indicated by the Grail romances.”

Jessie L. Weston, From Ritual to Romance, 1920, pp. 141-2.

The Mystical Meal

“But now what do we know of the actual details of the Attis mysteries? The first and most important point was a Mystic Meal, at which the food partaken of was served in the sacred vessels, the tympanum, and the cymbals. The formula of an Attis initiate was “I have eaten from the tympanum, I have drunk from the cymbals.” As I have remarked above, the food thus partaken of was a Food of Life–“Die Attis-Diener in der Tat eine magische Speise des Lebens aus ihren Kult-Geräten zu essen meinten.” 1

Dieterich in his interesting study entitled Eine Mithras-liturgie refers to this meal as the centre of the whole religious action.

Further, in some mysterious manner, the fate of the initiate was connected with, and dependent upon, the death and resurrection of the god. The Christian writer Firmicius Maternus, at one time himself an initiate, has left an account of the ceremony, without, however, specifying whether the deity in question was Attis or Adonis–as Dieterich remarks “Was er erzählt kann sich auf Attis-gemeinden, und auf Adonis-gemeinden beziehen.”

This is what he says: “Nocte quadam simulacrum in lectica supinum ponitur, et per numeros digestis fletibus plangitur: deinde cum se ficta lamentatione satiaverint lumen infertur: tunc a sacerdote omnium qui flebant fauces unguentur, quibus perunctis sacerdos hoc lento murmure susurrit:

Θάρρετε μύϲται τοῦ θεοῦ ϲεϲωϲμένου·

Ἕϲται γα’ρ ἡμῖν ἐκ πόνων ϲωτηρία–

on which Dieterich remarks: “Das Heil der Mysten hängt an der Rettung des Gottes.” 2

Hepding holds that in some cases there was an actual burial, and awakening with the god to a new life. 3 In any case it is clear that the successful issue of the test of initiation was dependent upon the resurrection and revival of the god.

Now is it not clear that we have here a close parallel with the Grail romances? In each case we have a common, and mystic, meal, in which the food partaken of stands in close connection with the holy vessels.

In the Attis feast the initiates actually ate and drank from these vessels; in the romances the Grail community never actually eat from the Grail itself, but the food is, in some mysterious and unexplained manner, supplied by it.

In both cases it is a Lebens-Speise, a Food of Life. This point is especially insisted upon in the Parzival, where the Grail community never become any older than they were on the day they first beheld the Talisman. 1

In the Attis initiation the proof that the candidate has successfully passed the test is afforded by the revival of the god–in the Grail romances the proof lies in the healing of the Fisher King.

Thus, while deferring for a moment any insistence on the obvious points of parallelism with the Sacrament of the Eucharist, and the possibilities of Spiritual teaching inherent in the ceremonies, necessary links in our chain of argument, we are, I think, entitled to hold that, even when we pass beyond the outward mise-en-scène of the story–the march of incident, the character of the King, his title, his disability, and relation to his land and folk–to the inner and deeper significance of the tale, the Nature Cults still remain reliable guides; it is their inner, their esoteric, ritual which will enable us to bridge the gulf between what appears at first sight the wholly irreconcilable elements of Folk-tale and high Spiritual mystery.”

Jessie L. Weston, From Ritual to Romance, 1920, pp. 139-40.

The Mysteries

“From this evidence there is no doubt that to the romance writers the Grail was something secret, mysterious and awful, the exact knowledge of which was reserved to a select few, and which was only to be spoken of with bated breath, and a careful regard to strict accuracy.

But how does this agree with the evidence set forth in our preceding chapters? There we have been led rather to emphasize the close parallels existing between the characters and incidents of the Grail story, and a certain well-marked group of popular beliefs and observances, now very generally recognized as fragments of a once widespread Nature Cult.

These beliefs and observances, while dating from remotest antiquity, have, in their modern survivals, of recent years, attracted the attention of scholars by their persistent and pervasive character, and their enduring vitality.

Yet, so far as we have hitherto dealt with them, these practices were, and are, popular in character, openly performed, and devoid of the special element of mystery which is so characteristic a feature of the Grail.

Nor, in these public Folk-ceremonies, these Spring festivals, Dances, and Plays, is there anything which, on the face of it, appears to bring them into touch with the central mystery of the Christian Faith.

Yet the men who wrote these romances saw no incongruity in identifying the mysterious Food-providing Vessel of the Bleheris-Gawain version with the Chalice of the Eucharist, and in ascribing the power of bestowing Spiritual Life to that which certain modern scholars have identified as a Wunsch-Ding, a Folk-tale Vessel of Plenty.

If there be a mystery of the Grail surely the mystery lies here, in the possibility of identifying two objects which, apparently, lie at the very opposite poles of intellectual conception.

What brought them together? Where shall we seek a connecting link? By what road did the romancers reach so strangely unexpected a goal?

It is, of course, very generally recognized that in the case of most of the pre-Christian religions, upon the nature and character of whose rites we possess reliable information, such rites possessed a two-fold character–exoteric; in celebrations openly and publicly performed, in which all adherents of that particular cult could join freely, the object of such public rites being to obtain some external and material benefit, whether for the individual worshipper, or for the community as a whole–esoteric; rites open only to a favoured few, the initiates, the object of which appears, as a rule, to have been individual rather than social, and non-material.

In some cases, certainly, the object aimed at was the attainment of a conscious, ecstatic, union with the god, and the definite assurance of a future life. In other words there was the public worship, and there were the Mysteries.”

Jessie L. Weston, From Ritual to Romance, 1920, pp. 131-3.

Fish Symbolism Spanning Cultures and Eras

“For those who hold that the Grail story is essentially, and fundamentally, Christian, finding its root in Eucharistic symbolism, the title is naturally connected with the use of the Fish symbol in early Christianity: the Icthys anagram, as applied to Christ, the title ‘Fishers of Men,’ bestowed upon the Apostles, the Papal ring of the Fisherman–though it must be noted that no manipulation of the Christian symbolism avails satisfactorily to account for the lamentable condition into which the bearer of the title has fallen.” 2

[ … ]

So far as the present state of our knowledge goes we can affirm with certainty that the Fish is a Life symbol of immemorial antiquity, and that the title of Fisher has, from the earliest ages, been associated with Deities who were held to be specially connected with the origin and preservation of Life.

In Indian cosmogony Manu finds a little fish in the water in which he would wash his hands; it asks, and receives, his protection, asserting that when grown to full size it will save Manu from the universal deluge. This is Jhasa, the greatest of all fish. 1

The first Avatar of Vishnu the Creator is a Fish. At the great feast in honour of this god, held on the twelfth day of the first month of the Indian year, Vishnu is represented under the form of a golden Fish, and addressed in the following terms:

“Wie Du, O Gott, in Gestalt eines Fisches die in der Unterwelt befindlichen Veden gerettet hast, so rette auch mich 2.”

The Fish Avatar was afterwards transferred to Buddha.

In Buddhist religion the symbols of the Fish and Fisher are freely employed. Thus in Buddhist monasteries we find drums and gongs in the shape of a fish, but the true meaning of the symbol, while still regarded as sacred, has been lost, and the explanations, like the explanations of the Grail romances, are often fantastic afterthoughts.

In the Māhāyana scriptures Buddha is referred to as the Fisherman who draws fish from the ocean of Samsara to the light of Salvation. There are figures and pictures which represent Buddha in the act of fishing, an attitude which, unless interpreted in a symbolic sense, would be utterly at variance with the tenets of the Buddhist religion. 1

This also holds good for Chinese Buddhism. The goddess Kwanyin (= Avalokiteśvara), the female Deity of Mercy and Salvation, is depicted either on, or holding, a Fish.

In the Han palace of Kun-Ming-Ch’ih there was a Fish carved in jade to which in time of drought sacrifices were offered, the prayers being always answered.

Both in India and China the Fish is employed in funeral rites. In India a crystal bowl with Fish handles was found in a reputed tomb of Buddha.

In China the symbol is found on stone slabs enclosing the coffin, on bronze urns, vases, etc. Even as the Babylonians had the Fish, or Fisher, god, Oannes who revealed to them the arts of Writing, Agriculture, etc., and was, as Eisler puts it, ‘teacher and lord of all wisdom,’ so the Chinese Fu-Hi, who is pictured with the mystic tablets containing the mysteries of Heaven and Earth, is, with his consort and retinue, represented as having a fish’s tail 2.

The writer of the article in The Open Court asserts that “the Fish was sacred to those deities who were supposed to lead men back from the shadows of death to life 3.”

If this be really the case we can understand the connection of the symbol first with Orpheus, later with Christ, as Eisler remarks:

“Orpheus is connected with nearly all the mystery, and a great many of the ordinary chthonic, cults in Greece and Italy. Christianity took its first tentative steps into the reluctant world of Graeco-Roman Paganism under the benevolent patronage of Orpheus.” 1

There is thus little reason to doubt that, if we regard the Fish as a Divine Life symbol, of immemorial antiquity, we shall not go very far astray.

We may note here that there was a fish known to the Semites by the name of Adonis, although as the title signifies ‘Lord,’ and is generic rather than specific, too much stress cannot be laid upon it.

It is more interesting to know that in Babylonian cosmology Adapa the Wise, the son of Ea, is represented as a Fisher. 2

In the ancient Sumerian laments for Tammuz, previously referred to, that god is frequently addressed as Divine Lamgar, Lord of the Net, the nearest equivalent I have so far found to our ‘Fisher King.’ 3

Whether the phrase is here used in an actual or a symbolic sense the connection of idea is sufficiently striking.

In the opinion of the most recent writers on the subject the Christian Fish symbolism derives directly from the Jewish, the Jews, on their side having borrowed freely from Syrian belief and practice. 4

What may be regarded as the central point of Jewish Fish symbolism is the tradition that, at the end of the world, Messias will catch the great Fish Leviathan, and divide its flesh as food among the faithful.

As a foreshadowing of this Messianic Feast the Jews were in the habit of eating fish upon the Sabbath. During the Captivity, under the influence of the worship of the goddess Atargatis, they transferred the ceremony to the Friday, the eve of the Sabbath, a position which it has retained to the present day.

Eisler remarks that “in Galicia one can see Israelite families in spite of their being reduced to the extremest misery, procuring on Fridays a single gudgeon, to eat, divided into fragments, at night-fall.

In the 16th century Rabbi Solomon Luria protested strongly against this practice. Fish, he declared, should be eaten on the Sabbath itself, not on the Eve.” 1

This Jewish custom appears to have been adopted by the primitive Church, and early Christians, on their side, celebrated a Sacramental Fish-meal. The Catacombs supply us with numerous illustrations, fully described by the two writers referred to.

The elements of this mystic meal were Fish, Bread, and Wine, the last being represented in the Messianic tradition: “At the end of the meal God will give to the most worthy, i.e., to King David, the Cup of Blessing–one of fabulous dimensions.” 2

Fish play an important part in Mystery Cults, as being the ‘holy’ food. Upon a tablet dedicated to the Phrygian Mater Magna we find Fish and Cup; and Dölger, speaking of a votive tablet discovered in the Balkans, says, “Hier ist der Fisch immer und immer wieder allzu deutlich als die heilige Speise eines Mysterien-Kultes hervorgehoben.” 3

Now I would submit that here, and not in Celtic Folk-lore, is to be found the source of Borron’s Fish-meal. Let us consider the circumstances. Joseph and his followers, in the course of their wanderings, find themselves in danger of famine. The position is somewhat curious, as apparently the leaders have no idea of the condition of their followers till the latter appeal to Brons. 1

Brons informs Joseph, who prays for aid and counsel from the Grail. A Voice from Heaven bids him send his brother-in-law, Brons, to catch a fish.

Meanwhile he, Joseph, is to prepare a table, set the Grail, covered with a cloth, in the centre opposite his own seat, and the fish which Brons shall catch, on the other side.

He does this, and the seats are filled–“Si s’i asieent une grant partie et plus i ot de cels qui n’i sistrent mie, que de cels qui sistrent.”

Those who are seated at the table are conscious of a great “douceur,” and “l’accomplissement de lor cuers,” the rest feel nothing.

Now compare this with the Irish story of the Salmon of Wisdom 2.

Finn Mac Cumhail enters the service of his namesake, Finn Eger, who for seven years had remained by the Boyne watching the Salmon of Lynn Feic, which it had been foretold Finn should catch.

The younger lad, who conceals his name, catches the fish. He is set to watch it while it roasts but is warned not to eat it. Touching it with his thumb he is burned, and puts his thumb in his mouth to cool it.

Immediately he becomes possessed of all knowledge, and thereafter has only to chew his thumb to obtain wisdom.

Mr Nutt remarks: “The incident in Borron’s poem has been recast in the mould of mediaeval Christian Symbolism, but I think the older myth can still be clearly discerned, and is wholly responsible for the incident as found in the Conte du Graal.”

But when these words were written we were in ignorance of the Sacramental Fish-meal, common alike to Jewish, Christian, and Mystery Cults, a meal which offers a far closer parallel to Borron’s romance than does the Finn story, in which, beyond the catching of a fish, there is absolutely no point of contact with our romance, neither Joseph nor Brons derives wisdom from the eating thereof; it is not they who detect the sinners, the severance between the good and the evil is brought about automatically.

The Finn story has no common meal, and no idea of spiritual blessings such as are connected therewith.

In the case of the Messianic Fish-meal, on the other hand, the parallel is striking; in both cases it is a communal meal, in both cases the privilege of sharing it is the reward of the faithful, in both cases it is a foretaste of the bliss of Paradise.

Furthermore, as remarked above, the practice was at one time of very widespread prevalence.

Now whence did Borron derive his knowledge, from Jewish, Christian or Mystery sources?

This is a question not very easy to decide. In view of the pronounced Christian tone of Borron’s romance I should feel inclined to exclude the first, also the Jewish Fish-meal seems to have been of a more open, general and less symbolic character than the Christian; it was frankly an anticipation of a promised future bliss, obtainable by all.

Orthodox Christianity, on the other hand, knows nothing of the Sacred Fish-meal, so far as I am aware it forms no part of any Apocalyptic expectation, and where this special symbolism does occur it is often under conditions which place its interpretation outside the recognized category of Christian belief.

A noted instance in point is the famous epitaph of Bishop Aberkios, over the correct interpretation of which scholars have spent much time and ingenuity. 1 In this curious text Aberkios, after mentioning his journeys, says:

“Paul I had as my guide,

Faith however always went ahead and set before me as food a Fish from a Fountain, a huge one, a clean one,

Which a Holy Virgin has caught.

This she gave to the friends ever to eat as food,

Having good Wine, and offering it watered together with Bread.”

Aberkios had this engraved when 72 years of age in truth.

Whoever can understand this let him pray for Aberkios.”

Eisler (I am here quoting from the Quest article) remarks, “As the last line of our quotation gives us quite plainly to understand, a number of words which we have italicized are obviously used in an unusual, metaphorical, sense, that is to say as terms of the Christian Mystery language.”

While Harnack, admitting that the Christian character of the text is indisputable, adds significantly: “aber das Christentum der Grosskirche ist es nicht.”

Thus it is possible that, to the various points of doubtful orthodoxy which scholars have noted as characteristic of the Grail romances, Borron’s Fish-meal should also be added.

Should it be objected that the dependence of a medieval romance upon a Jewish tradition of such antiquity is scarcely probable, I would draw attention to the Voyage of Saint Brandan, where the monks, during their prolonged wanderings, annually ‘kept their Resurrection,’ i.e., celebrate their Easter Mass, on the back of a great Fish. 1

On their first meeting with this monster Saint Brandan tells them it is the greatest of all fishes, and is named Jastoni, a name which bears a curious resemblance to the Jhasa of the Indian tradition cited above. 2

In this last instance the connection of the Fish with life, renewed and sustained, is undeniable.

The original source of such a symbol is most probably to be found in the belief, referred to in a previous chapter, 1 that all life comes from the water, but that a more sensual and less abstract idea was also operative appears from the close connection of the Fish with the goddess Astarte or Atargatis, a connection here shared by the Dove.

Cumont, in his Les Religions Orientales dans le Paganisme Romain, says:

“Two animals were held in general reverence, namely, Dove and Fish.

Countless flocks of Doves greeted the traveller when he stepped on shore at Askalon, and in the outer courts of all the temples of Astarte one might see the flutter of their white wings.

The Fish were preserved in ponds near to the Temple, and superstitious dread forbade their capture, for the goddess punished such sacrilege, smiting the offender with ulcers and tumours.” 2

But at certain mystic banquets priests and initiates partook of this otherwise forbidden food, in the belief that they thus partook of the flesh of the goddess. “

Jessie L. Weston, From Ritual to Romance, 1920, pp. 118-26.

The Tarot

“I have already referred to the fact, first pointed out by the late Mr Alfred Nutt, 1 that the four treasures of the Tuatha de Danann correspond generally with the group of symbols found in the Grail romances; this correspondence becomes the more interesting in view of the fact that these mysterious Beings are now recognized as alike Demons of Fertility and Lords of Life.

As Mr Nutt subsequently pointed out, the ‘Treasures’ may well be, Sword and Cauldron certainly are, ‘Life’ symbols.

Of direct connection between these Celtic objects and the Grail story there is no trace; as remarked above, we have no Irish Folk or Hero tale at all corresponding to the Legend; the relation must, therefore, go back beyond the date of formation of these tales, i.e., it must be considered as one of origin rather than of dependence.

But we have further evidence that these four objects do, in fact, form a special group entirely independent of any appearance in Folk-lore or Romance. They exist to-day as the four suits of the Tarot.

Students of the Grail texts, whose attention is mainly occupied with Medieval Literature, may not be familiar with the word Tarot, or aware of its meaning. It is the name given to a pack of cards, seventy-eight in number, of which twenty-two are designated as the ‘Keys.’

These cards are divided into four suits, which correspond with those of the ordinary cards; they are:

Cup (Chalice, or Goblet)–Hearts.

Lance (Wand, or Sceptre)–Diamonds.


Dish (Circles, or Pentangles, the form varies)–Clubs.

To-day the Tarot has fallen somewhat into disrepute, being principally used for purposes of divination, but its origin, and precise relation to our present playing-cards, are questions of considerable antiquarian interest.

Were these cards the direct parents of our modern pack, or are they entirely distinct therefrom? 1

Some writers are disposed to assign a very high antiquity to the Tarot. Traditionally, it is said to have been brought from Egypt; there is no doubt that parallel designs and combinations are to be found in the surviving decorations of Egyptian temples, notably in the astronomic designs on the ceiling of one of the halls of the palace of Medinet Abou, which is supported on twenty-two columns (a number corresponding to the ‘keys’ of the Tarot), and also repeated in a calendar sculptured on the southern façade of the same building, under a sovereign of the XXIII dynasty.

This calendar is supposed to have been connected with the periodic rise and fall of the waters of the Nile.” 2

Jessie L. Weston, From Ritual to Romance, 1920. Pp. 73-4.

The Lance of Longinus and the Chalice of Christian Liturgy Represent Pagan Antecedents

“Reference to some recent studies in the Legend will make my meaning clear. A reviewer of my small Quest of the Holy Grail volume remarked that I appeared to be ignorant of Miss Peebles’s study The Legend of Longinus “which materially strengthens the evidence for the Christian origin.” 1

Now this is precisely what, in my view, the study in question, which I knew and possessed, does not do. As evidence for the fact that the Grail legend has taken over certain features derived from the popular ‘Longinus’ story (which, incidentally, no one disputed), the essay is, I hold, sound, and valuable; as affording material for determining the source of the Grail story, it is, on the other hand, entirely without value.

On the principle laid down above no theory which purports to be explanatory of the source of one symbol can be held satisfactory in a case where that symbol does not stand alone. We cannot accept for the Grail story a theory of origin which concerns itself with the Lance, as independent of the Grail. In the study referred to the author has been at immense pains to examine the different versions of the ‘Longinus’ legend, and to trace its development in literature; in no single instance do we find Longinus and his Lance associated with a Cup or Vase, receptacle of the Sacred Blood.

The plain fact is that in Christian art and tradition Lance and Cup are not associated symbols. The Lance or Spear, as an instrument of the Passion, is found in conjunction with the Cross, Nails, Sponge, and Crown of Thorns, (anyone familiar with the wayside Crosses of Catholic Europe will recognize this), not with the Chalice of the Mass 1.

This latter is associated with the Host, or Agnus Dei. Still less is the Spear to be found in connection with the Grail in its Food-providing form of a Dish.

No doubt to this, critics who share the views of Golther and Burdach will object, “but what of the Byzantine Mass? Do we not there find a Spear connected with the Chalice 2?”

I very much doubt whether we do–the so-called ‘Holy Spear’ of the Byzantine, and present Greek, liturgy is simply a small silver spear-shaped knife, nor can I discover that it was ever anything else. I have made careful enquiries of liturgical scholars, and consulted editions of Oriental liturgies, but I can find no evidence that the knife (the use of which is to divide the Loaf which, in the Oriental rite, corresponds to the Wafer of the Occidental, in a manner symbolically corresponding to the Wounds actually inflicted on the Divine Victim) was ever other than what it is to-day.”

Jessie L. Weston, From Ritual to Romance, 1920. Pp. 66-7.

Remnants of Secret Rituals of Fertility Cults

“We have found, further, that this close relation between the ruler and his land, which resulted in the ill of one becoming the calamity of all, is no mere literary invention, proceeding from the fertile imagination of a twelfth century court poet, but a deeply rooted popular belief, of practically immemorial antiquity and inexhaustible vitality; we can trace it back thousands of years before the Christian era, we find it fraught with decisions of life and death to-day.

Further, we find in that belief a tendency to express itself in certain ceremonial practices, which retain in a greater or less degree the character of the ritual observances of which they are the survival. Mr E. K. Chambers, in The Mediaeval Stage, remarks: “If the comparative study of Religion proves anything it is, that the traditional beliefs and customs of the mediaeval or modern peasant are in nine cases out of ten but the detritus of heathen mythology and heathen worship, enduring with but little external change in the shadow of a hostile faith.”

“This is notably true of the village festivals and their ludi. Their full significance only appears when they are regarded as fragments of forgotten cults, the naïve cults addressed by a primitive folk to the beneficent deities of field and wood and river, or the shadowy populace of its own dreams 1.”

We may, I think, take it that we have established at least the possibility that in the Grail romances we possess, in literary form, an example of the detritus above referred to, the fragmentary record of the secret ritual of a Fertility cult.”

Jessie L. Weston, From Ritual to Romance, 1920. Pp. 62-3.

Echo of Old Customs Across Time, Geography and Cultures

“The ‘Wasting of the land’ must be held to have been antecedent to that failure, and the Gawain versions in which we find this condition fulfilled are, therefore, prior in origin to the Perceval, in which the ‘Wasting’ is brought about by the action of the hero; in some versions, indeed, has altogether disappeared from the story.

Thus the position assigned in the versions to this feature of the Waste Land becomes one of capital importance as a critical factor. This is a point which has hitherto escaped the attention of scholars; the misfortunes of the land have been treated rather as an accident, than as an essential, of the Grail story, entirely subordinate in interest to the dramatis personae of the tale, or the objects, Lance and Grail, round which the action revolves.

As a matter of fact I believe that the ‘Waste Land’ is really the very heart of our problem; a rightful appreciation of its position and significance will place us in possession of the clue which will lead us safely through the most bewildering mazes of the fully developed tale.

Since the above pages were written Dr Frazer has notified the discovery of a second African parallel, equally complete, and striking. In Folk-Lore (Vol. XXVI.) he prints, under the title A Priest-King in Nigeria, a communication received from Mr P. A. Talbot, District Commissioner in S. Nigeria.

The writer states that the dominant Ju-Ju of Elele, a town in the N.W. of the Degema district, is a Priest-King, elected for a term of seven years. “The whole prosperity of the town, especially the fruitfulness of farm, byre, and marriage-bed, was linked with his life.

Should he fall sick it entailed famine and grave disaster upon the inhabitants.” So soon as a successor is appointed the former holder of the dignity is reported to ‘die for himself.’ Previous to the introduction of ordered government it is admitted that at any time during his seven years’ term of office the Priest might be put to death by any man sufficiently strong and resourceful, consequently it is only on the rarest occasions (in fact only one such is recorded) that the Ju-Ju ventures to leave his compound.

At the same time the riches derived from the offerings of the people are so considerable that there is never a lack of candidates for the office.

From this and the evidence cited above it would appear that the institution was widely spread in Africa, and at the same time it affords a striking proof in support of the essential soundness of Dr Frazer’s interpretation of the Priest of Nemi, an interpretation which has been violently attacked in certain quarters, very largely on the ground that no one would be found willing to accept an office involving such direct danger to life. The above evidence shows clearly that not only does such an office exist, but that it is by no means an unpopular post.”

Jessie L. Weston, From Ritual to Romance, 1920. Pp. 59-61.

Role of Chastity in Fertility Rites

“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.

What is the Holy Grail?

“Some years ago, when fresh from the study of Sir J. G. Frazer’s epoch-making work, The Golden Bough, I was struck by the resemblance existing between certain features of the Grail story, and characteristic details of the Nature Cults described.

The more closely I analysed the tale, the more striking became the resemblance, and I finally asked myself whether it were not possible that in this mysterious legend–mysterious alike in its character, its sudden appearance, the importance apparently assigned to it, followed by as sudden and complete a disappearancewe might not have the confused record of a ritual, once popular, later surviving under conditions of strict secrecy? (Underlined emphasis in original).

This would fully account for the atmosphere of awe and reverence which even under distinctly non-Christian conditions never fails to surround the Grail, It may act simply as a feeding vessel, It is none the less toute sainte cose; and also for the presence in the tale of distinctly popular, and Folk-lore, elements. Such an interpretation would also explain features irreconcilable with orthodox Christianity, which had caused some scholars to postulate a heterodox origin for the legend, and thus explain its curiously complete disappearance as a literary theme.

In the first volume of my Perceval studies, published in 1906, I hinted at this possible solution of the problem, a solution worked out more fully in a paper read before the Folk-lore Society in December of the same year, and published in Volume XVIII. of the Journal of the Society. By the time my second volume of studies was ready for publication in 1909, further evidence had come into my hands; I was then certain that I was upon the right path, and I felt justified in laying before the public the outlines of a theory of evolution, alike of the legend, and of the literature, to the main principles of which I adhere to-day.

But certain links were missing in the chain of evidence, and the work was not complete. No inconsiderable part of the information at my disposal depended upon personal testimony, the testimony of those who knew of the continued existence of such a ritual, and had actually been initiated into its mysteries–and for such evidence the student of the letter has little respect. He worships the written word; for the oral, living, tradition from which the word derives force and vitality he has little use. Therefore the written word had to be found.

It has taken me some nine or ten years longer to complete the evidence, but the chain is at last linked up, and we can now prove by printed texts the parallels existing between each and every feature of the Grail story and the recorded symbolism of the Mystery cults.

Further, we can show that between these Mystery cults and Christianity there existed at one time a close and intimate union, such a union as of itself involved the practical assimilation of the central rite, in each case a ‘Eucharistic’ Feast, in which the worshippers partook of the Food of Life from the sacred vessels.

In face of the proofs which will be found in these pages I do not think any fair-minded critic will be inclined to dispute any longer the origin of the ‘Holy’ Grail; after all it is as august and ancient an origin as the most tenacious upholder of Its Christian character could desire.

But I should wish it clearly to be understood that the aim of these studies is, as indicated in the title, to determine the origin of the Grail, not to discuss the provenance and interrelation of the different versions. I do not believe this latter task can be satisfactorily achieved unless and until we are of one accord as to the character of the subject matter.

When we have made up our minds as to what the Grail really was, and what it stood for, we shall be able to analyse the romances; to decide which of them contains more, which less, of the original matter, and to group them accordingly.”

Jessie L. Weston, From Ritual to Romance, 1920. Pp. 3-5.

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