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Tag: Comparative Religion

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.

At the Nexus of Pagan Mystery and Christian Ceremony

“Finally, a casual reference, in Anrich’s work on the Mysteries, to the Naassene Document, caused me to apply to Mr G. R. S. Mead, of whose knowledge of the mysterious border-land between Christianity and Paganism, and willingness to place that knowledge at the disposal of others, I had, for some years past, had pleasant experience.

Mr Mead referred me to his own translation and analysis of the text in question, and there, to my satisfaction, I found, not only the final link that completed the chain of evolution from Pagan Mystery to Christian Ceremonial, but also proof of that wider significance I was beginning to apprehend. The problem involved was not one of Folk-lore, not even one of Literature, but of Comparative Religion in its widest sense.”

Jessie L. Weston, From Ritual to Romance, 1920. P. vii.

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