From Ritual to Romance/Chapter I

Chapter I: Introductory
In view of the extensive literature to which the Grail legend has already given birth it may seem that the addition of another volume to the already existing corpus calls for some words of apology and explanation. When the student of the subject contemplates the countless essays and brochures, the volumes of studies and criticism, which have been devoted to this fascinating subject, the conflicting character of their aims, their hopelessly contradictory results, he, or she, may well hesitate before adding another element to such a veritable witches' cauldron of apparently profitless study. And indeed, were I not convinced that the theory advocated in the following pages contains in itself the element that will resolve these conflicting ingredients into one harmonious compound I should hardly feel justified in offering a further contribution to the subject.

But it is precisely because upwards of thirty years' steady and persevering study of the Grail texts has brought me gradually and inevitably to certain very definite conclusions, has placed me in possession of evidence hitherto ignored, or unsuspected, that I venture to offer the result in these studies, trusting that they may be accepted as, what I believe them to be, a genuine Elucidation of the Grail problem.

My fellow-workers in this field know all too well the essential elements of that problem; I do not need here to go over already well-trodden ground; it will be sufficient to point out certain salient features of the position.

The main difficulty of our research lies in the fact that the Grail legend consists of a congeries of widely differing elements--elements which at first sight appear hopelessly incongruous, if not completely contradictory, yet at the same time are present to an extent, and in a form, which no honest critic can afford to ignore.

Thus it has been perfectly possible for one group of scholars, relying upon the undeniably Christian-Legendary elements, preponderant in certain versions, to maintain the thesis that the Grail legend is ab initio a Christian, and ecclesiastical, legend, and to analyse the literature on that basis alone.

Another group, with equal reason, have pointed to the strongly marked Folk-lore features preserved in the tale, to its kinship with other themes, mainly of Celtic provenance, and have argued that, while the later versions of the cycle have been worked over by ecclesiastical writers in the interests of edification, the story itself is non-Christian, and Folk-lore in origin.

Both groups have a basis of truth for their arguments: the features upon which they rely are, in each case, undeniably present, yet at the same time each line of argument is faced with certain insuperable difficulties, fatal to the claims advanced.

Thus, the theory of Christian origin breaks down when faced with the awkward fact that there is no Christian legend concerning Joseph of Arimathea and the Grail. Neither in Legendary, nor in Art, is there any trace of the story; it has no existence outside the Grail literature, it is the creation of romance, and no genuine tradition.

On this very ground it was severely criticized by the Dutch writer Jacob van Maerlant, in 1260. In his Merlin he denounces the whole Grail history as lies, asserting that the Church knows nothing of it--which is true.

In the same way the advocate of a Folk-lore origin is met with the objection that the section of the cycle for which such a source can be definitely proved, i.e., the Perceval story, has originally nothing whatever to do with the Grail; and that, while parallels can be found for this or that feature of the legend, such parallels are isolated in character and involve the breaking up of the tale into a composite of mutually independent themes. A prototype, containing the main features of the Grail story--the Waste Land, the Fisher King, the Hidden Castle with its solemn Feast, and mysterious Feeding Vessel, the Bleeding Lance and Cup--does not, so far as we know, exist. None of the great collections of Folk-tales, due to the industry of a Cosquin, a Hartland, or a Campbell, has preserved specimens of such a type; it is not such a story as, e.g., The Three Days Tournament, examples of which are found all over the world. Yet neither the advocate of a Christian origin, nor the Folk-lorist, can afford to ignore the arguments, and evidence of the opposing school, and while the result of half a century of patient investigation has been to show that the origin of the Grail story must be sought elsewhere than in ecclesiastical legend, or popular tale, I hold that the result has equally been to demonstrate that neither of these solutions should be ignored, but that the ultimate source must be sought for in a direction which shall do justice to what is sound in the claims of both.

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 disappearance--we might not have the confused record of a ritual, once popular, later surviving under conditions of strict secrecy? 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. On this point I believe that the table of descent, printed in Volume II. of my Perceval studies is in the main correct, but there is still much analytical work to be done, in particular the establishment of the original form of the Perlesvaus is highly desirable. But apart from the primary object of these studies, and the results therein obtained, I would draw attention to the manner in which the evidence set forth in the chapters on the Mystery cults, and especially that on The Naassene Document, a text of extraordinary value from more than one point of view, supports and complements the researches of Sir J. G. Frazer. I am, of course, familiar with the attacks directed against the 'Vegetation' theory, the sarcasms of which it has been the object, and the criticisms of what is held in some quarters to be the exaggerated importance attached to these Nature cults. But in view of the use made of these cults as the medium of imparting high spiritual teaching, a use which, in face of the document above referred to, can no longer be ignored or evaded, are we not rather justified in asking if the true importance of the rites has as yet been recognized? Can we possibly exaggerate their value as a factor in the evolution of religious consciousness?

Such a development of his researches naturally lay outside the range of Sir J. G. Frazer's work, but posterity will probably decide that, like many another patient and honest worker, he 'builded better than he knew.'

I have carefully read Sir W. Ridgeway's attack on the school in his Dramas and Dramatic Dances, and while the above remarks explain my position with regard to the question as a whole, I would here take the opportunity of stating specifically my grounds for dissenting from certain of the conclusions at which the learned author arrives. I do not wish it to be said: "This is all very well, but Miss Weston ignores the arguments on the other side." I do not ignore, but I do not admit their validity. It is perfectly obvious that Sir W. Ridgeway's theory, reduced to abstract terms, would result in the conclusion that all religion is based upon the cult of the Dead, and that men originally knew no gods but their grandfathers, a theory from which as a student of religion I absolutely and entirely dissent. I can understand that such Dead Ancestors can be looked upon as Protectors, or as Benefactors, but I see no ground for supposing that they have ever been regarded as Creators, yet it is precisely as vehicle for the most lofty teaching as to the Cosmic relations existing between God and Man, that these Vegetation cults were employed. The more closely one studies pre-Christian Theology, the more strongly one is impressed with the deeply, and daringly, spiritual character of its speculations, and the more doubtful it appears that such teaching can depend upon the unaided processes of human thought, or can have been evolved from such germs as we find among the supposedly 'primitive' peoples, such as e.g. the Australian tribes. Are they really primitive? Or are we dealing, not with the primary elements of religion, but with the disjecta membra of a vanished civilization? Certain it is that so far as historical evidence goes our earliest records point to the recognition of a spiritual, not of a material, origin of the human race; the Sumerian and Babylonian Psalms were not composed by men who believed themselves the descendants of 'witchetty grubs.' The Folk practices and ceremonies studied in these pages, the Dances, the rough Dramas, the local and seasonal celebrations, do not represent the material out of which the Attis-Adonis cult was formed, but surviving fragments of a worship from which the higher significance has vanished.

Sir W. Ridgeway is confident that Osiris, Attis, Adonis, were all at one time human beings, whose tragic fate gripped hold of popular imagination, and led to their ultimate deification. The first-named cult stands on a somewhat different basis from the others, the beneficent activities of Osiris being more widely diffused, more universal in their operation. I should be inclined to regard the Egyptian deity primarily as a Culture Hero, rather than a Vegetation God.

With regard to Attis and Adonis, whatever their original character (and it seems to me highly improbable that there should have been two youths each beloved by a goddess, each victim of a similar untimely fate), long before we have any trace of them both have become so intimately identified with the processes of Nature that they have ceased to be men and become gods, and as such alone can we deal with them. It is also permissible to point out that in the case of Tammuz, Esmun, and Adonis, the title is not a proper name, but a vague appellative, denoting an abstract rather than a concrete origin. Proof of this will be found later. Sir W. Ridgeway overlooks the fact that it is not the tragic death of Attis-Adonis which is of importance for these cults, but their subsequent restoration to life, a feature which cannot be postulated of any ordinary mortal.

And how are we to regard Tammuz, the prototype of all these deities? Is there any possible ground for maintaining that he was ever a man? Prove it we cannot, as the records of his cult go back thousands of years before our era. Here, again, we have the same dominant feature; it is not merely the untimely death which is lamented, but the restoration to life which is celebrated.

Throughout the whole study the author fails to discriminate between the activities of the living, and the dead, king. The Dead king may, as I have said above, be regarded as the Benefactor, as the Protector, of his people, but it is the Living king upon whom their actual and continued prosperity depends. The detail that the ruling sovereign is sometimes regarded as the re-incarnation of the original founder of the race strengthens this point--the king never dies--Le Roi est mort, Vive le Roi is very emphatically the motto of this Faith. It is the insistence on Life, Life continuous, and ever-renewing, which is the abiding characteristic of these cults, a characteristic which differentiates them utterly and entirely from the ancestral worship with which Sir W. Ridgeway would fain connect them.

Nor are the arguments based upon the memorial rites of definitely historical heroes, of comparatively late date, such as Hussein and Hossein, of any value here. It is precisely the death, and not the resurrection, of the martyr which is of the essence of the Muharram. No one contends that Hussein rose from the dead, but it is precisely this point which is of primary importance in the Nature cults; and Sir W. Ridgeway must surely be aware that Folk-lorists find in this very Muharram distinct traces of borrowing from the earlier Vegetation rites.

The author triumphantly asserts that the fact that certain Burmese heroes and heroines are after death reverenced as tree spirits 'sets at rest for ever' the belief in abstract deities. But how can he be sure that the process was not the reverse of that which he postulates, i.e., that certain natural objects, trees, rivers, etc., were not regarded as sacred before the Nats became connected with them? That the deified human beings were not after death assigned to places already held in reverence? Such a possibility is obvious to any Folk-lore student, and local traditions should in each case be carefully examined before the contrary is definitely asserted.

So far as the origins of Drama are concerned the Ode quoted later from the Naassene Document is absolute and definite proof of the close connection existing between the Attis Mystery ritual, and dramatic performances, i.e., Attis regarded in his deified, Creative, 'Logos,' aspect, not Attis, the dead youth.

Nor do I think that the idea of 'Mana' can be lightly dismissed as 'an ordinary case of relics.' The influence may well be something entirely apart from the continued existence of the ancestor, an independent force, assisting him in life, and transferring itself after death to his successor. A 'Magic' Sword or Staff is not necessarily a relic; Medieval romance supplies numerous instances of self-acting weapons whose virtue in no wise depends upon their previous owner, as e.g. the Sword in Le Chevalier a l'Epee, or the Flaming Lance of the Chevalier de la Charrette. Doubtless the cult of Ancestors plays a large role in the beliefs of certain peoples, but it is not a sufficiently solid foundation to bear the weight of the super-structure Sir W. Ridgeway would fain rear upon it, while it differs too radically from the cults he attacks to be used as an argument against them; the one is based upon Death, the other on Life.

Wherefore, in spite of all the learning and ingenuity brought to bear against it, I avow myself an impenitent believer in Sir J. G. Frazer's main theory, and as I have said above, I hold that theory to be of greater and more far-reaching importance than has been hitherto suspected.

I would add a few words as to the form of these studies--they may be found disconnected. They have been written at intervals of time extending over several years, and my aim has been to prove the essentially archaic character of all the elements composing the Grail story rather than to analyse the story as a connected whole. With this aim in view I have devoted chapters to features which have now either dropped out of the existing versions, or only survive in a subordinate form, e.g. the chapters on The Medicine Man, and The Freeing of the Waters. The studies will, I hope, and believe, be accepted as offering a definite contribution towards establishing the fundamental character of our material; as stated above, when we are all at one as to what the Holy Grail really was, and is, we can then proceed with some hope of success to criticize the manner in which different writers have handled the inspiring theme, but such success seems to be hopeless so long as we all start from different, and often utterly irreconcilable, standpoints and proceed along widely diverging roads. One or another may, indeed, arrive at the goal, but such unanimity of opinion as will lend to our criticism authoritative weight is, on such lines, impossible of achievement.