Page:Studies on the legend of the Holy Grail.djvu/176

150 passage has copied, with misunderstandings, the French poet. Chrestien (v. 1,725, etc.): aid dames and damsels, for he who honoureth them not, his honour is dead; serve them likewise; displease them not in aught; one has much from kissing a maid if she will to lie with you, but if she forbid, leave it alone; if she have ring, or wristband, and for love or at your prayer give it, 'tis well you take it. Never have comradeship with one for long without seeking his name; speak ever to worthy men and go with them; ever pray in churches and monasteries (then follows a dissertation on churches and places of worship generally). Mabinogi (p. 83): wherever a church, repeat there thy Paternoster; if thou see meat and drink, and none offer, take; if thou hear an outcry, especially of a woman, go towards it; if thou see a jewel, take and give to another to obtain praise thereby; pay thy court to a fair woman, whether she will or no, thus shalt thou render thyself a better man than before. (In the italicised passage the Mabinogi gives the direct opposite of Chrestien, whom he has evidently misunderstood.) Sir Perceval (p. 16): "Luke thou be of mesure Bothe in haulle and boure, And fonde to be fre." "There thou meteste with a knyghte, Do thi hode off, I highte, and haylse hym in hy" (He interprets the counsel to be of measure by only taking half the food and drink he finds at the board of the lady of the tent. The kissing of the lady of the tent which follows is in no way connected with his mother's counsel.) Wolfram: "Follow not untrodden paths; bear thyself ever becomingly; deny no man thy greeting; accept the teaching of a greybeard; if ring and greeting of a fair woman are to be won strive thereafter, kiss her and embrace her dear body, for that gives luck and courage, if so she be chaste and worthy." Beside the mother's counsels Perceval is admonished by Gonemans or the personage corresponding to him. In Chrestien (2,838, et seq.) he is to deny mercy to no knight pleading for it; to take heed he be not over-talkful; to aid and counsel dames and damsels and all others needing his counsel; to go often to church; not to quote his mother's advice, rather to refer to him (Gonemans). In the Mabinogi he is to leave the habits and discourse of his mother; if he see aught to cause him wonder not to ask its meaning. In Wolfram he is not to have his mother always on his lips; to keep a modest bearing; to help all in need, but to give wisely, not heedlessly; and in especial not to ask too much; to deny no man asking mercy; when he has laid by his arms to let no traces thereof be seen, but to wash hands and face from stain of rust, thereby shall ladies be pleased; to hold women in love and honour; never to seek to deceive them (as he might do many), for false love is fleeting and men and women are one as are sun and daylight.—There seems to me an evident progression in the ethical character of these counsels. Originally they were doubtless purely practical and somewhat primitive of their nature. As it is, Chrestien's words sound very strange to modern ears. The use of Chrestien by the author of Sir Perceval seems, however, uncontestable; and, such being the case, Steinbach's views meet the difficulties of the case fairly well. It will be shown farther on, however, that several of the points in which the German critic detects a post-Chrestien development, are, on the contrary, remains of as