From Ritual to Romance
MEDIEVAL AND MODERN FORMS OF NATURE RITUAL
Readers of the foregoing pages may, not improbably, object that, while
we have instanced certain curious and isolated parallels from early Aryan literature and
tradition, and, what, from the point of view of declared intention, appears to be a
kindred group of religious belief and practice in pre-Historic and Classical times, the
two, so far, show no direct signs of affiliation, while both may be held to be far removed
in point of date, alike from one another, and from the romantic literature of the twelfth
The whole study is of extraordinary interest for Folklore students, and so far as our especial investigation is concerned it seems to me to supply the necessary proof of the identity, and persistence, of Aryan folk-custom and tradition.
A very important modification of the root idea, and one which appears to have a direct bearing on the sources of the Grail tradition, was that by which, among certain peoples, the rôle of the god, his responsibility for providing the requisite rain upon which the fertility of the land, and the life of the folk, depended, was combined with that of the King.
This was the case among the Celts; McCulloch, in The Religion of the Celts, discussing the question of the early Irish geasa or taboo, explains the geasa of the Irish kings as designed to promote the welfare of the tribe, the making of rain and sunshine on which their prosperity depended. "Their observance made the earth fruitful, produced abundance and prosperity, and kept both the king, and his land from misfortune. The Kings were divinities on whom depended fruitfulness and plenty, and who must therefore submit to obey their 'geasa13.'"
The same idea seems to have prevailed in early Greece; Mr A. B. Cook, in his studies on The European Sky-God, remarks that the king in early Greece was regarded as the representative of Zeus: his duties could be satisfactorily discharged only by a man who was perfect, and without blemish, i.e., by a man in the prime of life, suffering from no defect of body, or mind he quotes in illustration the speech of Odysseus (Od. 19. 109 ff.). "'Even as a king without blemish, who ruleth god-fearing over many mighty men, and maintaineth justice, while the black earth beareth wheat and barley, and the trees are laden with fruit, and the flocks bring forth without fail, and the sea yieldeth fish by reason of his good rule, and the folk prosper beneath him.' The king who is without blemish has a flourishing kingdom, the king who is maimed has a kingdom diseased like himself, thus the Spartans were warned by an oracle to beware of a 'lame reign14.'"
A most remarkable modern survival of this idea is recorded by Dr Frazer in the latest edition of The Golden Bough15, and is so complete and suggestive that I make no apology for transcribing it at some length. The Shilluk, an African tribe, inhabit the banks of the White Nile, their territory extending on the west bank from Kaka in the north, to Lake No in the south, on the east bank from Fashoda to Taufikia, and some 35 miles up the Sohat river. Numbering some 40,000 in all, they are a pastoral people, their wealth consisting in flocks and herds, grain and millet. The King resides at Fashoda, and is regarded with extreme reverence, as being a re-incarnation of Nyakang, the semidivine hero who settled the tribe in their present territory. Nyakang is the rain-giver, on whom their life and prosperity depend; there are several shrines in which sacred Spears, now kept for sacrificial purposes, are preserved, the originals, which were the property of Nyakang, having disappeared.
The King, though regarded with reverence, must not be allowed to become old or feeble, lest, with the diminishing vigour of the ruler, the cattle should sicken, and fail to bear increase, the crops should rot in the field and men die in ever growing numbers. One of the signs of failing energy is the King's inability to fulfil the desires of his wives, of whom he has a large number. When this occurs the wives report the fact to the chiefs, who condemn the King to death forthwith, communicating the sentence to him by spreading a white cloth over his face and knees during his mid-day slumber. Formerly the King was starved to death in a hut, in company with a young maiden but (in consequence, it is said, of the great vitality and protracted suffering of one King) this is no longer done; the precise manner of death is difficult to ascertain; Dr Seligmann, who was Sir J. G. Frazer's authority, thinks that he is now strangled in a hut, especially erected for that purpose.
At one time he might be attacked and slain by a rival, either of his own family, or of that of one of the previous Kings, of whom there are many, but this has long been superseded by the ceremonial slaying of the monarch who after his death is revered as Nyakang16.
This survival is of extraordinary interest; it presents us with a curiously close parallel to the situation which, on the evidence of the texts, we have postulated as forming the basic idea of the Grail tradition-the position of a people whose prosperity, and the fertility of their land, are closely bound up with the life and virility of their King, who is not a mere man, but a Divine re-incarnation. If he 'falls into languishment,' as does the Fisher King in Perlesvaus, the land and its inhabitants will suffer correspondingly; not only will the country suffer from drought, "Nus près n'i raverdia," but the men will die in numbers:
"Dames en perdront lor maris"we may say; the cattle will cease to bear increase:
"Ne se n'i ot beste faon,"and the people take drastic steps to bring about a rejuvenation; the old King dies, to be replaced by a young and vigorous successor, even as Brons was replaced by Perceval.
Let us now turn back to the preceding chapter, and compare the position of the people of the Shilluk tribe, and the subjects of the Grail King, with that of the ancient Babylonians, as set forth in their Lamentations for Tammuz.
There we find that the absence of the Life-giving deity was followed by precisely the same disastrous consequences; Vegetation fails
"The wailing is for the plants; the first lament is they grow not.The reproductive energies of the animal kingdom are suspended --
"For the habitation of flocks it is; they produce not.Nor can we evade the full force of the parallel by objecting that we are here dealing with a god, not with a man; we possess the recorded names of 'kings who played the rôe of Tammuz thus even for that early period the commingling of the two conceptions, god and king, is definitely established.
Now in face of this group of parallels, whose close correspondence, if we consider their separation in point of time (3000 B.C.; 1200 A.D.; and the present day), is nothing short of astonishing, is it not absolutely and utterly unreasonable to admit (as scholars no longer hesitate to do) the relationship between the first and last, and exclude, as a mere literary invention, the intermediate parallel?
The ground for such a denial may be mere prejudice, a reluctance to renounce a long cherished critical prepossession, but in the face of this new evidence does it not come perilously close to scientific dishonesty, to a disregard for that respect for truth in research the imperative duty of which has been so finely expressed by the late M. Gaston Paris. - "Je professe absolument et sans réserve cette doctrine, que la science n'a d'autre objet que la vérité, et la vérité pour elle-meme, sans aucun souci des consequences, bonnes ou mauvaises, regrettables ou heureuses, que cette verite pourrait avoir dans la pratique17." When we further consider that behind these three main parallels, linking them together, there lies a continuous chain of evidence, expressed alike in classical literature, and surviving Folk practice, I would submit that there is no longer any shadow of a doubt that in the Grail King we have a romantic literary version of that strange mysterious figure whose presence hovers in the shadowy background of the history of our Aryan race; the figure of a divine or semidivine ruler, at once god and king, upon whose life, and unimpaired vitality, the existence of his land and people directly depends.
And if we once grant this initial fact, and resolve that we will no longer, in the interests of an outworn critical tradition, deny the weight of scientific evidence in determining the real significance of the story, does it not inevitably follow, as a logical sequence, that such versions as fail to connect the misfortunes of the land directly with the disability of the king, but make them dependent upon the failure of the Quester, are, by that very fact, stamped as secondary versions. That by this one detail, of capital importance, they approve themselves as literary treatments of a traditional theme, the true meaning of which was unknown to the author?
Let us for a moment consider what the opposite view would entail; that a story which was originally the outcome of pure literary invention should in the course of re-modelling have been accidentally brought into close and detailed correspondence with a deeply rooted sequence of popular faith and practice is simply inconceivable, the re-modelling, if remodelling there were, must have been intentional, the men whose handiwork it was were in possession of the requisite knowledge.
But how did they possess that knowledge, and why should they undertake such a task? Surely not from the point of view of antiquarian interest, as might be done to-day; they were no twelfth century Frazers and Mannhardts; the subject must have had for them a more living, a more intimate interest. And if, in face of the evidence we now possess, we feel bound to admit the existence of such knowledge, is it not more reasonable to suppose that the men who first told the story were the men who knew, and that the confusion was due to those who, with more literary skill, but less first-hand information, re-modelled the original theme?
In view of the present facts I would submit that the problem posed in our first chapter may be held to be solved; that we accept as a fait acquis the conclusion that the woes of the land are directly dependent upon the sickness, or maiming, of the King, and in no wise caused by the failure of the Quester. 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.
I Ancient Greek
Religion, and Modern Greek Folk-Lore, J. C. Lawson, gives some most interesting
evidence as to modern survivals of mythological beliefs.