![Woman in Celtic tradition, 231-33.
Wülcker, Evangelium Nicodemi, 220-21.
Zarncke, views, 106-07, 115, 132, 220.
HARRISON AND SONS,
PRINTERS IN ORDINARY TO HER MAJESTY,
ST. MARTIN’S LANE, LONDON.
Footnotes:
[1] Fully described by Potvin, VI, lxix, etc.
[2] Potvin, VI, lxxv, etc.
[3] Birch-Hirschfeld: Die Sage vom Gral, 8vo., Leipzig, 1877, p. 81.
[4] Birch-Hirschfeld, p. 89.
[5] Birch-Hirschfeld, p. 110.
[6] Birch-Hirschfeld, p. 232, quoting the colophon of a Paris MS.,
after Paulin Paris, Cat. des MSS. français, vol. ii, pp. 361, etc.
[7] Birch-Hirschfeld, p. 143.
[8] This prologue is certainly not Chrestien’s work; but there is no
reason to doubt that it embodies a genuine tradition, and affords
valuable hints for a reconstruction of the original form of the story.
Cf. Otto Küpp in Zeitschrift für deutsche Philologie, vol. xvii., No. 1.](https://image.slidesharecdn.com/3912-250410153354-e7a0869a/85/MCTS-Guide-to-Microsoft-Windows-Server-2008-Network-Infrastructure-Configuration-1st-Edition-Bender-Test-Bank-27-320.jpg)
![[9] Potvin’s text, from the Mons MS., is taken as basis.
[10] Several MSS. here intercalate the history of Joseph of
Arimathea: Joseph of Barimacie had the dish made; with it he
caught the blood running from the Saviour’s body as it hung on the
Cross, he afterwards begged the body of Pilate; for the devotion
showed the Grail he was denounced to the Jews, thrown into prison,
delivered thence by the Lord, exiled together with the sister of
Nicodemus, who had an image of the Lord. Joseph and his
companions came to the promised land, the White Isle, a part of
England. There they warred against them of the land. When Joseph
was short of food he prayed to the Creator to send him the Grail
wherein he had gathered the holy blood, after which to them that
sat at table the Grail brought bread and wine and meat in plenty. At
his death, Joseph begged the Grail might remain with his seed, and
thus it was that no one, of however high condition, might see it save
he was of Joseph’s blood. The Rich Fisher was of that kin, and so
was Greloguevaus, from whom came Perceval.
It is hardly necessary to point out that this must be an interpolation,
as if Gauvain had really learnt all there was to be told concerning the
Grail, there would have been no point in the reproaches addressed
him by the countryfolk. The gist of the episode is that he falls asleep
before the tale is all told.
[11] The existence of this fragment shows the necessity of collating
all the MSS. of the Conte du Graal and the impossibility of arriving at
definite conclusions respecting the growth of the work before this is
done. The writer of this version evidently knew nothing of Queste or
Grand St. Graal, whilst he had knowledge of Borron’s poem, a fact
the more remarkable since none of the other poets engaged upon
the Conte du Graal knew of Borron, so far, at least, as can be
gathered from printed sources. It is hopeless in the present state of
knowledge to do more than map out approximately the leading
sections of the work.](https://image.slidesharecdn.com/3912-250410153354-e7a0869a/85/MCTS-Guide-to-Microsoft-Windows-Server-2008-Network-Infrastructure-Configuration-1st-Edition-Bender-Test-Bank-28-320.jpg)
![[12] It is by no means clear to me that Gerbert’s portion of the
Conte du Graal is an interpolation. I am rather inclined to look upon
it as an independent finish. As will be shown later on, it has several
features in common with both Mabinogi and Wolfram, features
pointing to a common prototype.
[13] In the solitary MS. which gives this version, it follows, as has
already been stated, prose versions of Robert de Borron’s undoubted
poems, “Joseph of Arimathea” and “Merlin.”
[14] Birch-Hirschfeld, in his Summary (p. 37, l. 22) or his MS.
authority, B.M., xix, E. iii., has transposed the relationships.
[15] And buried it, adds B. H. in his Summary, whether on MS.
authority or not I cannot say, but the Welsh translation has—“there
was a period of 240 years” (an obvious mistake on the part of the
translator) “after the passion of J. C. when Jos. of A. came; he who
buried J. C. and drew him down from the cross.”
[16] Thus was Evelach called as a Christian, adds B. H. Here W.
agrees with Furnivall.
[17] Here Birch-Hirschfeld’s Summary agrees with W.
[18] B. H. agrees with W.
[19] According to B. H., the recluse tells him he has fought with his
friends, whereupon, ashamed, he hurries off.
[20] B. H. here agrees with W.
[21] B. H. has five candles.
[22] B. H.: “When will the Holy Vessel come to still the pain I feel?
Never suffered man as I.”
[23] B. H. agrees with W.
[24] B. H. agrees with Furnivall.](https://image.slidesharecdn.com/3912-250410153354-e7a0869a/85/MCTS-Guide-to-Microsoft-Windows-Server-2008-Network-Infrastructure-Configuration-1st-Edition-Bender-Test-Bank-29-320.jpg)
![[25] B. H., the ninth.
[26] B. H., the vision is that of a crowned old man, who with two
knights worships the cross.
[27] B. H., Nasciens.
[28] B. H. has all this passage, save that the references to the vision
at the cross-ways seem omitted.
[29] B. H., the latter.
[30] B. H., in Chaldee.
[31] B. H., Labran slays Urban.
[32] The 1488 text has Urban.
[33] B. H., Thus was the King wounded, and he was Galahad’s
grandfather.
[34] It does not appear from B. H.’s Summary whether his text
agrees with F. or W.
[35] B. H., seven knights.
[36] B. H., that was the Castle of Corbenic where the Holy Grail was
kept.
[37] B. H., the Castle of the Maimed King.
[38] B. H., ten. Obviously a mistake on the part of his text, as the
nine with the three Grail questers make up twelve, the number of
Christ’s disciples.
[39] B. H., three.
[40] B. H. agrees with F.
[41] One cannot see from B. H. whether his text agrees with F. or W.
[42] B. H. agrees with F.](https://image.slidesharecdn.com/3912-250410153354-e7a0869a/85/MCTS-Guide-to-Microsoft-Windows-Server-2008-Network-Infrastructure-Configuration-1st-Edition-Bender-Test-Bank-30-320.jpg)
![[43] It will be advisable to give here the well-known passage from
the chronicle of Helinandus, which has been held by most
investigators to be of first-rate importance in determining the date of
the Grand St. Graal. The chronicle ends in the year 1204, and must
therefore have been finished in that or the following year, and as the
passage in question occurs in the earlier portion of the work it may
be dated about two years earlier (Birch-Hirschfeld, p. 33). “Hoc
tempore (717-719) in Britannia cuidam heremitae demonstrata fuit
mirabilis quaedam visio per angelum de Joseph decurione nobili, qui
corpus domini deposuit de cruce et de catino illo vel paropside, in
quo dominus caenavit cum discipulis suis, de quo ab eodem
heremita descripta est historia quae dicitur gradale. Gradalis autem
vel gradale gallice dicitur scutella lata et aliquantulum profunda, in
qua preciosae dapes divitibus solent apponi gradatim, unus
morsellus post alium in diversis ordinibus. Dicitur et vulgari nomine
greal, quia grata et acceptabilis est in ea comedenti, tum propter
continens, quia forte argentea est vel de alia preciosa materia, tum
propter contentum .i. ordinem multiplicem dapium preciosarum.
Hanc historiam latine scriptam invenire non potui sed tantum gallice
scripta habetur a quibusdem proceribus, nec facile, ut aiunt, tota
inveniri potest.”
The Grand St. Graal is the only work of the cycle now existing to
which Helinandus’ words could refer; but it is a question whether he
may not have had in view a work from which the Grand St. Graal
took over its introduction. Helinandus mentions the punning origin of
the word “greal” (infra, p. 76), which is only hinted at in the Grand
St. Graal, but fully developed elsewhere, e.g., in the Didot-Perceval
and in Borron’s poem.
Another point of great interest raised by this introduction will be
found dealt with in Appendix B.
[44] The MS. followed by Furnivall has an illustration, in which
Joseph is represented as sitting under the Cross and collecting the
blood from the sides and feet in the basin.](https://image.slidesharecdn.com/3912-250410153354-e7a0869a/85/MCTS-Guide-to-Microsoft-Windows-Server-2008-Network-Infrastructure-Configuration-1st-Edition-Bender-Test-Bank-31-320.jpg)
![[45] MS. reading.
[46] I have not thought it necessary to give a summary of the prose
romance Perceval le Gallois. One will be found in Birch-Hirschfeld,
pp. 123-134. The version, though offering many interesting features,
is too late and unoriginal to be of use in the present investigation.
[47] Cf. p. 78 as to this passage.
[48] It is forty-two years, according to D. Queste (p. 119), after the
Passion that Joseph comes to Sarras.
[49] It is plain that B I is abridged in the passage dealt with, from
the following fact: Joseph (v. 2,448, etc.) praying to Christ for help,
reminds Him of His command, that when he (Joseph) wanted help
he should come “devant ce veissel precieus Où est votre sans
glorieus.” Now Christ’s words to Joseph in the prison say nothing
whatever about any such recommendation; but E, Grand St. Graal,
does contain a scene between our Lord and Joseph, in which the
latter is bidden, “Et quant tu vauras à moi parler si ouuerras l’arche
en quel lieu que tu soies” (I, 38-39) from which the conclusion may
be drawn that B I represents an abridged and garbled form of the
prototype of E.
[50] In the Mabinogi of Branwen, the daughter of Llyr, the warriors
cast into the cauldron of renovation come forth on the morrow
fighting men as good as they were before, except that they are not
able to speak (Mab., p. 381).
[51] The version summarised by Birch-Hirschfeld.
[52] Curiously enough this very text here prints Urban as the name
of the Maimed King; Urban is the antagonist of Lambar, the father of
the Maimed King in the original draft of the Queste, and his mention
in this place in the 1488 text seems due to a misprint. In the episode
there is a direct conflict of testimony between the first and second
drafts, Lambar slaving Urlain in the former, Urlain Lambar in the
latter.](https://image.slidesharecdn.com/3912-250410153354-e7a0869a/85/MCTS-Guide-to-Microsoft-Windows-Server-2008-Network-Infrastructure-Configuration-1st-Edition-Bender-Test-Bank-32-320.jpg)
![[53] This account agrees with that of the second draft of the Queste,
in which Urlain slays Lambar.
[54] Only one beholder of the Quest is alluded to, although in the
Queste, from which the Grand St. Graal drew its account, three
behold the wonders of the Grail.
[55] This, of course, belongs to the second of the two accounts we
have found in the poem respecting the Promised Knight, the one
which makes him the grandson and not the son merely of Brons.
[56] The object of the Quest according to Heinrich von dem Türlin
will be found dealt with in Chapter VII.
[57] This is one of a remarkable series of points of contact between
Gerbert and Wolfram von Eschenbach.
[58] It almost looks as if the author of C were following here a
version in which the hero only has to go once to the Grail Castle;
nothing is said about Perceval’s first unsuccessful visit, and Merlin
addresses Perceval as if he were telling him for the first time about
matters concerning which he must be already fully instructed.
[59] It is remarkable, considering the scanty material at his disposal,
how accurate Schulz’ analysis is, and how correct much of his
argumentation.
[60] Wagner has admirably utilised this hint of Simrock’s in his
Parsifal, when his Kundry (the loathly damsel of Chrestien and the
Mabinogi) is Herodias. Cf. infra, Ch. X.
[61] Excepting, of course, the late fifteenth and early sixteenth
century Paris imprints, which represented as a rule, however, the
latest and most interpolated forms, and Mons. Fr. Michel’s edition of
Borron’s poem.
[62] Hucher’s argument from v. 2817 (supra p. 106) that the poem
knew of the Grand St. Graal is, however, not met.](https://image.slidesharecdn.com/3912-250410153354-e7a0869a/85/MCTS-Guide-to-Microsoft-Windows-Server-2008-Network-Infrastructure-Configuration-1st-Edition-Bender-Test-Bank-33-320.jpg)
![[63] Vide p. 200, for Birch-Hirschfeld’s summary comparison of the
two works, and cf. infra p. 127.
[64] Cf. infra p. 128, for a criticism of this statement.
[65] Opera V. 410: Unde et vir ille eloquio clarus W. Mapus,
Oxoniensis archidiaconus (cujus animae propitietur Deus) solita
verborum facetia et urbanitate praecipua dicere pluris et nos in hunc
modum convenire solebat: “Multa, Magister Geralde, scripsistis et
multum adhue scribitis, et nos multa diximus. Vos scripta dedistis et
nos verba.”
[66] Printed in full, Hucher, I. 156, etc.
[67] Printed by Hucher, I. p. 35, etc.
[68] The remainder of Birch-Hirschfeld’s work is devoted to proving
that Chrestien was the only source of Wolfram von Eschenbach, the
latter’s Kiot being imagined by him to justify his departure from
Chrestien’s version; departures occasioned by his dissatisfaction with
the French poet’s treatment of the subject on its moral and spiritual
side. This element in the Grail problem will be found briefly dealt
with, Appendix A.
[69] I have not thought it necessary, or even advisable, to notice
what the “Encyclopædia Britannica” (Part XLI, pp. 34, 35) and some
other English “authorities” say about the Grail legends.
[70] They are brought together by Hucher, vol. i, p. 383, etc.
[71] In the preface to the second volume of his edition of Chrestien’s
works (Halle, 1887), W. Förster distinguishes Peredur from the Lady
of the Fountain and from Geraint, which he looks upon as simple
copies of Chrestien’s poems dealing with the same subjects. Peredur
has, he thinks, some Welsh features.
[72] It is perhaps only a coincidence that in Gautier the “pucelle de
malaire” is named Riseut la Bloie, and that Rosette la Blonde is the
name of the loathly damsel whom Perceval meets in company of the](https://image.slidesharecdn.com/3912-250410153354-e7a0869a/85/MCTS-Guide-to-Microsoft-Windows-Server-2008-Network-Infrastructure-Configuration-1st-Edition-Bender-Test-Bank-34-320.jpg)
![Beau Mauvais, and whom Birch-Hirschfeld supposes to have
suggested to Chrestien his loathly damsel, the Grail messenger. But
from the three versions one gets the following:—Riseut (Gautier),
loathly damsel (Didot-Perceval), Grail messenger (Chrestien), =
Peredur’s cousin, who in the Mabinogi is the loathly Grail messenger,
and the protagonist in the stag-hunt.
[73] I have not thought it necessary to discuss seriously the
hypothesis that Chrestien may have used the Mabinogi as we now
have it. The foregoing statement of the facts is sufficient to negative
it.
[74] The Counsels. 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](https://image.slidesharecdn.com/3912-250410153354-e7a0869a/85/MCTS-Guide-to-Microsoft-Windows-Server-2008-Network-Infrastructure-Configuration-1st-Edition-Bender-Test-Bank-35-320.jpg)
![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.
[75] In the notes to my two articles in the “Folk-Lore Record” will be
found a number of references establishing this fact.
[76] The hero renews his strength after his various combats by
rubbing himself with the contents of a vessel of balsam. He has
moreover to enter a house the door of which closes to of itself (like
the Grail Castle Portcullis in Wolfram), and which kills him. He is
brought to life by the friendly raven. The mysterious carlin also
appears, “there was a turn of her nails about her elbows, and a twist
of her hoary hair about her toes, and she was not joyous to look
upon.” She turns the hero’s companions into stone, and to unspell
them he must seek a bottle of living water and rub it upon them,](https://image.slidesharecdn.com/3912-250410153354-e7a0869a/85/MCTS-Guide-to-Microsoft-Windows-Server-2008-Network-Infrastructure-Configuration-1st-Edition-Bender-Test-Bank-36-320.jpg)
![when they will come out alive. This is like the final incident in many
stories of the Two Brothers class. Cf. note, p. 162.
[77] O’Daly’s version consists of 158 quatrains; Campbell’s of 63.
The correspondence between them, generally very close (frequently
verbal), is shown by the following table:—
O’D., 1, 2. C., 1, 2.
— C., 3.
O’D., 3. C., 4.
O’D., 4-15. —
O’D., 16. C., 4.
O’D., 17-24. C., 5-12.
O’D., 25. —
— C., 13-15.
O’D., 26-47. C., 16-36.
O’D., 48-56. —
O’D., 57-61. C., 37-40.
O’D., 62. —
O’D., 63-65. C., 41-43.
O’D., 66. C., 45.
O’D., 67. C., 44.
O’D., 68, 69. C., 46, 47.
O’D., 70. C., 49.
O’D., 71. C., 48.
— C., 50.
O’D., 72. C., 52.
O’D., 73. —
O’D., 74. C., 53.
O’D., 75. C., 54.](https://image.slidesharecdn.com/3912-250410153354-e7a0869a/85/MCTS-Guide-to-Microsoft-Windows-Server-2008-Network-Infrastructure-Configuration-1st-Edition-Bender-Test-Bank-37-320.jpg)
![O’D., 76-80. C., 55-59.
O’D., 81-134. —
O’D., 135, 136. C., 60, 61.
— C., 62.
O’D., 137. —
O’D., 138. C., 63.
O’D., 139-158. —
[78] Of this widely spread group, Grimm’s No. 60, Die zwei Brüder,
may be taken as a type. The brethren eat heart and liver of the gold
bird and thereby get infinite riches, are schemed against by a
goldsmith, who would have kept the gold bird for himself, seek their
fortunes throughout the world accompanied by helping beasts, part
at crossways, leaving a life token to tell each one how the other
fares; the one delivers a princess from a dragon, is cheated of the
fruit of the exploit by the Red Knight, whom after a year he
confounds, wins the princess, and, after a while, hunting a magic
hind, falls victim to a witch. His brother, learning his fate through the
life token, comes to the same town, is taken for the young king even
by the princess, but keeps faith to his brother by laying a bare sword
twixt them twain at night. He then delivers from the witch’s spells
his brother, who, learning the error caused by the likeness, and
thinking advantage had been taken of it, in a fit of passion slays
him, but afterwards, hearing the truth, brings him back to life again.
Grimm has pointed out in his notes the likeness between this story
and that of Siegfried (adventures with Mimir, Fafnir, Brunhilde, and
Gunnar). In India the tale figures in Somadeva’s Katha Sarit Sagara
(Brockhaus’ translation, ii., 142, et seq.). The one brother is
transformed into a demon through accidental sprinkling from a body
burning on a bier. He is in the end released from this condition by his
brother’s performing certain exploits, but there is no similarity of
detail. Other variants are Zingerle (p. 131) where the incident occurs
of the hero’s winning the king’s favour by making his bear dance
before him; this I am inclined to look upon as a weakened](https://image.slidesharecdn.com/3912-250410153354-e7a0869a/85/MCTS-Guide-to-Microsoft-Windows-Server-2008-Network-Infrastructure-Configuration-1st-Edition-Bender-Test-Bank-38-320.jpg)
![The only version, however, which brings the two groups into formal
contact is O’Daly’s form of the Great Fool.
[79] The brother feature appears likewise in Wolfram von
Eschenbach, where Parzival’s final and hardest struggle is against
the unknown brother, as the Great Fool’s is against the Gruagach.
This may be added to other indications that Wolfram did have some
other version before him besides Chrestien’s.
[80] I cannot but think that these words have connection with the
incident in the English Sir Perceval of the hero’s throwing into the
flames and thus destroying his witch enemy.
[81] I must refer to my Mabinogion Studies, I. Branwen for a
discussion of the relation of this tale with Branwen and with the
Teutonic Heldensage.
[82] Another parallel is afforded by the tale of Conall Gulban
(Campbell, III., 274). Conall, stretched wounded on the field, sees
“when night grew dark a great Turkish carlin, and she had a white
glaive of light with which she could see seven miles behind her and
seven miles before her; and she had a flask of balsam carrying it.”
The dead men are brought to life by having three drops of balsam
put into their mouths. The hero wins both flask and glaive.
[83] Cf. my Branwen for remarks on the mythological aspect of the
ballad. It should be noted that most of the ballads traditionally
current in the Highlands are of semi-literary origin, i.e., would seem
to go back to the compositions of mediæval Irish bards, who often
sprinkled over the native tradition a profusion of classical and
historical names. I do not think the foreign influence went farther
than the “names” of some personages, and such as it is is more at
work in the ballads than in the tales.
[84] This may seem to conflict with the statement made above (p.
145), that the Mabinogi probably took over the maimed uncle from
Chrestien. But there were in all probability several forms of the
story; that hinted at in Chrestien and found in Manessier had its](https://image.slidesharecdn.com/3912-250410153354-e7a0869a/85/MCTS-Guide-to-Microsoft-Windows-Server-2008-Network-Infrastructure-Configuration-1st-Edition-Bender-Test-Bank-40-320.jpg)
![probable counterpart in Celtic tradition as well as that found in
Gerbert. It is hardly possible to determine what was the form found
in the proto-Mabinogi, the possibility of its having been exactly the
same as that of Gerbert is in no way affected by the fact that the
Mabinogi, as we now have it, has in this respect been influenced by
Chrestien. Meanwhile Birch-Hirschfeld’s hypothesis that Gerbert’s
section of the Conte du Graal is an interpolation between Gautier
and Manessier is laid open to grave doubt. It is far more likely that
Gerbert’s work was an independent and original attempt to provide
an ending for Chrestien’s unfinished poem, and that he had before
him a different version of the original from that used by Gautier and
Manessier.
[85] It occurs also in Peredur (Inc. 16), where the hero comes to the
Castle of the Youths, who, fighting every day against the Addanc of
the Cave, are each day slain, and each day brought to life by being
anointed in a vessel of warm water and with precious balsam.
[86] For the second time, if Gerbert’s continuation be really intended
for our present text of Gautier, and if Potvin’s summary of Gerbert is
to be relied upon; Birch-Hirschfeld seemingly differs from him here,
and makes the King at once mention the flaw.
[87] It may be worth notice that v. 35,473 is the same as Chrestien,
v. 4,533.
[88] It is evident that, although in the MS. in which this version is
found it is followed by Manessier’s section, the poem was intended
by Gerbert to end here.
[89] Told at other times, and notably by Gautier himself (Inc. 21), of
Perceval, where the feature of a dead knight lying on the altar is
added.
[90] According to the Montpellier MS., which here agrees
substantially with Potvin’s text (the Mons MS.), this is Gauvain’s
second visit to the Grail Castle. At his first visit he had been
subjected to the sword test and had slept. The mystic procession is](https://image.slidesharecdn.com/3912-250410153354-e7a0869a/85/MCTS-Guide-to-Microsoft-Windows-Server-2008-Network-Infrastructure-Configuration-1st-Edition-Bender-Test-Bank-41-320.jpg)
![made up as follows:—Squire with lance; maidens with plate; two
squires with candlesticks; fair maiden weeping, in her hands a
“graal;” four squires with the bier, on which lies the knight and the
broken sword. Gauvain would fain learn about these things, but is
bidden first to make the sword whole. On his failure he is told
Vous n’avez par encore tant fet
D’armes, que vous doiez savoir, etc.,
and then goes to sleep. His awakening finds him in a marsh.
[91] It may be conjectured that the magic vessel which preserves to
this enchanted folk the semblance of life passes into the hero’s
possession when he asks about it, and that deprived of it their
existence comes to an end, as would that of the Anses without the
Apples of Iduna. I put this into a note, as I have no evidence in
support of the theory. But read in the light of this conjecture some
hitherto unnoticed legend may supply the necessary link of
testimony.
[92] Nearly all the objections to the view suggested in the text may
be put aside as due to insufficient recognition of the extent to which
the two formulas have been mingled, but there is one which seems
to me of real moment. The wasting of the land which I have looked
upon as belonging to the unspelling formula, is traced by the Queste
to the blow struck by King Lambar against King Urlain, a story
which, as we have seen, is very similar to that which forms the
groundwork of one at least of the models followed by the Conte du
Graal in its version of the feud quest. It does not seem likely that the
Queste story is a mere echo of that found in the Conte du Graal, nor
that the fusion existed so far back as in a model common to both.
But the second alternative is possible.
[93] I do not follow M. Hucher upon the (as it seems to me) very
insecure ground of Gaulish numismatic art. The object which he
finds figured in pre-Christian coins may be a cauldron—and it may](https://image.slidesharecdn.com/3912-250410153354-e7a0869a/85/MCTS-Guide-to-Microsoft-Windows-Server-2008-Network-Infrastructure-Configuration-1st-Edition-Bender-Test-Bank-42-320.jpg)
![not—and even if it is a cauldron it may have no such significance as
he ascribes to it.
[94] Cf. as to Lug D’Arbois de Jubainville, Cycle Mythologique
Irlandais; Paris, 1884, p. 178. He was revered by all Celtic races, and
has left his trace in the name of several towns, chief among them
Lug-dunum = Lyons. In so far as the Celts had departmental gods,
he was the god of handicraft and trade; but cf. as to this Rhys, Hibb.
Lect., p. 427-28.
[95] Cf. D’Arbois de Jubainville, op. cit., p. 269-290. The Dagda—the
good god—seems to have been head of the Irish Olympus. A legend
anterior to the eleventh century, and belonging probably to the
oldest stratum of Celtic myth, ascribes to him power over the earth:
without his aid the sons of Miledh could get neither corn nor milk. It
is, therefore, no wonder to find him possessor of the magic
cauldron, which may be looked upon as a symbol of fertility, and, as
such, akin to similar symbols in the mythology of nearly every
people.
[96] Cf. as to the mythic character of the Tuatha de Danann,
D’Arbois de Jubainville, op. cit., and my review of his work, Folk-Lore
Journal, June, 1884.
[97] I at one time thought that the prohibition to reveal the “secret
words,” which is such an important element in Robert de Borron’s
version, might be referred to the same myth-root as the instances in
the text. There is little or no evidence to sustain such a hazardous
hypothesis. Nevertheless it is worth while drawing attention in this
place to that prohibition, for which I can offer no adequate
explanation.
[98] Powers of darkness and death. Tethra their king reigns in an
island home. It is from thence that the maiden comes to lure away
Connla of the Golden Hair, as is told in the Leabhar na-h-Uidhre,
even as the Grail messenger comes to seek Perceval—“’tis a land in
which is neither death nor old age—a plain of never ending](https://image.slidesharecdn.com/3912-250410153354-e7a0869a/85/MCTS-Guide-to-Microsoft-Windows-Server-2008-Network-Infrastructure-Configuration-1st-Edition-Bender-Test-Bank-43-320.jpg)
![pleasure,” the counterpart, in fact, of that Avalon to which Arthur is
carried off across the lake by the fay maiden, that Avalon which, as
we see in Robert de Borron, was the earliest home of the Grail-host.
[99] Cf. D’Arbois de Jubainville, op. cit. p. 188.
[100] When Cuchulainn was opposing the warriors of Ireland in their
invasion of Ulster one of his feats is to make smooth chariot-poles
out of rough branches of trees by passing them through his clenched
hand, so that however bent and knotted they were they came from
his hands even, straight, and smooth. Tain bo Cualgne, quoted by
Windisch, Rev. Celt., Vol. V.
[101] This epithet recalls Lug, of whom it is the stock designation.
Now Lug was par excellence the craftsman’s god; he, too, at the
battle of Mag Tured acted as a sort of armourer-general to the
Tuatha de Danann. A dim reminiscence of this may be traced in the
words which the folk-tale applies to Ullamh l.f., “he was the one
special man for taking their arms.”
[102] Cf. my Aryan Expulsion and Return formula, pp. 8, 13, for
variants of these incidents in other stories belonging to this cycle
and in the allied folk-tales.
[103] This incident is only found in the living Fionn-sage, being
absent from all the older versions, and yet, as the comparison with
the allied Perceval sage shows, it is an original and essential feature.
How do the advocates of the theory that the Ossianic cycle is a
recent mass of legend, growing out of the lives and circumstances of
historical men, account for this development along the lines of a
formula with which, ex hypothesi, the legend has nothing to do? The
Fionn-sage, it is said, has been doctored in imitation of the
Cuchulainn-sage, but the assertion (which though boldly made has
next to no real foundation) cannot be made in the case of the Conte
du Graal. Mediæval Irish bards and unlettered Highland peasants did
not conspire together to make Fionn’s adventures agree with those
of Perceval.](https://image.slidesharecdn.com/3912-250410153354-e7a0869a/85/MCTS-Guide-to-Microsoft-Windows-Server-2008-Network-Infrastructure-Configuration-1st-Edition-Bender-Test-Bank-44-320.jpg)
![[104] In the Gawain form of the feud quest found in Gautier, the
knight whose death he sets forth to avenge is slain by the cast of a
dart. Can this be brought into connection with the fact that Perceval
slays with a cast of his dart the Red Knight, who, according to the
Thornton romance, is his father’s slayer.
[105] This prose tale precedes an oral version of one of the
commonest Fenian poems, which in its present shape obviously goes
back to the days when the Irish were fighting against Norse
invaders. The poem, which still lives in Ireland as well as in the
Highlands, belongs to that later stage of development of the Fenian
cycle, in which Fionn and his men are depicted as warring against
the Norsemen. It is totally dissimilar from the prose story
summarised above, and I am inclined to look upon the prose as
belonging to a far earlier stage in the growth of the cycle, a stage in
which the heroes were purely mythical and their exploits those of
mythical heroes generally.
[106] The prohibition seems to be an echo of the widely-spread one
which forbids the visitor to the otherworld tasting the food of the
dead, which, if he break, he is forfeit to the shades. The most
famous instance of this myth is that of Persephone.
[107] Cf. Procopius quoted by Elton, Origins of English History, p. 84.
[108] Prof. Rhys, Hibbert Lectures for 1886, looks upon him as a
Celtic Zeus. He dispossessed his father of the Brug by fraud, as Zeus
dispossessed Kronos by force.
[109] D’Arbois de Jubainville, op. cit., p. 275. Rhys, op. cit., p. 149.
[110] M. Duvau, Revue Celtique, Vol. IX., No. 1, has translated the
varying versions of the story.
[111] Like many of the older Irish tales the present form is confused
and obscure, but it is easy to arrive at the original.
[112] The part in brackets is found in one version only of the story.
Of the two versions each has retained certain archaic features not to](https://image.slidesharecdn.com/3912-250410153354-e7a0869a/85/MCTS-Guide-to-Microsoft-Windows-Server-2008-Network-Infrastructure-Configuration-1st-Edition-Bender-Test-Bank-45-320.jpg)
![be found in the other.
[113] Summarised by D’Arbois de Jubainville, op. cit., p. 323.
[114] D’Arbois de Jubainville, p. 326.
[115] Otto Küpp, Z.f.D. Phil. xvii, i, 68, examining Wolfram’s version
sees in the branch guarded by Gramoflanz and broken by Parzival a
trace of the original myth underlying the story. Gramoflanz is
connected with the Magic Castle (one of the inmates of which is his
sister), or with the otherworld. Küpp’s conjecture derives much force
from the importance given to the branch in the Irish tales as part of
the gear of the otherworld.
[116] This recalls the fact that Oengus of the Brug fell in love with a
swanmaid. See text and translation Revue Celtique, Vol. III., pp.
341, et. seq. The story is alluded to in the catalogue of epic tales
(dating from the tenth century) found in the Book of Leinster.
[117] In a variant from Kashmir (Knowles’ Folk-tales of Kashmir,
London, 1888, p. 75, et. seq.), Saiyid and Said, this tale is found
embedded in a twin-brethren one.
[118] Frederick (I.) Barbarossa is a mistake, as old as the
seventeenth century (cf. Koch, Sage vom Kaiser Friedrich in
Kyffhäuser, Leipzig, 1886), for Frederick II., the first German
Emperor of whom the legend was told. The mistake was caused by
the fact that Frederick took the place of a German red-bearded god,
probably Thor, hence the later identification with the red-bearded
Frederick, instead of with that great opponent of the Papacy whose
death away in Italy the German party refused for many years to
credit.
[119] Unless the passage relating to Carl the Great quoted by Grimm
(D.M., III., 286) from Mon. Germ. Hist., Vol. VIII., 215, “inde
fabulosum illud confictum de Carolo Magno, quasi de mortuis in id
ipsum resuscitato, et alio nescio quo nihilominus redivivo,” be older.](https://image.slidesharecdn.com/3912-250410153354-e7a0869a/85/MCTS-Guide-to-Microsoft-Windows-Server-2008-Network-Infrastructure-Configuration-1st-Edition-Bender-Test-Bank-46-320.jpg)
![[120] Liebrecht’s edition of the Otia Imperialia, Hanover, 1856, p. 12,
and note p. 55.
[121] Martin Zur Gralsage, p. 31, arguing from the historical
connection of Frederick II. with Sicily, thinks that the localisation of
this Arthurian legend in that isle was the reason of its being
associated with the Hohenstauffen; in other words, the famous
German legend would be an indirect offshot of the Arthurian cycle. I
cannot follow Martin here. I see no reason for doubting the
genuineness of the traditions collected by Kuhn and Schwartz, or for
disbelieving that Teutons had this myth as well as Celts. It is no part
of my thesis to exalt Celtic tradition at the expense of German;
almost all the parallels I have adduced between the romances and
Celtic mythology and folk-lore could be matched from those of
Germany. But the romances are historically associated with Celtic
tradition, and the parallels found in the latter are closer and more
numerous than those which could be recovered from German
tradition. It is, therefore, the most simple course to refer the
romances to the former instead of to the latter.
[122] See Grimm, D.M., Ch. XXXII.; Fitzgerald, Rev. Celt., IV., 198;
and the references in Liebrecht, op. cit.
[123] Personally communicated by the Rev. Mr. Sorby, of Sheffield.
[124] In Chrestien the part of the Magician Lord is little insisted
upon. But in Wolfram he is a very important personage. It may here
be noted that the effects which are to follow in Chrestien the doing
away with the enchantments of this Castle, answer far more
accurately to the description given by the loathly Grail-Maiden of the
benefits which would have accrued had Perceval put the question at
the Court of the Fisher King than to anything actually described as
the effect of that question being put, either by Gautier, Manessier, or
Gerbert. This castle seems, too, to be the one in which lodge the
Knights, each having his lady love with him, which the loathly
maiden announces to be her home.](https://image.slidesharecdn.com/3912-250410153354-e7a0869a/85/MCTS-Guide-to-Microsoft-Windows-Server-2008-Network-Infrastructure-Configuration-1st-Edition-Bender-Test-Bank-47-320.jpg)
![[125] Kennedy follows in the main Oss. Soc., Vol. II, pp. 118, et.
seq., an eighteenth century version translated by Mr. O’Kearney. This
particular episode is found, pp. 147, et. seq. I follow the Oss. Soc.
version in preference to Kennedy’s where they differ.
[126] The story as found in Heinrich may be compared with the folk-
tale of the Sleeping Beauty. She is a maiden sunk in a death-in-life
sleep together with all her belongings until she be awakened by the
kiss of the destined prince. May we not conjecture that in an older
form of the story than any we now possess, the court of the princess
vanished when the releasing kiss restored her to real life and left her
alone with the prince? The comparison has this further interest, that
the folk-tale is a variant of an old myth which figures prominently in
the hero-tales of the Teutonic race (Lay of Skirni, Lay of Swipday
and Menglad, Saga of Sigurd and Brunhild), and that in its most
famous form Siegfried, answering in Teutonic myth to Fionn, is its
hero. But Peredur is a Cymric Fionn, so that the parallel between the
two heroes, Celtic and Teutonic, is closer than at first appears when
Siegfried is compared only to his Gaelic counterpart.
[127] I have not examined Gawain’s visit to the Magic Castle in
detail, in the first place because it only bears indirectly upon the
Grail-Quest, and then because I hope before very long to study the
personality of Gawain in the romances, and to throw light upon it
from Celtic mythic tradition in the same way that I have tried in the
foregoing pages to do in the case of Perceval.
[128] Kennedy, Legendary Fictions, p. 154, et. seq.
[129] Grimm, Vol. III., p. 9 (note to Märchen von einem der auszog
das Fürchten zu lernen), gives a number of variants. It should be
noted that in this story there is the same mixture of incidents of the
Magic Castle and Haunted Castle forms as in the romances.
Moreover, one of the trials to which the hero’s courage is subjected
is the bringing into the room of a coffin in which lies a dead man,
just as in Gawain’s visit to the Grail Castle. Again, as Grimm notes,
but mistakenly refers to Perceval instead of to Gawain, the hero has](https://image.slidesharecdn.com/3912-250410153354-e7a0869a/85/MCTS-Guide-to-Microsoft-Windows-Server-2008-Network-Infrastructure-Configuration-1st-Edition-Bender-Test-Bank-48-320.jpg)
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- 5. Chapter 7: Configuring File Services in Windows Server 2008 TRUE/FALSE 1. The SMB protocol can be used on private networks and the Internet by communicating over TCP/IP. ANS: T PTS: 1 REF: 263 2. Shares on FAT32 volumes can use share permissions; they also have the ability to use file or folder-level security. ANS: F PTS: 1 REF: 265 3. NTFS permissions are retained when a file or folder is backed up, while share permissions are not. ANS: T PTS: 1 REF: 265 4. DFS is the preferred file system used in Windows networks for its increased security and detailed configuration settings. ANS: F PTS: 1 REF: 268 5. After installing the DFS roles and role services, you should create a DFS namespace to act as the central point for clients to access network shared data. ANS: T PTS: 1 REF: 283 MULTIPLE CHOICE 1. ____ makes files and folders accessible from a network location. a. Folder sharing c. Filter screening b. Standard file sharing d. DFS replication ANS: B PTS: 1 REF: 265 2. ____ is the preferred format in Windows Server 2008 due to its more robust features and file-level security. a. NTFS c. OEM b. DFS d. DCDiag ANS: A PTS: 1 REF: 265 3. ____ are defined at the shared resource level and allow clients access to a network share. a. Server Message Blocks c. Offline files b. Share-level permissions d. Security identifiers ANS: B PTS: 1 REF: 265 4. ____ can be identified by name because they always end with a dollar sign ($). a. Tokens c. Administrative shares b. Permissions d. Net shares ANS: C PTS: 1 REF: 266
- 6. 5. ____ are defined at the folder or file level. a. Net shares c. Administrative shares b. Tokens d. User-level permissions ANS: D PTS: 1 REF: 268 6. Folder ____ are applied to a specific folder on a Windows Server 2008 server. a. permissions c. files b. namespaces d. ACLs ANS: A PTS: 1 REF: 268 7. NTFS uses ____ to define permissions to resources. a. DFS namespaces c. access control lists b. administrative shares d. domains ANS: C PTS: 1 REF: 270 8. A ____ is an object attached to a user’s account that validates the user’s identity and privileges they have to resources. a. zone c. record b. token d. domain ANS: B PTS: 1 REF: 270 9. Windows uses ____ to make every user, computer, and resource on a network unique. a. security identifiers c. domains b. ACLs d. root hints ANS: A PTS: 1 REF: 270 10. ____ is a CLI utility provided with Windows that allows you to create and manage shared folder resources. a. SID c. Server Message Block b. ACL d. Net share ANS: D PTS: 1 REF: 274 11. ____ allow shared file resources to be available to clients when they are not connected to the network. a. Domains c. Offline files b. Net shares d. ACLS ANS: C PTS: 1 REF: 276 12. A ____ is stored on one or more servers as part of AD DS. a. domain-based namespace c. token b. share-level permission d. network access point ANS: A PTS: 1 REF: 278 13. The ____ requires a domain to be running in Windows Server 2008 AD DS functional mode, and all namespace servers to be running Windows Server 2008. a. Windows Server 2008 mode c. ACL b. stand-alone namespace d. DFS namespace ANS: A PTS: 1 REF: 279
- 7. 14. The ____ requires a domain to be running in Windows 2000 mixed AD DS functional mode or higher, and all namespace servers to be running at least Windows 2000 Server. a. Windows Server 2000 mode c. DFS b. NTFS d. ACL ANS: A PTS: 1 REF: 279 15. ____ is responsible for synchronizing all the data within a DFS structure. a. DFS namespace c. Administrative share b. DFS replication d. Net share ANS: B PTS: 1 REF: 280 16. Using a multimaster replication engine (such as AD), ____ allows servers connected across WAN or limited bandwidth network connections to stay current. a. DFS namespace c. administrative share b. DFS replication d. net share ANS: B PTS: 1 REF: 280 17. Once deployed, ____ has a hierarchical namespace structure that allows users to locate information using a UNC path location. a. net share c. SID b. DFS d. ACL ANS: B PTS: 1 REF: 282 18. ____ allows you to add existing folder shares into a namespace. a. DFS c. DFS b. NTFS d. SID ANS: C PTS: 1 REF: 284 19. ____ allows administrators to block specific types of files from being stored in Windows Server 2008 file directories. a. DFS replication c. Public folder sharing b. Filter screening d. Private folder sharing ANS: B PTS: 1 REF: 290 20. ____ can be defined by using built-in templates or custom-created templates or by specific file type. a. ACLs c. SIDs b. Filters d. Domains ANS: B PTS: 1 REF: 290 21. ____ use actual file size instead of the logical file size. a. FSRM quotas c. SMBs b. File servers d. Net shares ANS: A PTS: 1 REF: 288 COMPLETION
- 8. 1. _________________________ allows users to share files with all the users logged on locally or on the network, if that feature is enabled. ANS: Public folder sharing PTS: 1 REF: 263 2. Each ACL contains ___________________________________, which are the individual permissions assigned to a specific user or group on an object. ANS: ACEs (access control entries) access control entries (ACEs) access control entries ACEs PTS: 1 REF: 270 3. Storing offline files is also called _________________________. ANS: caching PTS: 1 REF: 276 4. ___________________________________ is a set of client and server services that allows companies to deploy their shared file resources, known as targets, as a single file structure while distributing the resources across multiple servers and network locations. ANS: DFS (Distributed File System) Distributed File System (DFS) Distributed File System DFS PTS: 1 REF: 278 5. Microsoft’s implementation of DFS allows you to create an entry point for shared file resources using a naming convention of your choice. This is referred to as the _____________________________________________ ANS: DFS namespace Distributed File System (DFS) namespace DFS (Distributed File System) namespace Distributed File System namespace PTS: 1 REF: 278 MATCHING Match each item with a statement below. a. Folders f. Data collection b. Shared Folders console g. Failover clustering
- 9. c. Caching h. File Server Resource Manager d. DFS i. Server Message Block e. Load balancing 1. Available through the Computer Management console or as a stand-alone MMC snap-in. 2. Defined by administrators at the shared resource level. 3. Used by clients to access shared resources. 4. Allows you to deploy multiple servers that hold copies of your data. 5. Allows you to place quotas on folders and volumes, actively screen files, and generate comprehensive storage reports. 6. Can be used to provide load balancing for your shared file services. 7. Responsible for providing permissions to new or existing files or folders it contains through the process of inheritance. 8. Allows administrators to implement fault tolerance of service applications through the use of server clustering. 9. Allows you to take data from multiple servers and collect it in a central location on one server. 1. ANS: B PTS: 1 REF: 271 2. ANS: C PTS: 1 REF: 276 3. ANS: I PTS: 1 REF: 263 4. ANS: E PTS: 1 REF: 281 5. ANS: H PTS: 1 REF: 262 6. ANS: D PTS: 1 REF: 281 7. ANS: A PTS: 1 REF: 268 8. ANS: G PTS: 1 REF: 262 9. ANS: F PTS: 1 REF: 281 SHORT ANSWER 1. The Windows Server 2008 File Services role contains many functions for providing access to and storage of electronic data. Each function includes a specific service for network clients. Briefly describe the following functions: File Server and Distributed File System. ANS: File Server—The most basic of the File Services functions, the file server is responsible for sharing and managing data resources on a Windows Server 2008 computer. Distributed File System—This function is improved in Windows Server 2008. DFS provides a framework for creating a centralized point of entry for accessing network data. DFS uses a common namespace as the entry point for all clients to access data on one or more servers. PTS: 1 REF: 262 2. The Windows Server 2008 File Services role contains many functions for providing access to and storage of electronic data. Each function includes a specific service for network clients. Briefly describe the following functions: Services for Network File System and Windows Server 2003 File Services. ANS:
- 10. Services for Network File System—Services for Network File System (NFS) provide a filesharing solution for enterprises that have a mixed Windows and UNIX environment. With Services for NFS, you can transfer files between computers running Windows Server 2008 and UNIX operating systems using the NFS protocol. Windows Server 2003 File Services—This function provides backward compatibility for Windows Server 2003 computers by providing access to two Windows Server 2003 features: the File Replication Service and the Indexing Service. PTS: 1 REF: 262 3. What information is contained in the following shares: Admin$ and IPC$? ANS: Admin$—This share provides you with network access to the Windows Server 2008 system files on a remote computer. By default, the system files, also known by the environmental variable of %systemroot%, are located in the c:Windows directory. IPC$—This share is used by Windows Server 2008 for sharing resources, not files or folders, and facilitating communication between processes and computers. IPC$ is used for any remote management function not related to the sharing of files. For example, IPC$ is used to exchange authentication data between computers wanting to communicate. PTS: 1 REF: 266-267 4. Provide brief descriptions of the following NTFS file permissions: Full Control and Read & Execute. ANS: Full Control: Read, write, modify, execute, change attributes and permissions, and take ownership of the file. Read & Execute: Display the file’s data, attributes, owner, and permissions and run the file (if it’s a program or has a program associated with it for which you have the necessary permissions) PTS: 1 REF: 268 5. List four tools that can be used to implement file and folder sharing. ANS: The tools include: • Shared Folders console • Windows Explorer • Net share command • Share and Storage Management console PTS: 1 REF: 270 6. Briefly discuss the following implementations of DFS namespaces: domain-based and stand-alone. ANS: Domain-based—A domain-based namespace is stored on one or more servers as part of AD DS. Because of its integration with AD DS, this namespace provides increased scalability and availability because it can be spread across multiple servers.
- 11. Stand-alone—This type of namespace is stored on a single server so that it is restricted to the space and availability of the server on which it is stored. Stand-alone namespace servers can use increased availability if they are hosted on a failover cluster. PTS: 1 REF: 278-279 7. What questions would you ask when trying to determine how to deploy DFS? ANS: The following questions will help you determine how to deploy DFS: • Are you running an AD DS domain? • Do you need support for DFS servers not running Windows Server 2008? • Do you need multiple DFS servers or just one? • Will your environment support moving to Windows Server 2008 functional mode on all your DCs? • Does your solution require scalability? • Do you need to replicate across LAN or WAN connections? PTS: 1 REF: 279 8. DFS replication can be used on its own for replicating data, or it can be combined with the DFS namespace. Discuss the benefits derived when used along with the DFS namespace. ANS: When used along with the DFS namespace, you receive the following advantages: • Data collection—This allows you to take data from multiple servers and collect it in a central location on one server. Data collection is helpful if you need to perform local server backups from a single server. • Data distribution—DFS allows you to distribute data across multiple locations so that users can use a copy of a resource located in their geographic location. AD DS sites are used to determine which DFS resources are local to the user. • Load balancing—This allows you to deploy multiple servers that hold copies of your data. When users attempt to access a document stored in DFS, they will be directed to a DFS server in their AD DS site or the closest AD DS site. PTS: 1 REF: 281 9. What are the steps involved in deploying DFS? ANS: The steps for deploying DFS are as follows: • Install the File Services role and the Distributed File System role services • Create a namespace • Add folders to the namespace • Configure the DFS referral order • Create a DFS replication group PTS: 1 REF: 283 10. FSRM allows administrators to perform various tasks in managing files and disk volumes through the FSRM console. List three of these tasks. ANS: These tasks include the following:
- 12. • Managing file and disk quotas • Screening files using built-in and custom templates • Creating reports on storage resources PTS: 1 REF: 287
- 13. Other documents randomly have different content
- 14. Kiot, 6, San Marte’s view, 99-100, 107-08, 121, and Wolfram, 261-63. Klinschor, 253, 263. Knight Errantry, 229. Knighthood, prototype of in Celtic tradition, 231. Knights of the Red Branch, 231. Knowles’ Said and Saiyid, 196. Koch, Kyffhäuser Sage, 197. Köhler, 195. Kundry in Wagner, 254-55, 263. See Loathly Damsel. Küpp on Pseudo-Chrestien, 8, 126, and the branch, 193, 262. Kynddelw, 219. Lambar, 83-84, 86, 183. Lame King, see Maimed King. Lance, 109, and Grail legend according to Birch-Hirschfeld, 111, 113, 121. Lancelot, 83, 84, 108, 110, 112, 118, 119, 123, 172-173, 180, 240,
- 15. 245. Latin original of French romances probable, 122. Liebrecht, 197-98. Llyr Llediath, 219-20. Loathly Damsel, 87, and Rosette, 114, in Mabinogi and Chrestien, 136, hero’s cousin, 139-41, double origin of in romances, 205-06, and Wagner, 254. Longis, 70. Luces de Gast, 118-19. Luces (Lucius), 91, 219. Lufamour, 147. Lug Lamhfhada, 184, 189, 192. Mabinogi of Peredur (generally Mabinogi sometimes Peredur) numbered H 3, 5, 66, 68, 69, Villemarqué on, 97-98, 89, Simrock on, 100, 101, Nash, 102, 104, Hucher, 106, lateness of according to Birch-Hirschfeld, 114-115, 125-26, relation to Conte du Graal, 131-37, dwarves incident in, 134, greater delicacy in Blanchefleur incident, 135, blood drops incident, 137-38,
- 16. differences with Chrestien, 138-39, machinery of Quest in, 139-42, relation to Manessier, 142-44, origin and development of, 143-145, special indebtedness to Chrestien, 145, 146, relation to Sir Perceval, 148-49, counsels in, 150, apparent absence of Grail from, 151, comparison with Great Fool tale, 154-57, with Great Fool Lay, 161-62, 164, with Gerbert’s witch incident, 168-69, 171, visit to Talismans Castle in, 172-73 and 176, 180, 181, 183, 184, 190, 216, fusion of numerous Celtic tales in, 225-26, Sex-relations in, 241, 256. Maidens’ Castle, parallels to in Celtic tradition, 191-94. Maimed or Lame or Sick King, 66, 83-88, 90, 91, 109, parallel with Arthur, 122, probable absence from Proto Mabinogi, 145, belongs to Feud Quest, 198, parallel to Fionn, 202, 237. Malory, 236. Manaal, 84. Manannan mac Lir, 192-94, 208, and Bran, 219. Manessier, numbered A III, 1-2, date etc., 4-5, 69-71, 73-74, 77, 81, 88, 92, 95, 110, 121, 138, relation to the Mabinogi, 142-46, 168-69, 171, 175, disregard of question, 180-82, 199, 245-46.
- 17. Manus, 189-90. Mapes or Map, 5, 104, 105, not author of Queste or Grand St. Graal according to Birch- Hirschfeld, 117-19. Martin’s views, 121-26, Kyffhäuser hypothesis criticised, 197, 198, Wolfram and Gerbert, 262. Meaux, 120. Menglad, 232. Merlin, 92, 114, 124. Merlin, Borron’s poem, 2, 64d, 105, 106, 112-13, 117. Meyer, Kuno, 209, 233. Minnedienst, 240-41. Modred, 122. Montsalvatch, 66. Mordrains, 90, 109-10, 120, 173. Morgan la Fay, 122. Morvan lez Breiz, 148, 158, 162. Moys or Moses, 88-90, 106, 109, 112, 116. Mythic conceptions in the romances, 205.
- 18. Nasciens, 76, 83, 85, 120. Nash, 102. Nibelungenlied, 230, 234, 248. Nicodemus, 71. Noisi, 137, 233. O’Daly, 159-61, 163. Odin, 100-01. O’Donovan, 185, 209, 213. Oengus of the Brug, 191-92, and swanmaid, 196. O’Flanagan, 233. Ogma, 188. Oisin, 195, 200, and Gwion, 210, 232. O’Kearney, 201. Orgueilleuse, Celtic character of, 124 and 232, illustrates mediæval morality, 240-41, 263. Osiris, 101.
- 19. Pagan essence of Grail etc. in the Christianised romances, 238. Partinal, 81, 88, 142-43. Parzival, 101, 252-53. See Perceval and Wolfram. Paulin-Paris, 5, explanation of word Grail, 103, 111, 116-17, 119. Pearson on the Veronica legend, 222, and St. Brandan, 265. Peleur, 83. Pelleans or Pellehem, 83-86, 90. Pelles, 83-86, 90. Perceval, Perceval-Quest, type hero of Quest, 66-67, 72, 78, relation to the Grail-keeper, 80-86, 88-89, 91-92, oldest hero of Quest, 93, 94, 98, 101, 102-04, according to Birch-Hirschfeld, 110-119, 125, in Didot-Perceval and Conte du Graal, 127-31, in Mabinogi and Conte du Graal, 131-45, relation to (bespelled) cousin, 139-42, relation of existing versions to earliest form, 146, in the Thornton MS. romance, 147-51, hero of Expulsion and Return Formula, 153-56, parallel with Highland folk-tales, 157-58, relation to Twin Brethren folk-tale and dualism in, 162-64, 169, versions of Quest, 171-76, visit to the Maidens’ Castle, 178-79, 180, 181, significance of Didot-Perceval form, 182, 187, and sword, 189, Castle of Maidens, 191, 195, 199,
- 20. parallel with Diarmaid, 202, possible hero of Haunted Castle form, 204-05, relation to Fisher, 207, his silence, 211-14, 226, superiority to Galahad Quest, 236, 237-38, 240-41, 245, 247, 254, 256, 261-62. See also Parzival and Peredur. Perceval’s aunt, 79. Perceval’s sister, 83-84, 163. Perceval’s uncle, 78. Perceval le Gallois, numbered G 3, authorship, 6, 65-66, 69, 104, 121, 126, 246. Peredur (hero of Mabinogi = Perceval), Peredur-saga, 106, mother of, 115, 132-36, parallel to Tom of the Goat-skin, 134, the sword test, 138, hero of the stag hunt, 139-42, 143, original form of saga, 144-45, 153-54, 157, 162, 163, 164, 168-69, and Fionn, 187 and 203, 220, fish absent from, 224, genesis and growth of, 225-227, 228, Blanchefleur incident in, 241. See Perceval. Peronnik l’idiot, 125, 158. Perseus, 256. Petrus, 77, 82, 88-90, 106, 109, 112, connection with Geoffrey conversion legend, 219.
- 21. Pfaffe Amis, 265. Pilate, 65, 70. Potter Thompson and Arthur, 198, 262. Potvin, 1, 2, 6, his views, 104, 174, 177. Prester John, 100. Procopius, 191. Promised or Good Knight, and Grail Keeper, 80-86, Galahad as, 85-86, work of, 86-91, qualifications of, 92-93, 107, 109. Prophecy incident in Grail romances, 156. Pseudo-Chrestien, 8, 209. Pseudo-Gautier, numbered aIIa, 2, 15-16, 70, 72, 74, 77, 79, 81, 95. Pseudo-Manessier, numbered aIIIa, 2, 19, 72-73. Queste del St. Graal, numbered D 2-3, varying redactions distinguished typographically, 38, 65-67, 72, 75-76, 79, three drafts of, 83-86, 90-91, glorification of virginity in, 93, 95, 103, 107, relation to Grand St. Graal, 108-09, to Conte du Graal, 110-11, 112, 113, authorship of, 117-20, 121, 126, 131, 146, visit to Grail Castle in, 172-73, 180, 183, 186, 207, 218, 220, 222, 224, 226, 236,
- 22. ideal of, 238-40 and 243-44, ideal criticised, 243-44, merits of, 244-45, 246, inferiority to Wolfram, 250, 251. Question, Birch-Hirschfeld’s opinion, 171, 180, belongs to Unspelling Quest, 181-82, 191, 196, 203, Wolfram’s presentment, 249-50. Red Knight, 147-49, 155-56, 162, 189. Renan on Celtic poetry, 234-35. Rhys, 198, 209, 211, Bran legend, 219-20, 265. Rich Fisher or King. See Fisher King. Riseut, 141. Robert de Borron. See Borron. Rochat, 19, his views, 101-02. Roland, 229, 232. Roménie, 118. Rosette, 130, 141. See Loathly Damsel. Salmon of Wisdom, 209-10.
- 23. San Marte, views, 99-100, 101-02, and Wolfram, 250-5. Sarras, 72, 77, 79. Schröder, Brandan legend, 264-65. Seat, empty or Perillous, 81-82, 88-90. Secret words, 73, 89, 179. Seraphe, 108. Sex-relations in Middle Ages, 240-42. Siegfried, 157, 162, 203, 210, 232-33. Simei, 90. Simrock, views, 100-101, 103, 132, 134, 164, 251, 261-62. Skeat, 104. Skene, 219-20. Sleep and the Magic Castle myth, 202-03. Sleeping Beauty, parallel with Heinrich’s version, 203, ethical import of, 258. Solomon’s sword, 84. See Sword. Sons of Usnech, 137, 233. Sorceresses of Gloucester, 101, 139, 156.
- 24. Spontaneity of folk tradition, 254, 257-58. Stag Hunt in Conte du Graal and Mabinogi, 139-40, in Didot-Perceval, 141, parallel with Lay of Great Fool, 162. Steinbach on Sir Perceval, 147-50. Stephens, 219-20. Stokes, 188, 200, 233. Suetonius, 116. Sword, 113, 142, belongs more to Feud Quest, 180-82, found also in Unspelling Quest, 183, of Lug, 184, in Celtic myth, 187-90, 198-99. Taboo and Geasa, 214. Taliesin, 97, 186, and Oisin, 210-11. Templars, 100. Tennyson, 236, 244. Tethra, 188. Thor, Irish parallels to, 200-01. Thornton MS. Sir Perceval (often simply Sir Perceval), numbered I 4, 66, 68-69, 101-02, 125, 126,
- 25. Steinbach’s theory of, 147-50, criticised, 149, absence of Grail from, 151, connection with Great Fool tale, 154-58, 162, 164-65, witch incident, 169, 190, 225. Tír-na n-Og, 191, 195, 223, 248, 264. Titurel, 66. Titus, 107. Trinity, symbolizing of, 88. Tuatha de Danann, treasures of, 184-85, 189-92, 223, 230. Two Brothers tale, 157, 162-63. Ultonian cycle, 185. Unspelling Quest, 181, Celtic parallels to, 190-206, 208. Urban (Urlain), 83, 84, 183. Van Santen, 252. Vanishing of Bespelled Castle, 202-03. Veronica (Verrine), 79, 116, Ward’s theory, 222. Vespasian, 107, 116.
- 26. Vessel in Celtic myth, 184, in Ultonian cycle, 185, in Welsh myth, 186, in Celtic folk-tales, 187. See Grail. Villemarqué, views 97-98, 101, 131, 148. Virginity, 247. Wagner, 252-54. Ward, 220, 222. Wartburg Krieg and Brandan legend, 264. William of Malmesbury, 105, Zarncke’s opinion of, 107, 115, Ward’s opinion of, 220. Windisch, 188, 219. Witch who brings the dead to life, 165-69. Wolfram von Eschenbach, numbered F 3, sources, 6, 25-26, 65-67, 69, and Gerbert, 92, 99-102, 104, 107, 121-25, 150, 157, brother incident in, 164, 172-73, branch in, 193, magician lord, 199, account of mediæval morality, 240-41, 246, ideal of, 248-52, 254, 255, 256, pattern for future growth of legend, 261, relation to Chrestien, 261-63.
- 27. Woman in Celtic tradition, 231-33. Wülcker, Evangelium Nicodemi, 220-21. Zarncke, views, 106-07, 115, 132, 220. HARRISON AND SONS, PRINTERS IN ORDINARY TO HER MAJESTY, ST. MARTIN’S LANE, LONDON. Footnotes: [1] Fully described by Potvin, VI, lxix, etc. [2] Potvin, VI, lxxv, etc. [3] Birch-Hirschfeld: Die Sage vom Gral, 8vo., Leipzig, 1877, p. 81. [4] Birch-Hirschfeld, p. 89. [5] Birch-Hirschfeld, p. 110. [6] Birch-Hirschfeld, p. 232, quoting the colophon of a Paris MS., after Paulin Paris, Cat. des MSS. français, vol. ii, pp. 361, etc. [7] Birch-Hirschfeld, p. 143. [8] This prologue is certainly not Chrestien’s work; but there is no reason to doubt that it embodies a genuine tradition, and affords valuable hints for a reconstruction of the original form of the story. Cf. Otto Küpp in Zeitschrift für deutsche Philologie, vol. xvii., No. 1.
- 28. [9] Potvin’s text, from the Mons MS., is taken as basis. [10] Several MSS. here intercalate the history of Joseph of Arimathea: Joseph of Barimacie had the dish made; with it he caught the blood running from the Saviour’s body as it hung on the Cross, he afterwards begged the body of Pilate; for the devotion showed the Grail he was denounced to the Jews, thrown into prison, delivered thence by the Lord, exiled together with the sister of Nicodemus, who had an image of the Lord. Joseph and his companions came to the promised land, the White Isle, a part of England. There they warred against them of the land. When Joseph was short of food he prayed to the Creator to send him the Grail wherein he had gathered the holy blood, after which to them that sat at table the Grail brought bread and wine and meat in plenty. At his death, Joseph begged the Grail might remain with his seed, and thus it was that no one, of however high condition, might see it save he was of Joseph’s blood. The Rich Fisher was of that kin, and so was Greloguevaus, from whom came Perceval. It is hardly necessary to point out that this must be an interpolation, as if Gauvain had really learnt all there was to be told concerning the Grail, there would have been no point in the reproaches addressed him by the countryfolk. The gist of the episode is that he falls asleep before the tale is all told. [11] The existence of this fragment shows the necessity of collating all the MSS. of the Conte du Graal and the impossibility of arriving at definite conclusions respecting the growth of the work before this is done. The writer of this version evidently knew nothing of Queste or Grand St. Graal, whilst he had knowledge of Borron’s poem, a fact the more remarkable since none of the other poets engaged upon the Conte du Graal knew of Borron, so far, at least, as can be gathered from printed sources. It is hopeless in the present state of knowledge to do more than map out approximately the leading sections of the work.
- 29. [12] It is by no means clear to me that Gerbert’s portion of the Conte du Graal is an interpolation. I am rather inclined to look upon it as an independent finish. As will be shown later on, it has several features in common with both Mabinogi and Wolfram, features pointing to a common prototype. [13] In the solitary MS. which gives this version, it follows, as has already been stated, prose versions of Robert de Borron’s undoubted poems, “Joseph of Arimathea” and “Merlin.” [14] Birch-Hirschfeld, in his Summary (p. 37, l. 22) or his MS. authority, B.M., xix, E. iii., has transposed the relationships. [15] And buried it, adds B. H. in his Summary, whether on MS. authority or not I cannot say, but the Welsh translation has—“there was a period of 240 years” (an obvious mistake on the part of the translator) “after the passion of J. C. when Jos. of A. came; he who buried J. C. and drew him down from the cross.” [16] Thus was Evelach called as a Christian, adds B. H. Here W. agrees with Furnivall. [17] Here Birch-Hirschfeld’s Summary agrees with W. [18] B. H. agrees with W. [19] According to B. H., the recluse tells him he has fought with his friends, whereupon, ashamed, he hurries off. [20] B. H. here agrees with W. [21] B. H. has five candles. [22] B. H.: “When will the Holy Vessel come to still the pain I feel? Never suffered man as I.” [23] B. H. agrees with W. [24] B. H. agrees with Furnivall.
- 30. [25] B. H., the ninth. [26] B. H., the vision is that of a crowned old man, who with two knights worships the cross. [27] B. H., Nasciens. [28] B. H. has all this passage, save that the references to the vision at the cross-ways seem omitted. [29] B. H., the latter. [30] B. H., in Chaldee. [31] B. H., Labran slays Urban. [32] The 1488 text has Urban. [33] B. H., Thus was the King wounded, and he was Galahad’s grandfather. [34] It does not appear from B. H.’s Summary whether his text agrees with F. or W. [35] B. H., seven knights. [36] B. H., that was the Castle of Corbenic where the Holy Grail was kept. [37] B. H., the Castle of the Maimed King. [38] B. H., ten. Obviously a mistake on the part of his text, as the nine with the three Grail questers make up twelve, the number of Christ’s disciples. [39] B. H., three. [40] B. H. agrees with F. [41] One cannot see from B. H. whether his text agrees with F. or W. [42] B. H. agrees with F.
- 31. [43] It will be advisable to give here the well-known passage from the chronicle of Helinandus, which has been held by most investigators to be of first-rate importance in determining the date of the Grand St. Graal. The chronicle ends in the year 1204, and must therefore have been finished in that or the following year, and as the passage in question occurs in the earlier portion of the work it may be dated about two years earlier (Birch-Hirschfeld, p. 33). “Hoc tempore (717-719) in Britannia cuidam heremitae demonstrata fuit mirabilis quaedam visio per angelum de Joseph decurione nobili, qui corpus domini deposuit de cruce et de catino illo vel paropside, in quo dominus caenavit cum discipulis suis, de quo ab eodem heremita descripta est historia quae dicitur gradale. Gradalis autem vel gradale gallice dicitur scutella lata et aliquantulum profunda, in qua preciosae dapes divitibus solent apponi gradatim, unus morsellus post alium in diversis ordinibus. Dicitur et vulgari nomine greal, quia grata et acceptabilis est in ea comedenti, tum propter continens, quia forte argentea est vel de alia preciosa materia, tum propter contentum .i. ordinem multiplicem dapium preciosarum. Hanc historiam latine scriptam invenire non potui sed tantum gallice scripta habetur a quibusdem proceribus, nec facile, ut aiunt, tota inveniri potest.” The Grand St. Graal is the only work of the cycle now existing to which Helinandus’ words could refer; but it is a question whether he may not have had in view a work from which the Grand St. Graal took over its introduction. Helinandus mentions the punning origin of the word “greal” (infra, p. 76), which is only hinted at in the Grand St. Graal, but fully developed elsewhere, e.g., in the Didot-Perceval and in Borron’s poem. Another point of great interest raised by this introduction will be found dealt with in Appendix B. [44] The MS. followed by Furnivall has an illustration, in which Joseph is represented as sitting under the Cross and collecting the blood from the sides and feet in the basin.
- 32. [45] MS. reading. [46] I have not thought it necessary to give a summary of the prose romance Perceval le Gallois. One will be found in Birch-Hirschfeld, pp. 123-134. The version, though offering many interesting features, is too late and unoriginal to be of use in the present investigation. [47] Cf. p. 78 as to this passage. [48] It is forty-two years, according to D. Queste (p. 119), after the Passion that Joseph comes to Sarras. [49] It is plain that B I is abridged in the passage dealt with, from the following fact: Joseph (v. 2,448, etc.) praying to Christ for help, reminds Him of His command, that when he (Joseph) wanted help he should come “devant ce veissel precieus Où est votre sans glorieus.” Now Christ’s words to Joseph in the prison say nothing whatever about any such recommendation; but E, Grand St. Graal, does contain a scene between our Lord and Joseph, in which the latter is bidden, “Et quant tu vauras à moi parler si ouuerras l’arche en quel lieu que tu soies” (I, 38-39) from which the conclusion may be drawn that B I represents an abridged and garbled form of the prototype of E. [50] In the Mabinogi of Branwen, the daughter of Llyr, the warriors cast into the cauldron of renovation come forth on the morrow fighting men as good as they were before, except that they are not able to speak (Mab., p. 381). [51] The version summarised by Birch-Hirschfeld. [52] Curiously enough this very text here prints Urban as the name of the Maimed King; Urban is the antagonist of Lambar, the father of the Maimed King in the original draft of the Queste, and his mention in this place in the 1488 text seems due to a misprint. In the episode there is a direct conflict of testimony between the first and second drafts, Lambar slaving Urlain in the former, Urlain Lambar in the latter.
- 33. [53] This account agrees with that of the second draft of the Queste, in which Urlain slays Lambar. [54] Only one beholder of the Quest is alluded to, although in the Queste, from which the Grand St. Graal drew its account, three behold the wonders of the Grail. [55] This, of course, belongs to the second of the two accounts we have found in the poem respecting the Promised Knight, the one which makes him the grandson and not the son merely of Brons. [56] The object of the Quest according to Heinrich von dem Türlin will be found dealt with in Chapter VII. [57] This is one of a remarkable series of points of contact between Gerbert and Wolfram von Eschenbach. [58] It almost looks as if the author of C were following here a version in which the hero only has to go once to the Grail Castle; nothing is said about Perceval’s first unsuccessful visit, and Merlin addresses Perceval as if he were telling him for the first time about matters concerning which he must be already fully instructed. [59] It is remarkable, considering the scanty material at his disposal, how accurate Schulz’ analysis is, and how correct much of his argumentation. [60] Wagner has admirably utilised this hint of Simrock’s in his Parsifal, when his Kundry (the loathly damsel of Chrestien and the Mabinogi) is Herodias. Cf. infra, Ch. X. [61] Excepting, of course, the late fifteenth and early sixteenth century Paris imprints, which represented as a rule, however, the latest and most interpolated forms, and Mons. Fr. Michel’s edition of Borron’s poem. [62] Hucher’s argument from v. 2817 (supra p. 106) that the poem knew of the Grand St. Graal is, however, not met.
- 34. [63] Vide p. 200, for Birch-Hirschfeld’s summary comparison of the two works, and cf. infra p. 127. [64] Cf. infra p. 128, for a criticism of this statement. [65] Opera V. 410: Unde et vir ille eloquio clarus W. Mapus, Oxoniensis archidiaconus (cujus animae propitietur Deus) solita verborum facetia et urbanitate praecipua dicere pluris et nos in hunc modum convenire solebat: “Multa, Magister Geralde, scripsistis et multum adhue scribitis, et nos multa diximus. Vos scripta dedistis et nos verba.” [66] Printed in full, Hucher, I. 156, etc. [67] Printed by Hucher, I. p. 35, etc. [68] The remainder of Birch-Hirschfeld’s work is devoted to proving that Chrestien was the only source of Wolfram von Eschenbach, the latter’s Kiot being imagined by him to justify his departure from Chrestien’s version; departures occasioned by his dissatisfaction with the French poet’s treatment of the subject on its moral and spiritual side. This element in the Grail problem will be found briefly dealt with, Appendix A. [69] I have not thought it necessary, or even advisable, to notice what the “Encyclopædia Britannica” (Part XLI, pp. 34, 35) and some other English “authorities” say about the Grail legends. [70] They are brought together by Hucher, vol. i, p. 383, etc. [71] In the preface to the second volume of his edition of Chrestien’s works (Halle, 1887), W. Förster distinguishes Peredur from the Lady of the Fountain and from Geraint, which he looks upon as simple copies of Chrestien’s poems dealing with the same subjects. Peredur has, he thinks, some Welsh features. [72] It is perhaps only a coincidence that in Gautier the “pucelle de malaire” is named Riseut la Bloie, and that Rosette la Blonde is the name of the loathly damsel whom Perceval meets in company of the
- 35. Beau Mauvais, and whom Birch-Hirschfeld supposes to have suggested to Chrestien his loathly damsel, the Grail messenger. But from the three versions one gets the following:—Riseut (Gautier), loathly damsel (Didot-Perceval), Grail messenger (Chrestien), = Peredur’s cousin, who in the Mabinogi is the loathly Grail messenger, and the protagonist in the stag-hunt. [73] I have not thought it necessary to discuss seriously the hypothesis that Chrestien may have used the Mabinogi as we now have it. The foregoing statement of the facts is sufficient to negative it. [74] The Counsels. 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
- 36. 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. [75] In the notes to my two articles in the “Folk-Lore Record” will be found a number of references establishing this fact. [76] The hero renews his strength after his various combats by rubbing himself with the contents of a vessel of balsam. He has moreover to enter a house the door of which closes to of itself (like the Grail Castle Portcullis in Wolfram), and which kills him. He is brought to life by the friendly raven. The mysterious carlin also appears, “there was a turn of her nails about her elbows, and a twist of her hoary hair about her toes, and she was not joyous to look upon.” She turns the hero’s companions into stone, and to unspell them he must seek a bottle of living water and rub it upon them,
- 37. when they will come out alive. This is like the final incident in many stories of the Two Brothers class. Cf. note, p. 162. [77] O’Daly’s version consists of 158 quatrains; Campbell’s of 63. The correspondence between them, generally very close (frequently verbal), is shown by the following table:— O’D., 1, 2. C., 1, 2. — C., 3. O’D., 3. C., 4. O’D., 4-15. — O’D., 16. C., 4. O’D., 17-24. C., 5-12. O’D., 25. — — C., 13-15. O’D., 26-47. C., 16-36. O’D., 48-56. — O’D., 57-61. C., 37-40. O’D., 62. — O’D., 63-65. C., 41-43. O’D., 66. C., 45. O’D., 67. C., 44. O’D., 68, 69. C., 46, 47. O’D., 70. C., 49. O’D., 71. C., 48. — C., 50. O’D., 72. C., 52. O’D., 73. — O’D., 74. C., 53. O’D., 75. C., 54.
- 38. O’D., 76-80. C., 55-59. O’D., 81-134. — O’D., 135, 136. C., 60, 61. — C., 62. O’D., 137. — O’D., 138. C., 63. O’D., 139-158. — [78] Of this widely spread group, Grimm’s No. 60, Die zwei Brüder, may be taken as a type. The brethren eat heart and liver of the gold bird and thereby get infinite riches, are schemed against by a goldsmith, who would have kept the gold bird for himself, seek their fortunes throughout the world accompanied by helping beasts, part at crossways, leaving a life token to tell each one how the other fares; the one delivers a princess from a dragon, is cheated of the fruit of the exploit by the Red Knight, whom after a year he confounds, wins the princess, and, after a while, hunting a magic hind, falls victim to a witch. His brother, learning his fate through the life token, comes to the same town, is taken for the young king even by the princess, but keeps faith to his brother by laying a bare sword twixt them twain at night. He then delivers from the witch’s spells his brother, who, learning the error caused by the likeness, and thinking advantage had been taken of it, in a fit of passion slays him, but afterwards, hearing the truth, brings him back to life again. Grimm has pointed out in his notes the likeness between this story and that of Siegfried (adventures with Mimir, Fafnir, Brunhilde, and Gunnar). In India the tale figures in Somadeva’s Katha Sarit Sagara (Brockhaus’ translation, ii., 142, et seq.). The one brother is transformed into a demon through accidental sprinkling from a body burning on a bier. He is in the end released from this condition by his brother’s performing certain exploits, but there is no similarity of detail. Other variants are Zingerle (p. 131) where the incident occurs of the hero’s winning the king’s favour by making his bear dance before him; this I am inclined to look upon as a weakened
- 39. recollection of the incident of a hero’s making a princess laugh, either by playing antics himself or making an animal of his play them (see supra, p. 134, Kennedy’s Irish Tale). Grimm also quotes Meier 29 and 58, but these are only variants of the dragon-killing incident. In the variant of 29, given p. 306, the hero makes the king laugh, and in both stories occurs the familiar incident of the hero coming unknown into a tournament and overcoming all enemies, as in Peredur (Inc. 9). Wolf., p. 369, is closer, and here the hero is counselled by a grey mannikin whom he will unspell if he succeeds. Stier, No. I. (not p. 67, as Grimm erroneously indicates) follows almost precisely the same course as Grimm’s 60, save that there are three brothers. Graal, p. 195, has the magic gold bird opening, but none of the subsequent adventures tally. Schott, No. 11, is also cited by Grimm, but mistakenly; it belongs to the faithful-servant group. Very close variants come from Sweden (Cavallius-Oberleitner, Va, Vb) and Italy (Pentamerone, I. 7 and I. 9). The Swedish tales have the miraculous conception opening, which is a prominent feature in tales belonging to the Expulsion and Return group (e.g., Perseus, Cu-Chulaind, and Taliesin), but present otherwise very nearly the same incidents as Grimm. The second of the Italian versions has the miraculous conception opening so characteristic of this group of folk- tales, and of the allied formula group, the attainment of riches consequent upon eating the heart of a sea dragon, the tournament incident (though without the disguise of the hero), the stag hunt, wherein the stag, an inimical wizard haunting the wood, is a cannibal and keeps the captured hero for eating. In the story of the delivery by the second brother, the separating sword incident occurs. The first version opens with what is apparently a distorted and weakened form of the hero’s clearing a haunted house of its diabolical inmates (see infra Ch. VII., Gawain) and then follows very closely Grimm’s Two Brothers, save that the alluring witch is young and fair, the whole tale being made to point the moral, “more luck than wit.” Straparola, a 3, is a variant of the dragon fight incident alone. It is impossible not to be struck by the fact that in this widely spread group of tales are to be found some of the most characteristic incidents of the Perceval and allied Great Fool group.
- 40. The only version, however, which brings the two groups into formal contact is O’Daly’s form of the Great Fool. [79] The brother feature appears likewise in Wolfram von Eschenbach, where Parzival’s final and hardest struggle is against the unknown brother, as the Great Fool’s is against the Gruagach. This may be added to other indications that Wolfram did have some other version before him besides Chrestien’s. [80] I cannot but think that these words have connection with the incident in the English Sir Perceval of the hero’s throwing into the flames and thus destroying his witch enemy. [81] I must refer to my Mabinogion Studies, I. Branwen for a discussion of the relation of this tale with Branwen and with the Teutonic Heldensage. [82] Another parallel is afforded by the tale of Conall Gulban (Campbell, III., 274). Conall, stretched wounded on the field, sees “when night grew dark a great Turkish carlin, and she had a white glaive of light with which she could see seven miles behind her and seven miles before her; and she had a flask of balsam carrying it.” The dead men are brought to life by having three drops of balsam put into their mouths. The hero wins both flask and glaive. [83] Cf. my Branwen for remarks on the mythological aspect of the ballad. It should be noted that most of the ballads traditionally current in the Highlands are of semi-literary origin, i.e., would seem to go back to the compositions of mediæval Irish bards, who often sprinkled over the native tradition a profusion of classical and historical names. I do not think the foreign influence went farther than the “names” of some personages, and such as it is is more at work in the ballads than in the tales. [84] This may seem to conflict with the statement made above (p. 145), that the Mabinogi probably took over the maimed uncle from Chrestien. But there were in all probability several forms of the story; that hinted at in Chrestien and found in Manessier had its
- 41. probable counterpart in Celtic tradition as well as that found in Gerbert. It is hardly possible to determine what was the form found in the proto-Mabinogi, the possibility of its having been exactly the same as that of Gerbert is in no way affected by the fact that the Mabinogi, as we now have it, has in this respect been influenced by Chrestien. Meanwhile Birch-Hirschfeld’s hypothesis that Gerbert’s section of the Conte du Graal is an interpolation between Gautier and Manessier is laid open to grave doubt. It is far more likely that Gerbert’s work was an independent and original attempt to provide an ending for Chrestien’s unfinished poem, and that he had before him a different version of the original from that used by Gautier and Manessier. [85] It occurs also in Peredur (Inc. 16), where the hero comes to the Castle of the Youths, who, fighting every day against the Addanc of the Cave, are each day slain, and each day brought to life by being anointed in a vessel of warm water and with precious balsam. [86] For the second time, if Gerbert’s continuation be really intended for our present text of Gautier, and if Potvin’s summary of Gerbert is to be relied upon; Birch-Hirschfeld seemingly differs from him here, and makes the King at once mention the flaw. [87] It may be worth notice that v. 35,473 is the same as Chrestien, v. 4,533. [88] It is evident that, although in the MS. in which this version is found it is followed by Manessier’s section, the poem was intended by Gerbert to end here. [89] Told at other times, and notably by Gautier himself (Inc. 21), of Perceval, where the feature of a dead knight lying on the altar is added. [90] According to the Montpellier MS., which here agrees substantially with Potvin’s text (the Mons MS.), this is Gauvain’s second visit to the Grail Castle. At his first visit he had been subjected to the sword test and had slept. The mystic procession is
- 42. made up as follows:—Squire with lance; maidens with plate; two squires with candlesticks; fair maiden weeping, in her hands a “graal;” four squires with the bier, on which lies the knight and the broken sword. Gauvain would fain learn about these things, but is bidden first to make the sword whole. On his failure he is told Vous n’avez par encore tant fet D’armes, que vous doiez savoir, etc., and then goes to sleep. His awakening finds him in a marsh. [91] It may be conjectured that the magic vessel which preserves to this enchanted folk the semblance of life passes into the hero’s possession when he asks about it, and that deprived of it their existence comes to an end, as would that of the Anses without the Apples of Iduna. I put this into a note, as I have no evidence in support of the theory. But read in the light of this conjecture some hitherto unnoticed legend may supply the necessary link of testimony. [92] Nearly all the objections to the view suggested in the text may be put aside as due to insufficient recognition of the extent to which the two formulas have been mingled, but there is one which seems to me of real moment. The wasting of the land which I have looked upon as belonging to the unspelling formula, is traced by the Queste to the blow struck by King Lambar against King Urlain, a story which, as we have seen, is very similar to that which forms the groundwork of one at least of the models followed by the Conte du Graal in its version of the feud quest. It does not seem likely that the Queste story is a mere echo of that found in the Conte du Graal, nor that the fusion existed so far back as in a model common to both. But the second alternative is possible. [93] I do not follow M. Hucher upon the (as it seems to me) very insecure ground of Gaulish numismatic art. The object which he finds figured in pre-Christian coins may be a cauldron—and it may
- 43. not—and even if it is a cauldron it may have no such significance as he ascribes to it. [94] Cf. as to Lug D’Arbois de Jubainville, Cycle Mythologique Irlandais; Paris, 1884, p. 178. He was revered by all Celtic races, and has left his trace in the name of several towns, chief among them Lug-dunum = Lyons. In so far as the Celts had departmental gods, he was the god of handicraft and trade; but cf. as to this Rhys, Hibb. Lect., p. 427-28. [95] Cf. D’Arbois de Jubainville, op. cit., p. 269-290. The Dagda—the good god—seems to have been head of the Irish Olympus. A legend anterior to the eleventh century, and belonging probably to the oldest stratum of Celtic myth, ascribes to him power over the earth: without his aid the sons of Miledh could get neither corn nor milk. It is, therefore, no wonder to find him possessor of the magic cauldron, which may be looked upon as a symbol of fertility, and, as such, akin to similar symbols in the mythology of nearly every people. [96] Cf. as to the mythic character of the Tuatha de Danann, D’Arbois de Jubainville, op. cit., and my review of his work, Folk-Lore Journal, June, 1884. [97] I at one time thought that the prohibition to reveal the “secret words,” which is such an important element in Robert de Borron’s version, might be referred to the same myth-root as the instances in the text. There is little or no evidence to sustain such a hazardous hypothesis. Nevertheless it is worth while drawing attention in this place to that prohibition, for which I can offer no adequate explanation. [98] Powers of darkness and death. Tethra their king reigns in an island home. It is from thence that the maiden comes to lure away Connla of the Golden Hair, as is told in the Leabhar na-h-Uidhre, even as the Grail messenger comes to seek Perceval—“’tis a land in which is neither death nor old age—a plain of never ending
- 44. pleasure,” the counterpart, in fact, of that Avalon to which Arthur is carried off across the lake by the fay maiden, that Avalon which, as we see in Robert de Borron, was the earliest home of the Grail-host. [99] Cf. D’Arbois de Jubainville, op. cit. p. 188. [100] When Cuchulainn was opposing the warriors of Ireland in their invasion of Ulster one of his feats is to make smooth chariot-poles out of rough branches of trees by passing them through his clenched hand, so that however bent and knotted they were they came from his hands even, straight, and smooth. Tain bo Cualgne, quoted by Windisch, Rev. Celt., Vol. V. [101] This epithet recalls Lug, of whom it is the stock designation. Now Lug was par excellence the craftsman’s god; he, too, at the battle of Mag Tured acted as a sort of armourer-general to the Tuatha de Danann. A dim reminiscence of this may be traced in the words which the folk-tale applies to Ullamh l.f., “he was the one special man for taking their arms.” [102] Cf. my Aryan Expulsion and Return formula, pp. 8, 13, for variants of these incidents in other stories belonging to this cycle and in the allied folk-tales. [103] This incident is only found in the living Fionn-sage, being absent from all the older versions, and yet, as the comparison with the allied Perceval sage shows, it is an original and essential feature. How do the advocates of the theory that the Ossianic cycle is a recent mass of legend, growing out of the lives and circumstances of historical men, account for this development along the lines of a formula with which, ex hypothesi, the legend has nothing to do? The Fionn-sage, it is said, has been doctored in imitation of the Cuchulainn-sage, but the assertion (which though boldly made has next to no real foundation) cannot be made in the case of the Conte du Graal. Mediæval Irish bards and unlettered Highland peasants did not conspire together to make Fionn’s adventures agree with those of Perceval.
- 45. [104] In the Gawain form of the feud quest found in Gautier, the knight whose death he sets forth to avenge is slain by the cast of a dart. Can this be brought into connection with the fact that Perceval slays with a cast of his dart the Red Knight, who, according to the Thornton romance, is his father’s slayer. [105] This prose tale precedes an oral version of one of the commonest Fenian poems, which in its present shape obviously goes back to the days when the Irish were fighting against Norse invaders. The poem, which still lives in Ireland as well as in the Highlands, belongs to that later stage of development of the Fenian cycle, in which Fionn and his men are depicted as warring against the Norsemen. It is totally dissimilar from the prose story summarised above, and I am inclined to look upon the prose as belonging to a far earlier stage in the growth of the cycle, a stage in which the heroes were purely mythical and their exploits those of mythical heroes generally. [106] The prohibition seems to be an echo of the widely-spread one which forbids the visitor to the otherworld tasting the food of the dead, which, if he break, he is forfeit to the shades. The most famous instance of this myth is that of Persephone. [107] Cf. Procopius quoted by Elton, Origins of English History, p. 84. [108] Prof. Rhys, Hibbert Lectures for 1886, looks upon him as a Celtic Zeus. He dispossessed his father of the Brug by fraud, as Zeus dispossessed Kronos by force. [109] D’Arbois de Jubainville, op. cit., p. 275. Rhys, op. cit., p. 149. [110] M. Duvau, Revue Celtique, Vol. IX., No. 1, has translated the varying versions of the story. [111] Like many of the older Irish tales the present form is confused and obscure, but it is easy to arrive at the original. [112] The part in brackets is found in one version only of the story. Of the two versions each has retained certain archaic features not to
- 46. be found in the other. [113] Summarised by D’Arbois de Jubainville, op. cit., p. 323. [114] D’Arbois de Jubainville, p. 326. [115] Otto Küpp, Z.f.D. Phil. xvii, i, 68, examining Wolfram’s version sees in the branch guarded by Gramoflanz and broken by Parzival a trace of the original myth underlying the story. Gramoflanz is connected with the Magic Castle (one of the inmates of which is his sister), or with the otherworld. Küpp’s conjecture derives much force from the importance given to the branch in the Irish tales as part of the gear of the otherworld. [116] This recalls the fact that Oengus of the Brug fell in love with a swanmaid. See text and translation Revue Celtique, Vol. III., pp. 341, et. seq. The story is alluded to in the catalogue of epic tales (dating from the tenth century) found in the Book of Leinster. [117] In a variant from Kashmir (Knowles’ Folk-tales of Kashmir, London, 1888, p. 75, et. seq.), Saiyid and Said, this tale is found embedded in a twin-brethren one. [118] Frederick (I.) Barbarossa is a mistake, as old as the seventeenth century (cf. Koch, Sage vom Kaiser Friedrich in Kyffhäuser, Leipzig, 1886), for Frederick II., the first German Emperor of whom the legend was told. The mistake was caused by the fact that Frederick took the place of a German red-bearded god, probably Thor, hence the later identification with the red-bearded Frederick, instead of with that great opponent of the Papacy whose death away in Italy the German party refused for many years to credit. [119] Unless the passage relating to Carl the Great quoted by Grimm (D.M., III., 286) from Mon. Germ. Hist., Vol. VIII., 215, “inde fabulosum illud confictum de Carolo Magno, quasi de mortuis in id ipsum resuscitato, et alio nescio quo nihilominus redivivo,” be older.
- 47. [120] Liebrecht’s edition of the Otia Imperialia, Hanover, 1856, p. 12, and note p. 55. [121] Martin Zur Gralsage, p. 31, arguing from the historical connection of Frederick II. with Sicily, thinks that the localisation of this Arthurian legend in that isle was the reason of its being associated with the Hohenstauffen; in other words, the famous German legend would be an indirect offshot of the Arthurian cycle. I cannot follow Martin here. I see no reason for doubting the genuineness of the traditions collected by Kuhn and Schwartz, or for disbelieving that Teutons had this myth as well as Celts. It is no part of my thesis to exalt Celtic tradition at the expense of German; almost all the parallels I have adduced between the romances and Celtic mythology and folk-lore could be matched from those of Germany. But the romances are historically associated with Celtic tradition, and the parallels found in the latter are closer and more numerous than those which could be recovered from German tradition. It is, therefore, the most simple course to refer the romances to the former instead of to the latter. [122] See Grimm, D.M., Ch. XXXII.; Fitzgerald, Rev. Celt., IV., 198; and the references in Liebrecht, op. cit. [123] Personally communicated by the Rev. Mr. Sorby, of Sheffield. [124] In Chrestien the part of the Magician Lord is little insisted upon. But in Wolfram he is a very important personage. It may here be noted that the effects which are to follow in Chrestien the doing away with the enchantments of this Castle, answer far more accurately to the description given by the loathly Grail-Maiden of the benefits which would have accrued had Perceval put the question at the Court of the Fisher King than to anything actually described as the effect of that question being put, either by Gautier, Manessier, or Gerbert. This castle seems, too, to be the one in which lodge the Knights, each having his lady love with him, which the loathly maiden announces to be her home.
- 48. [125] Kennedy follows in the main Oss. Soc., Vol. II, pp. 118, et. seq., an eighteenth century version translated by Mr. O’Kearney. This particular episode is found, pp. 147, et. seq. I follow the Oss. Soc. version in preference to Kennedy’s where they differ. [126] The story as found in Heinrich may be compared with the folk- tale of the Sleeping Beauty. She is a maiden sunk in a death-in-life sleep together with all her belongings until she be awakened by the kiss of the destined prince. May we not conjecture that in an older form of the story than any we now possess, the court of the princess vanished when the releasing kiss restored her to real life and left her alone with the prince? The comparison has this further interest, that the folk-tale is a variant of an old myth which figures prominently in the hero-tales of the Teutonic race (Lay of Skirni, Lay of Swipday and Menglad, Saga of Sigurd and Brunhild), and that in its most famous form Siegfried, answering in Teutonic myth to Fionn, is its hero. But Peredur is a Cymric Fionn, so that the parallel between the two heroes, Celtic and Teutonic, is closer than at first appears when Siegfried is compared only to his Gaelic counterpart. [127] I have not examined Gawain’s visit to the Magic Castle in detail, in the first place because it only bears indirectly upon the Grail-Quest, and then because I hope before very long to study the personality of Gawain in the romances, and to throw light upon it from Celtic mythic tradition in the same way that I have tried in the foregoing pages to do in the case of Perceval. [128] Kennedy, Legendary Fictions, p. 154, et. seq. [129] Grimm, Vol. III., p. 9 (note to Märchen von einem der auszog das Fürchten zu lernen), gives a number of variants. It should be noted that in this story there is the same mixture of incidents of the Magic Castle and Haunted Castle forms as in the romances. Moreover, one of the trials to which the hero’s courage is subjected is the bringing into the room of a coffin in which lies a dead man, just as in Gawain’s visit to the Grail Castle. Again, as Grimm notes, but mistakenly refers to Perceval instead of to Gawain, the hero has
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