which Galahad makes his first appearance).
Clearly all this represents the Christianization of the Grail, and the development of the Grail story into a Christian morality tale. Whether this was a deliberate attempt to undermine the heretical elements of the original, or simply the result of the permeation of Christian thought throughout all medieval art and literature, is impossible to tell. (The legends of Joseph of Arimathea were not entirely devoid of the whiff of heresy, since the legend also claimed that Joseph carried secret teachings of Jesus, which he passed on to his family. Besides, the Grail quest never really lost its Gnostic flavour, with the hero finding his way to the divine through his own endeavours; but perhaps this was damage limitation by the Church.) It was this line that went on to influence Mallory's La Morte d'Arthur and even the Steven Speilberg/Harrison Ford classic, Indiana Jones and the Last Crusade.
However, this was quite different from the line taken in the other major retelling of the Grail story, Wolfram von Eschenbach's Parzival, written between 1200 and 1210, therefore in parallel with the `Christ's Cup' concept. It would be interesting to know whether Wolfram was aware of, and deliberately ignored, the Christianized continuations of Chretien's tale.
A slight ripple was created by the anonymous Perlesvaus, written between the 1190s and 1220s, as the author - a cleric of some kind - claimed that he found the story in a book at Glastonbury Abbey, though most scholars believe this was just an attempt to gain credibility. Sitting between the Christianized version and Wolfram's, it is clearly based on Robert de Boron's version of the fused Grail/Joseph of Arimathea tale and, on the surface, follows the same Christian morality tale, but it has some very interesting heretical elements - an emphasis on severed heads, alchemical references and Gawain's parallel quest for the sword that beheaded John the Baptist.
In Parzival, the Gral is described as a stone. Why Wolfram transformed Chrdtien's dish or salver in this way is unknown - it has been suggested that he simply misunderstood the French word (he made other mistakes in translation, for example rendering `carving dish' as `carving knives'). However, his Grail does have the property of miraculously producing food and drink, so there is still the connection with a serving dish. Wolfram gives the Grail many other magical abilities - those who see it cannot die for a certain length of time, and instructions from Heaven appear on it.
However, if Wolfram's reason for making the Grail a stone remains unknown, at least we know where his idea originated: the medieval German poem Alexander, itself derived from popular legends of the Emperor Alexander, many variants of which circulated in the Middle Ages. Wolfram is known to have been familiar with Alexander and several elements of Parzival are clearly inspired by it. Most importantly, Alexander receives a miraculous stone - it changes weight and in some versions has rejuvenating properties - which is even described in some Latin copies as lapis exilis ('small stone'), which presumably became corrupted into Wolfram's term for the Grail, lapsit exillis. So Wolfram, too, has merged Chretien's Grail story with a separate legend.
Wolfram links the origins of the Grail - its being brought to earth - with the `neutral angels',
Wolfram claimed not only to know the proper ending to the story, but also to have had access to a more authentic version than even Chretien - although if Chretien based his story on Peredur, then this claim is clearly false. Wolfram states that his version derived from the works of the `heathen' Flegetanis, via Kyot of Provens:
There was a heathen named Flegetanis who was highly renowned for his acquirements. This same physicus was descended from Solomon, begotten of Israelitish kin all the way down from ancient times till the Baptism became our shield against hellfire. He wrote of the marvels of the Gral. Flegetanis, who worshipped a calf as though it were his god, was a heathen by his father. How can the Devil make such mock of such knowledgeable people, in that He Whose power is greatest and to Whom all marvels are known neither does nor did not part them from their folly? For the infidel Flegetanis was able to define for us the recession of each planet and its return, and how long each revolves in its orbit before it stands at its mark again. All human kind are affected by the revolutions of the planets. With his own eyes the heathen Flegetanis saw - and he spoke of it reverentially - hidden secrets in the constellations. He declared there was a thing called the Gral, whose name he read in the stars without more ado. `A troop left it on earth and then rose high above the stars, if their innocence drew them back again. Afterwards a Christian progeny bred to a pure life had the duty of keeping it. Those humans who are summoned to the Gral are ever worthy.' Thus did Flegetanis write on this theme.
The wise Master Kyot embarked on a search for this tale in Latin books in order to discover where there may have been a people suited to keep the Gral and follow a disciplined life. He read the chronicles of various lands in Britain and elsewhere, in France and Ireland; but it was in Anjou that he found the tale 29
As we have seen, the original Grail was a large dish or salver, but what inspired Chretien with that idea?
Perceval is modelled on the Celtic folk tale Peredur, Son of Efrawg, part of the celebrated collection of Welsh tales known as the Mabinogion. The Grail itself is derived from the severed male head carried on a platter that features in that tale.
Peredur is entertained by the lord of a castle, a lame knight, who turns out to be his uncle:
Thereupon he could see two youths coming into the hall, and from the hall proceeding to a chamber, and with them a spear of exceeding great size, and three streams of blood along it, running from the socket to the floor. And when they all saw the youths coming after that fashion, every one set up a crying and a lamentation, so that it was not easy for any to bear with them. The man did not, for all that, interrupt his conversation with Peredur. The man did not tell Peredur what that was, nor did he ask it of him. After silence for a short while, thereupon, lo, two maidens coming in, and a great salver between them, and a man's head on the salver, and blood in profusion around the head. And then all shrieked and cried out, so that it was hard for any to be in the same house as they. At last they desisted therefrom, and sat as long as they pleased, and drank.'
The fact that Chretien's tale lacks an ending reveals that the writers of the continuations were not familiar with Peredur, as both the Christianizing writers and Wolfram add endings that are quite different from the Celtic original. In fact much of the traditional mystique of the Grail romances derives from trying to provide explanations for the miraculous elements that, in the original Welsh tale, are entirely unnecessary. In particular, there is the mystery of the nature of the Grail, and of the Question that will lift the enchantment on the Fisher King.
The serpent - taken to be the embodiment of wickedness - successfully tempts Adam and Eve to eat the forbidden fruit. Yet in discovering evil, they also discovered good, and their Luciferan spirit of enquiry was ignited, which led to all human progress.
William Blake's Glad Dav encompasses the joy of being human, acknowledging the endless challenges in which the real Lucifer revels.
The ancient Egyptian god Set, destroyer and avenger - but was he also the model for the Israelites' Yahweh?
The Egyptians' magical child-god Horus, defier of the evil Set, Horus is the nearest Egyptian equivalent to the bright `Son of the Morning', Lucifer, who challenged Yahweh and lost - or so we are told ...
The Roman goddess Diana Lucifera - the illuminator or enlightener. The church hated and feared pagan goddesses for their power and the inspiration they offered to ordinary women.
Pan, the beautiful god of nature, caressing the sacred snake of wisdom. In his mature guise of horns and hooves he became the Christians' model for the Devil.
The face of the man on the Shroud, seen in an extraordinarily detailed photographic negative. Does the image behave like a photograph because that is what it is?
Portrait of the man on the Shroud. But is this really Jesus Christ, or the face of the great Luciferan artist and
