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that the divine spirit which he has inherited from his predecessors may be
transmitted in turn by him to his successor while it is still in full vigour.26
Weston thought that the figure of the Fisher King of the Grail story, as ruler of the
Waste Land, is a version of this dying god. Whereas in Frazer’s scheme the weak king
requires death to restore the land, the task of the quester in the Grail romances is to
heal and aid the king.* ‘He is not merely a deeply symbolic figure,’ Weston wrote,
‘but the essential centre o f the whole cult, a being semi-divine, semi-human, standing
•
•
9 7
between his people and land, and the unseen forces which control their destiny.’
In Weston’s opinion, the Fisher King was himself the protagonist of the ritual:
9ft
‘the very heart and centre of the whole mystery’. This mystery’s association with the
Arthurian legend was a later addition of the Celtic and Christian storytellers. The
lance and the cup are not themselves directly concerned with the ritual. They are
‘Life’ symbols, representing the male and female genitals and signifying the forces of
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•
sexual reproduction. Thus the whole ritual that underlies the Grail romances is a
quest for fertility - couched in sexual symbols. The Grail story is a narrative of
renewal, where the division between spiritual and earthly is unknown - the Fisher
King is bound to the health of the land in a mythic union and the effects of healing the
King are wholly concerned with the physical good of the land (food and children).
The restoration of the Fisher King brings about the total regeneration of the kingdom.
Weston first delivered this theory in a paper given to the Folk-lore Society in
1906.* But it was only after From Ritual to Romance was published that Weston’s
* This major difference between Frazer’s killing of the god/king and the healing of the Fisher King is
never wholly resolved by Weston.
* This paper was titled ‘The Grail and the Rites of Adonis’ and is a lucid account of Weston’s early
thesis. As her Ritualist account of the origins of the Grail developed, Weston added new details -
including a discussion of the relevance of the Tarot cards {From Ritual to Romance, 77-80). Most
important in her development of the Ritual thesis was her search for a specific source of the Grail
legend. Weston was not content to attribute the healing of the Fisher King and his land to a generic
Mystery cult. She associates the sexual wounding of the King to the figures of Attis and Adonis (the
first castrated himself; the second was gored to death in the groin). And in the last third of From Ritual
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Ritualist thesis found a popular audience. Many scholars praised it. Jane Harrison
wrote that ‘[t]he more I read it, the more conviction grows’; F.M. Comford wrote that
‘the argument is self-evident, once stated’ and Edwin Sidney Hartland claimed that it
‘solved what had been a problem for 700 years’. Other critics, however, remained
sceptical. Bruce devoted a chapter of his Evolution o f Arthurian Romance to pouring
scom on Weston’s Ritualist account of the Grail.31 One reviewer writing in the
sympathetic journal. Folk-lore, praised its originality of thought, although had ‘reason
to doubt’ whether Weston was correct in reducing the Grail story’s many elements,
formed over several hundred years of literary production, into one single
explanation.*32 Roger Sherman Loomis in his 1927 study, Celtic Myth and Arthurian
Romance, initially supported Weston’s findings and stated that ‘the evidence is so
palpable that one need not be either an initiate or a specialist in primitive religion to
feel its force’.33 But in his later work he eschewed ‘Weston’s ingenious hypothesis’
due to its ‘lack of valid and clearly pertinent evidence’.34 Modem scholarship, on the
whole, has disparaged Weston’s results.
In many ways, the cultural importance of Weston’s theory is more the result of
its popularity with contemporary poets and authors than due to her precarious
influence on other scholars.^ From Ritual to Romance's publication in 1920 coincided
to Romance Weston traces how these figures were worshipped by Naassenes, a Christian Gnostic group
of whom little is known, and how cults similar to that of the Naassenes were brought to Celtic Britain.
Centuries later, the Grail legend arose, which was later Christianised by later writers. ‘The Grail and
the Rites of Adonis’ was printed in Folk-lore, 19 (1907); Janet Grayson included the essay in her
appendix to ‘In Quest of Jessie Weston’, 63-80. Another scholar, the American William A. Nitze, had
argued that the origins of the Grail had derived from a similar Ritual cult, though he believed that the
specific cult was Eleusian in form. See his ‘The Fisher King in the Grail Romances’, PMLA 24 (1909):
365-418.
* Cf. Weston: ‘no theory of the origin of the story can be considered really and permanently
satisfactory, unless it can offer an explanation of the story as a whole’ (The Quest o f the Holy Grail,
72).
t It must be stated, however, that Weston achieved an eminent position as a medieval scholar. She was
certainly the most famous of all Arthurian critics in the early twentieth century. Apart from winning
numerous prizes, she was also asked to write the majority of the Arthurian literature entries in the
seminal eleventh edition of the Encyclopedia Britannica (1911). These entries made little concession to