It was borne aloft on a green cushion by the maid who was chosen for the office, and this suggests that the object was, speaking comparatively, small--that is to say, portable. There is nothing in the whole poem to make us connect it with a jewel in the conventional sense, and it is nowhere described actually: it is simply that, object of wonder to which the name of Graal is given. It was light as wool, as we have seen, in the hands of its licensed bearer, but an unprepared person could not move it from the place of its repose. At the same time its possible dimensions were restricted by the counter fact that it could and did repose in the nest of a bird which tradition describes as about the size of an eagle.
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It was borne aloft on a green cushion by the maid who was chosen for the office, and this suggests that the object was, speaking comparatively, small--that is to say, portable. There is nothing in the whole poem to make us connect it with a jewel in the conventional sense, and it is nowhere described actually: it is simply that, object of wonder to which the name of Graal is given.
It was light as wool, as we have seen, in the hands of its licensed bearer, but an unprepared person could not move it from the place of its repose. At the same time its possible dimensions were restricted by the counter fact that it could and did repose in the nest of a bird which tradition describes as about the size of an eagle.
Indeed, the stone which renewed the phoenix recalls the Lapis Aquila, which, according to another, tradition, was sought by the eagle and used to assist the hatching of its eggs. This enumeration is made to preface some reflections upon the Latin term which Wolfram applied to his talisman. What he wrote--or his scribe rather--we have to divine as we can from the choice of impossibilities which are offered by the extant manuscripts, and that which has received most countenance among the guesswork readings is Lapis exilis, meaning the slender stone.
The scholia of lexicographers on the second of these words indicate some difference of opinion among the learned on the question of its philology--de etymo mire se torquent viri docti--and as an additional quota of confusion one of them has placed the significance of slender upon the word exile as it is used in English.
I do not know of such an adjective in our language and still less of one bearing this interpretation; but this apart it would seem that the slender stone connecting with the conception of the Graal is even more disconcerting than any philological difficulty. But it is understood of course that this does not enter the lists as a construction of the chaotic readings found in the manuscripts. The correspondence is here twofold, for in the first place there is the exile of Lucifer, who--if the jewel was once in his crown--lost it on expulsion from heaven, and in the second place there is the exile of humanity, which is ex hypothesi a derivation from the fall of the angels.
It was given to men as a palladium--perhaps even as a gage of their final exaltation to the thrones vacated above. It so happens that there are some curious lights of symbolism which illustrate a reading that I put forward under every reserve and tentatively. No one will believe at first sight that the Graal Stone and the Graal Chalice can have any affinity between them, unless indeed the cup was hewn--let us say--out of jasper or chalcedony.
This notwithstanding, we shall find the analogy rather in unlooked-for places. It seems assuredly the most extraordinary analogy which it is p. In the ordinary Eucharistic Rite one would tolerate the comparison in respect of the Pyx, though the elucidation of things which ex hypothesi are alive by means of things which are dead is scarcely in the order of enlightenment.
One thing at least seems to follow from all the texts, and this is that the sacramental Chalice in the Graal Mass was rather the receptacle of the Consecrated Bread than of the Consecrated Wine. The analogy of these things, by which we are helped to their understanding at least up to a certain point, is Scriptural, as we should expect it to be; it connects with that other Stone which followed the people of Israel during forty years in the wilderness, and the interpretation is given by St.
Now, this is a reference to the Prophecy of Daniel which says that the Stone which struck the statue became like a mountain and filled the whole earth. It is applied to Messias and his Kingdom by the preface to the Zohar, which says further that the Israelites, during their exile in Egypt, had lost the Mystery of the Holy Name. When, however, Moses appeared, he recalled this Name to their minds. It follows herefrom that we are dealing with another legend of the Lost Word, and of course if Christ was the Rock or Stone which supplied sustenance to the Jews, we can understand in a vague manner not only the correspondence between the Graal and a Mystic Stone but also the manner--otherwise of all so discounselling--in which the cycle ascribes to its Great Palladium, whether Stone or Cup, a marvellous power of nourishment.
The allusion is therefore to the Corner Stone, which is Christ and which became the head of the building. It is the old Talmudic and Kabalistic tradition that the Lapis fundamentalis was set in the Temple of Jerusalem under the Ark of the Covenant, even as the Rock of Calvary, by another legend, is called the centre of the world. All these stones in the final exhaustion of symbolism are one Stone, which does not differ from the white cubic stone which the elect receive in the Apocalypse together with the New and Secret Name written thereon.
This stone in its symbolic form would no doubt be the least possible in cubic measurement--that is to say, in the correspondence between things within and without, even as that which is given, strangely inscribed within, to the recipient in one of the most deeply symbolic of the Masonic High Grades.
Gojas Shortly after his first visit to the Grail castle, Parzival is accepted into the fellowship of the Arthurian Knights, because of his successes in knightly battles, such as his fights against Orilus, Segramors and Keye; and, more importantly, for his service to Cunneware de Ecillis, who was unjustly chastised by Keye. He decides to choose exile as a means to fight his way back to the Grail and to his true call- ing. Through these experiences of exile, he arises like a phoe- nix from the ashes to a new life as the called and instated Grail king. I will bear it!
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