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The suggestion made above as to the probable existence in the primitive ritual of a substitution ceremony, seems to me to provide a possible explanation of the feature found alike in Wolfram, and in the closely allied Grail section of Sone de Nansai; i.e., that the wound of the King was a punishment for sin, he had conceived a passion for a Pagan princess.
Von Schroeder establishes parallel between existing Fertility procession and Rig-Veda poem. Identification of Life Principle with King. Prosperity of land dependent on king as representative of god. Celts. Greeks. Modern instances, the Shilluk Kings. Parallel between Shilluk King, Grail King and Vegetation Deity. Sone de Nansai and the Lament for Tammuz. Identity of situation.
Galahad Queste. Result, primary task healing of Fisher King and removal of curse of Waste Land. The two inter-dependent. Illness of King entails misfortune on Land. Enquiry into nature of King's disability. Sone de Nansai. For elucidation of problem necessary to bear in mind close connection between Land and Ruler. Importance of Waste Land motif for criticism. The Freeing of the Waters
In Chretien, Manessier, Peredur, and the Parzival, the King is suffering from a wound the nature of which, euphemistically disguised in the French texts, is quite clearly explained in the German. But the whole position is made absolutely clear by a passage preserved in Sone de Nansai and obviously taken over from an earlier poem.
The version of Sone de Nansai is here of extreme interest; the position is stated with so much clearness and precision that the conclusion cannot be evaded we are face to face with the dreaded calamity which it was the aim of the Adonis ritual to avert, the temporary suspension of all the reproductive energies of Nature.
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