The Grail legends have in modern times been appropriated by a number of different scholarly schools of thought; their approaches are analysed here.

This book is about the modernist narrative voice and its correlation to medical, mythological, and psychoanalytic images of emasculation between 1919 and 1945. It shows how special-effects of rhetoric and form inspired by outré modernist developments in psychoanalysis, occultism, and negative philosophy reshaped both narrative structure and the literary depiction of modern masculine identity. In acknowledging early twentieth-century Anglo-American literature’s self-conscious and self-reflexive understanding of the effect of textual production, this engaging new study depicts a history of writers and readers understanding the role of textual absence in the development and chronicling of masculine anxiety and optimism.

This book rethinks the influence that early medieval studies and Grail narratives had on modernist literature. Through examining several canonical works, from Henry James' The Golden Bowl to Samuel Beckett's Molloy, Ullyot argues that these texts serve as a continuation of the Grail legend inspired by medieval scholarship.

The sacred allure of the Holy Grail has fascinated writers and ensnared knights for over a thousand years. From Malory to Monty Python, the eternal chalice--said to be the very cup from which Christ drank at the Last Supper--has the richest associations of any icon in British myth. Many different meanings have been devised for the Grail, which has been linked to the Celts and King Arthur, the eucharistic rites of Eastern Christianity, ancient mystery religions, Jungian archetypes, dualist heresies, Templar treasure and even the alleged descendants of Christ himself and Mary Magdalene. The common thread running through all these stories is the assumption that the Grail legend has a single source with a meaning that--if only we could decode it--is concealed in the romances themselves. That meaning has become the subject of coded, secret documents and is the central feature of a vast conspiracy supposedly stretching back to the dawn of western civilization. Juliette Wood here reveals the elusive and embedded significance of the Grail story in popular consciousness--as myth, medieval romance, tangible holy relic and finally as the centre of an esoteric theory of global conspiracy. The author shows how various interpretations of the Grail, over the centuries, reflect changing cultural needs and desires. Her book will enthral those who, like Sir Perceval, seek to unlock the mysterious secrets of western mythology's most extraordinary and tantalising enigma, and will delight students of history, myth and religion alike.

Probing the relationship between modernist literary experimentation and several key strands of occult practice which emerged in Europe from roughly 1894 to 1944, this book sets the work of leading modernist writers alongside lesser known female writers and writers in languages other than English to more fully portray the aesthetic and philosophical connections between modernism and the occult. Although the early decades of the twentieth century-the era of cocktails, motorcars, bobbed hair, and war-are often described as a period of newness and innovation, many writers of the time found inspiration and visionary brilliance by turning to the mysterious occult past. This book's principle intervention is to reimagine the contours and boundaries of literary modernism by welcoming into the conversation a number of significant female writers and writers in languages other than English who are often still relegated to the fringes of modernist studies. Well-remembered poets and novelists such as Ezra Pound, W.B. Yeats, and Aleister Crowley were tied to occult beliefs, and this book sets these leading figures alongside less well-remembered but equally splendid modernists including Paul Brunton, Mary Butts, Alexandra David-Neel, Florence Farr, Dion Fortune, Hermann Hesse, and Rudolf Steiner. From the little magazines where occultism and Fabianism were comfortable companions, to consulting rooms of psychoanalysts where archetypes were revealed to be both mystical and mundane, to the forbidden mountain trails that led to formidable spiritual teachers, the conditions of modernism were invariably those conditions which inspired a return to the occult traditions that many thinkers believed had long evaporated. Indeed, in many ways these traditions were the making of the modern world. By uncovering hidden hopes and anxieties that faced a newly modern Western Europe, this book demonstrates how literary modernists understood occultism as a universal form of cultural expression which has inspired creative exuberance since the dawn of civilisation.

Although it is fashionable among modernists to claim that globalism emerged only since ca. 1800, the opposite can well be documented through careful comparative and transdisciplinary studies, as this volume demonstrates, offering a wide range of innovative perspectives on often neglected literary, philosophical, historical, or medical documents. Texts, images, ideas, knowledge, and objects migrated throughout the world already in the pre-modern world, even if the quantitative level compared to the modern world might have been different. In fact, by means of translations and trade, for instance, global connections were established and maintained over the centuries. Archetypal motifs developed in many literatures indicate how much pre-modern people actually shared. But we also discover hard-core facts of global economic exchange, import of exotic medicine, and, on another level, intensive intellectual debates on religious issues. Literary evidence serves best to expose the extent to which contacts with people in foreign countries were imaginable, often desirable, and at times feared, of course. The pre-modern world was much more on the move and reached out to distant lands out of curiosity, economic interests, and political and military concerns. Diplomats crisscrossed the continents, and artists, poets, and craftsmen traveled widely. We can identify, for instance, both the Vikings and the Arabs as global players long before the rise of modern globalism, so this volume promises to rewrite many of our traditional notions about pre-modern worldviews, economic conditions, and the literary sharing on a global level, as perhaps best expressed by the genre of the fable.

The mysterious and haunting Grail makes its first appearance in literature in Chrétien de Troyes' Perceval at the end of the twelfth century. But Chrétien never finished his poem, leaving an unresolved story and an incomplete picture of the Grail. It was, however, far too attractive an idea to leave. Not only did it inspire quite separate works; his own unfinished poem was continued and finally completed by no fewer than four other writers. The Complete Story of the Grail is the first ever translation of the whole of the rich and compelling body of tales contained in Chrétien's poem and its four Continuations, which are finally attracting the scholarly attention they deserve. Besides Chrétien's original text, there are the anonymous First Continuation (translated here in its fullest version), the Second Continuation attributed to Wauchier de Denain, and the intriguing Third and Fourth Continuations - probably written simultaneously, with no knowledge of each other's work - by Manessier and Gerbert de Montreuil. Two other poets were drawn to create preludes explaining the background to Chrétien's story, and translated here also are their works: The Elucidation Prologue and Bliocadran. Only in this, The Story of the Grail's complete form, can the reader appreciate the narrative skill and invention of the medieval poets and their surprising responses to Chrétien's theme - not least their crucial focus on the knight as a crusader. Equally, Chrétien's original poem was almost always copied in conjunction withone or more of the Continuations, so this translation represents how most medieval readers would have encountered it. Nigel Bryant's previous translations from Medieval French include Perlesvaus - the High Bookof the Grail, Robert de Boron's trilogy Merlin and the Grail, the Medieval Romance of Alexander, The True Chronicles of Jean le Bel and Perceforest.

Covers the evolution of the legend over time and analyses the major themes that have emerged.

This book examines the traditions attached to the Holy Grail from its first appearance in medieval romance through its transformation into an object of mystical significance in modern literature and film.

Writing in a clear and readable style, two leading women of the Jungian school of psychology present this legend as a living myth that is profoundly relevant to modern life. 17 illustrations.