Читать книгу The Legend of Sir Lancelot du Lac - Jessie L. Weston - Страница 8

Table of Contents

LE CHEVALIER DE LA CHARRETTE

With the poem, the title of which heads this chapter, we reach a fresh stage in the Lancelot tradition, and one which, though it has already been the subject of acute and scholarly discussion, still presents many points of difficulty.[40]

The story related in the poem is so well known, and the poem itself so accessible, that it is unnecessary to do more than summarise the leading features. It is, as we all know, the story of Guinevere's abduction by Meleagant, and her rescue by Sir Lancelot.

A knight (Meleagant) appears at Arthur's court, and boasts of the Breton subjects he holds in captivity. Arthur can free them if he will commit Guinevere to the care of a knight who will fight a single combat with him; if he (Meleagant) be defeated, all the prisoners shall be freed; if he be victor, Guinevere, too, is his captive. Kay, by demanding from Arthur a boon, the nature of which is unspecified, and which the king grants before hearing, obtains permission to escort the queen. Gawain follows, meets Kay's horse, riderless and covered with blood, and is then confronted by an unnamed knight (Lancelot), who begs the loan of a steed. Gawain gives him his, and follows on a spare steed as quickly as possible, only to find traces of a sanguinary conflict, and his own horse slain. He overtakes Lancelot, who, meeting a dwarf driving a cart, mounts after a momentary hesitation, and the two continue the pursuit together. Meleagant's land (or rather that of his father Baudemagus) is surrounded by deep water, crossed by two bridges, one of a sword-blade, the other under the water. Lancelot chooses the first, crosses in safety, fights with Meleagant, and frees Guinevere, who, however, receives him coldly, being offended at his momentary hesitation before mounting the cart. Lancelot, in despair, tries to commit suicide; Guinevere, hearing a rumour of his death, is overwhelmed with grief, and on his next appearance receives him with the greatest favour. They pass the night together, Lancelot gaining access to the queen's chamber by means of a heavily barred window, and severely wounding his hands in wrenching asunder the bars. The traces of blood on the bed-clothes cause the queen to be accused of a liaison with Kay, who, severely wounded, is sleeping in the ante-chamber. Lancelot undertakes to prove Guinevere's innocence by a combat with Meleagant, which shall take place at Arthur's court; but, having set out to seek Gawain, is treacherously decoyed into prison by his foe. Meleagant, by means of forged letters, persuades the queen that Lancelot has returned to court, whither Guinevere repairs, escorted by Gawain, who has meanwhile arrived on the scene. Lancelot, who has been released on parole by his jailor's wife, to attend a tourney, is subsequently walled up in a tower by Meleagant, from which prison he is released by his rival's sister, and reaching court at the last moment, overcomes and slays Meleagant.[41]

The capital importance of this poem lies in the fact that here, for the first time, so far as our present knowledge goes, we meet with those relations between Lancelot and the queen which form so important a part of the completed Arthurian legend. Are these relations, then, an invention of Chrétien, or were they already familiar to the public for whom he wrote? Here I shall only treat this question incidentally, deferring a full study of the point to a subsequent chapter; the questions which mainly concern us relate rather to the nature (a) of the story itself, (b) of Chrétien's share in its development.

In the introductory lines we learn that the poem was written at the instance of the Countess Marie de Champagne, who supplied 'Matiere et san.' I take this to mean that she only supplied a verbal outline of the story, and left it to Chrétien to fill in details. Thus, as regards source, Chrétien stands in a different position in this poem than in his other romances. In every other instance he had either in livre or conte[42] (which latter I take to be the recital of a professional story-teller) a fixed source from which he drew his tale.

The internal evidence agrees with these indications: the Charrette is far inferior to Chrétien's other work; the construction is feeble in the extreme, and bristles with contradictions and obscurities. Why, for instance, does Meleagant suggest that Guinevere shall be put in charge of a knight and follow him? Why not challenge a single combat at the court, where there would be a public to see that the rules of such combat were observed? It may be that the original scene of abduction was a wood, and this is an awkward attempt to combine a later version, i.e. Arthur's court, with a primitive feature; but in any case it starts the story on wrong lines. Gawain (who is also mounted) follows directly on Lancelot's track, but before he comes up with him there has been time for a fierce conflict to take place. These conflicts with a valiant knight do not as a rule terminate so quickly, even though the odds be unequal! Gawain, who of course knows Lancelot well, apparently fails to recognise him, even when he unhelms for supper. The maiden of the castle warns them against sleeping in a certain bed; whoever does so will scarce escape with his life. Lancelot braves the adventure, but the next morning when he is found safe and well, the lady expresses no surprise. We are told that the maiden whom Lancelot frees from the knight at the ford knows him and is afraid he will know her, but no explanation of this is vouchsafed, and her identity is not revealed. We are expressly told that the kingdom of Gorres is surrounded by a water which none may pass, but before Lancelot even arrives at the water and bridge he is in the kingdom of Gorres, peopled by captive Bretons. No explanation is given of how Guinevere knew of Lancelot's hesitation to mount the cart; there was no witness but the dwarf, and if he noted so momentary an indecision he must have had a curiously keen appreciation of the rules of Minne; and how did he come to see Guinevere? But perhaps it was a case of telepathy. In the same manner Kay becomes mysteriously aware of what has passed between Lancelot and the queen. And these instances might be indefinitely multiplied. Chrétien's Lancelot is scarcely less incoherent than Ulrich von Zatzikhoven's; and we begin to wonder if there were not some inherent weakness in the legend itself, which rendered it impossible for any one to give an intelligible account of the hero's proceedings.[43]

I think it is clear that the decided inferiority of the Charrette as compared with Chrétien's other poems is due to the deficiencies of his source. He was left in the lurch, and his genius was not of a nature to extricate him from his difficulties. When he had before him a story the form of which was already practically fixed, and which required polishing rather than rearrangement, Chrétien could put it into charming language, and make a finished and artistic piece of work out of a simple original. I should express the charm of his work as being that he clad the folk-tale in the garments of the court, and taught it to move easily in its foreign trappings. But when his materials were scanty, and he was called upon to supplement them from his own imagination, he was unequal to the task; and he was artist enough to know it, and to leave unfinished a work which did him little credit, while he turned to one the nature of which precisely suited his special talent. It is not, I think, without significance that the best of Chrétien's poems follows immediately on his worst. He had a reputation to retrieve, and he did it gallantly in the Yvain.

Nor is Chrétien really successful in depicting lovers as lovers: they are little more than lay figures; they talk at great length, and indulge in analysis of their feelings, expressed in the most graceful and ingenious language; but one

'Iseut ma drue, Iseut m'amie, En vous ma mort, en vous ma vie!'

is worth all Chrétien ever wrote on the subject; the breath of the god is not in it. Yet, so far as the Charrette goes, this is scarcely to be laid to his blame. Nowhere, save perhaps in one chapter of Malory, is there the least ring of reality in the loves of Lancelot and Guinevere. They go through all the prescribed gestures of their rôle with admirable precision. Guinevere is by turns gracious, disdainful, frantically jealous, and repentant of her jealousy; Lancelot is courteous, humble, despairing, hopeful: their relation to each other is all that Minne dienst can require between a knight and his lady, but nowhere in the whole wearily drawn-out story does the real, pent-up human feeling break through. We can never imagine these two taking one another by the hand and wandering off into the wilderness, content, and more than content, with each other's presence. The story of Lancelot and Guinevere is artificial, not natural; it demands the setting of the court, not of the woodlands. Only in the passage where Malory describes their parting do they, for a moment, become real; and the effect produced is probably due to the simplicity of the old knight's language, and the virile force of the English tongue.

Nor do I think that these relations are due to Chrétien. He treats them as an already established fact, well known to his readers, and needing no explanation. Certain episodes of the poem, the finding of the comb, the testing of the knight's fidelity to the queen by the lady in whose castle he passes the night, presuppose a state of things generally familiar. Every one knows who Lancelot is; every one will know why he, and no other knight, shall rescue the queen.

That there was a previous story of Guinevere's rescue from imprisonment under analogous circumstances is quite clear: the references found in the Arthurian romance are too numerous, and too archaic in form to be derived from a poem so late in date, so artificial in character, and so restricted in popularity as the Charrette. Of this story we have at least three distinct accounts: (a) that given by Ulrich von Zatzikhoven, where the 'other-world' character of the imprisonment is strongly marked, but the rescue is the work of an enchanter, and not of Arthur or any of his knights; (b) that given in the Vita Gildæ, when the abductor is Melwas, king of Æstiva Regis (Somerset), the place of imprisonment Glastonbury, and there is again no special rescuer, Arthur marches at the head of his armies to her relief, but it is the intervention of St. Gildas and the Abbot of Glastonbury which brings about the desired result; (c) the account given in the poem under discussion.[44]

Of these three variants the version of the Lanzelet stands by itself; it represents the 'other-world' under an entirely different, and probably more primitive, aspect, and makes no effort at localisation.[45] The other two variants fall together, Melwas, the king of Æstiva Regis, which is admittedly Somerset=Meleagant of Gorres, whose chief city is Bade=Bath, also in Somerset. These later versions have been localised, and I think it is clear that the localisation took place on English soil, i.e. it is an insular and not a continental variant.

Now, from the very nature of the story it is clear that in its earliest forms it would not be attributed to any special locality, and therein the Lanzelet version again appears to be the elder; further, the variants must have arisen at a time when it was clearly understood that, however they might apparently differ, Valerîn's thorn-girt dwelling and Meleagant's water-circled castle meant one and the same thing, i.e. that both were recognised methods of describing the 'other-world.' In this connection it is instructive to recall the versions of Brynhild's wooing by Siegfried; her residence is universally admitted to be an 'other-world' dwelling, and we find it depicted under forms closely corresponding with the variants of the Guinevere story; e.g. Waberlohe (Volsunga saga)=Valerîn's hedged magic slumber; Castle surrounded by water (Thidrek saga)=Meleagant's stronghold; Glasberg (Folk-songs)=Glastonbury. The parallelism is significant.[46]

It is quite clear, I think, that such a story can be in no way ascribed to the invention of a poet living towards the end of the twelfth century, but must be of very much earlier date. Chrétien was dealing with a late variant of a primitive and very widely known theme. But could this variant, which, as seems probable, only reached him through the medium of a tale related by the Countess Marie of Champagne, have come from England, to which country the localisation of Glastonbury, Somersetshire, and Bath point? It is quite possible. We must remember who Marie de Champagne was: she was a princess of France, the daughter of King Louis VII. and Eleanor of Aquitaine, who, on her divorce from the French king, married Henry of Normandy, afterwards Henry II. of England. That is, at the time Chrétien wrote, the mother of his protectress was Queen of England and wedded to a sovereign who took a keen and personal interest in all that concerned King Arthur. The possibility of transmission is as clear as daylight; the question of course is, Would Marie be inclined to take advantage of it? The relations between her father and his divorced wife were certainly curious, as Louis made no objection to the marriage of the eldest son of Henry and Eleanor with his daughter by his second marriage, but whether there was intercourse between mother and daughter I have not been able to discover. But the question ought to be easily solved by some historical specialist who has made a study of that period. The point is interesting and important, and it is to be hoped some one will clear it up for us.

A question of secondary interest is whether Chrétien's poem is the source of contemporary and later allusions to the story. Of such allusions, or rather versions, we have two of special importance, that contained in Malory's compilation, and that given by Hartmann von Aue, in his Iwein. With regard to the former, I can only say that though I am in a position to offer new and important evidence with regard to the manuscript Malory used, and his method of composition, yet that evidence leaves the Charrette question unsolved. Of direct evidence there is none; the indirect and inferential evidence tends to show that Malory's source was not the poem of Chrétien de Troyes. The two points on which we can be certain are, (a) that Malory did not know the earlier part of the prose Lancelot at all, that his manuscript began at a point subsequent to the Charrette adventure; and (b) that he does not invent adventures, and but rarely details. Dr. Sommer's conclusions, as set forth in his Study on the Sources of Malory, are founded on very insufficient premises, and will need to be thoroughly revised to bring them into accordance with our present knowledge. This question I shall discuss fully in a later section. The Iwein version is of great importance, and though I have previously referred to it,[47] yet in the light of Professor Foerster's strongly repeated assertion that Hartmann knew no other version of the story than that given by Chrétien, I think it is worth while going over the evidence again.

It must be remembered that Hartmann's Iwein is a translation of Chrétien's Chevalier au Lion, and though rather more diffuse, follows its source closely. In the French poem which, as we have noted above, immediately succeeded the Charrette, Chrétien deftly introduces more than one allusion to Guinevere's abduction. He says that Guinevere has been carried off by a knight d'estrange terre, who went to the court to demand her; but he would not have succeeded in carrying her off had it not been for Kay, who deceived or deluded (anbricona) the king into putting the queen in his charge (ll. 3916-39). In another place, he says that the king, 'Fist que fors del san Quant aprés lui l'an anvoia. Je cuit que keus la convoia Jusqu'au chevalier qui l'an mainne' (ll. 3706-11). Now, let us suppose that, as Professor Foerster insists, Hartmann had not read the Charrette and knew no other version of the story, what would he, who knew French well, and translates without blunders and confusion, understand by this? We must note particularly what Chrétien tells and what he omits. He distinctly says that the knight came to the court and demanded the queen (the real version of the poem is less blunt, as we have seen); that Arthur, deluded, put the queen in Kay's charge to lead her to the knight, and that they followed him. He does not say that the whole catastrophe came about through Arthur's granting a boon before he knew in what it consisted; he implies that the folly lay in Arthur's sending the queen after the knight, not in the circumstances which forced him to do so.

Now what does Hartmann say? In his version a knight appeared before Arthur and demanded a boon, the nature of which he refused to specify beforehand. Arthur granted it. It was that he should carry off the queen. This he did. The knights armed and followed. Kay was the first to overtake him, and was struck from his horse with such violence that his helmet caught in a tree and he hung suspended. He was not carried off captive. One after another all the knights are vanquished, and the queen carried off. Gawain is not at court; he returns the next day, and goes in search of the queen. Lancelot is not mentioned throughout; and the inference is that Gawain frees her.

What is specially noticeable in this account is that Hartmann agrees with Chrétien in the very feature which the French poet does not specify, i.e. the cause of the queen's abduction—a boon rashly granted, though he transfers the asking from Kay to the knight; while he differs from Chrétien in the feature which he does specify, i.e. that Kay takes Guinevere after the knight. Further, he adds details which would clear up some of the inconsistencies in Chrétien's own account: i.e. if Gawain were not present at the time, and all the knights followed one after the other and were defeated by Meleagant, we can quite understand that when Gawain returned the next day and followed on the trail, he would find traces of the severe and bloody conflict for which Chrétien's version leaves no room. On the face of it, Hartmann's version is much the more logical and coherent of the two. I have remarked above on the extreme awkwardness of the action at the outset of the story; that Meleagant should carry off Guinevere by a ruse similar to that employed by Gandîn in the Tristan poems is far more in accordance with mediæval tradition. If Hartmann's divergence is a mere 'invention,' he not only deserves praise for his sagacious skill in constructing a story,[48] but excites admiration for the acuteness which enabled him to detect the leading motif of the adventure to which his source afforded absolutely no clue.

Wolfram von Eschenbach's references to the Charrette adventure are curious; at first sight it seems certain that he is referring to Chrétien's poem, but on closer examination the matter is not so clear. Thus he says that Lancelot crossed the sword-bridge, fought with Meljakanz (Meleagant), and freed Guinevere—all of which agree with Chrétien.[49] But, on the other hand, he mentions Kay's suspension on the tree (Hartmann's version), and does not know that Meleagant was slain by Lancelot, or that the captive Bretons were freed by his coming—both Meleagant and the Breton knights are fighting at the tournament of Beaurösch.[50] Indeed, Wolfram appears to know far more of these latter than can be gathered from Chrétien's poem. Of course, we cannot here say whether these references are due to Wolfram or to his source, which, as recent research has clearly shown, was certainly the work of a man of varied and extensive learning.[51] Nor is it at all clear that Wolfram knew Lancelot as Guinevere's lover; he simply says that her imprisonment grieved him 'im was gevancnisse leit, die frou Ginòvêr dolte,' which might be postulated of any loyal servant of Arthur's. Again when, at the beginning of Book xii., the poet recites Gawain's love-sorrows, he compares his pains first to those suffered by various heroes in the achievement of knightly deeds in general, and then rehearses the parallel cases of sundry lovers. In the first list Lancelot and the sword-bridge appear in company with Iwein and the fountain, and Erec and the 'Schoie de la kurt' adventure, neither of which were undertaken for the sake of love (why Garel slew the lion and fetched the knife, we do not know), but among the lovers he and Guinevere are not mentioned.

Taking into consideration the fact that the story is, by its very nature, far older than any literary form we possess; that there was certainly in existence one version at least other than Chrétien's (proved by the Lanzelet); and that Chrétien's source was avowedly an informal one, I do not think it impossible that in the poems of Hartmann and Wolfram we have references to the original form of the story of which Chrétien had only an incomplete knowledge. Hartmann's version is certainly not drawn from the Charrette; in Wolfram's case we can only give the verdict 'not proven.'

In the whole investigation I think we can only consider two points as satisfactorily settled: the original character of the story, and the fact that Lancelot was not at first the hero of the adventure.