"Participation of the house of Flanders in the crusade she would rise to the theme of the Grail? It is usually argued that Thierry d'Alsace would have received as a gift her step-brother, King Baudouin III of Jerusalem (1143-1162), a few drops of Christ's blood and that he had filed in 1150 in the Chapel of St. Basil of Bruges, where you can actually worship them. It was around this unique relic, brought by the father of Philip of Flanders, the sponsor of his work, that Chretien de Troyes would have built the scene of the Grail procession . In fact, the medievalist Nicholas Vincent has demonstrated that the Holy Blood in Bruges from the sack of Constantinople in 1204, like all the relics of Christ's blood arrived in the West in the Middle Ages. Its first mention dates from 1250 and rock crystal flask which keeps still nowadays seems Byzantine. This finding minimizes the argument a bit, developed around 1950 by Helen Adolf, after which the Story of the Grail 
contains a veiled tribute to the King of Jerusalem - city symbolized by the castle of the Fisher King - while encouraging crusade against the Saracens, personified in the novel, by hostile knights Gawain and Perceval by their hideous ladies.
The crusade is also at the heart of the theory of André de Mandach who in a book of 1992, Perceval sees the image of the historical figure of Rotrou II (died 1144), Count of Perche. This prince of northern France, brother of Robert of Gloucester by his marriage with Matilda of England, participated in the First Crusade, where he witnessed the invention of the holy lance, a relic of the crucifixion, during the siege of Antioch (1098 ). He fought well, Muslims in the Iberian Peninsula, where his cousin, Alfonso I the Battler (1104-1134), king of Aragon, appointed in 1123, governor of the city of Tudela, recently conquered. This would then, again according to Andrew Mandach, we would have called "Earl of Al-Perche ", according to an Arabized form of his lordship of origin, which would give Val-Perche " or "val-Perche". The Grail is the chalice revered during his lifetime, Pyrenees in the monastery of San Juan de la Peña, necropolis of the kings of Aragon, identifiable at the castle of the Fisher King. Even the founding in 1140, by Rotrou the Cistercian abbey of La Trappe, where monks follow the rule of absolute silence, refer, according to this hypothesis, the silence of Perceval before the holy vessel. Finally, the marriage of the eldest son of Rotrou with Mathilde, sister of Henry the Liberal of Champagne, would have facilitated a rapprochement with Chretien de Troyes. The reader will quickly realize that, even at the cost of these elaborate manipulations onomastic, the links between the Rotrou perch and Perceval are too weak to need to accept this theory.
Should reject yet at all to the whole, the hypothesis of the link between Story of the Grail the crusade and the Holy Land? If the Grail can not contain the Holy Blood in Bruges, the lance that bleeds for novelists inevitably recall the continuing Christian book, just after his death, the legend of the centurion Longinus piercing Christ's side and cured of his blindness: Christian states the blood with its tip pearl is "clear" (c. 6167), a probable allusion to the blood mixed with water from the wound of the crucified (Jn 19 34). Philip of Flanders himself was able to venerate the relic of the lance - which was said to discovery by the Crusaders in 1098 at the siege of Antioch - Sainte-Sophie de Constantinople in 1178, on his return from his first pilgrimage to the Holy Land . More striking still is the parallel between Perceval and the Fisher King, on the one hand, and Philip of Flanders and Baldwin IV of Jerusalem, on the other. In both cases we're dealing with first cousins born to a sister or half-sister to the former (the widow of the Forest Gaste, Sibylle of Anjou) and a brother for the latter (the fed by the Grail king, Amalric I). Two of them are suffering from severe disease that prevents them to govern with firmness their lands, which suffer from sudden ruin and devastation: Fisher King's wound and desolation of his kingdom, leprosy of Baldwin IV and decline in the face of Latin States Seljuks. Both infirm request, finally, help to two knights could assist them and restore order, but they reject their offer: Perceval's silence before the procession of the Grail and refusal of the regency of Jerusalem by Philip in 1177. However, they try to repair this neglect soon: Holy Grail by Perceval and vow of a crusade by Philippe in 1188. So many parallels can not be coincidence.
Christian probably wanted to match some details of his romance with episodes from the life of Philip of Flanders, his literary patron. He not only wrote the Story of the Grail at his request, but evolves into a princely and aristocratic environment where the crusade is actually more ideal. It leads, in fact, his bosses in the Holy Land: In addition to Philip Henry the Liberal and his son Henry II, but also the Bishop Philip of Dreux are expiatory pilgrimage in arms in the Middle East. Less explicitly related to him, Henry II of England pronounced the vow of a crusade that his son Richard of Heart Lion implements with Philip Augustus, the godson of Count of Flanders. Traumatized by the progress of Saladin and the fall of Jerusalem, an entire generation of nobility of northern Europe often materialize the dream of fighting for the Holy Sepulchre. In the year 1180, this holy war is on everyone's lips. Chretien and his audience how they could remain indifferent to such a collective obsession? This is even more unthinkable that the sponsor of the novel itself gives his life for Saint Jean d'Acre. "
Martin Aurell, The legend of King Arthur: 550-1250
contains a veiled tribute to the King of Jerusalem - city symbolized by the castle of the Fisher King - while encouraging crusade against the Saracens, personified in the novel, by hostile knights Gawain and Perceval by their hideous ladies. The crusade is also at the heart of the theory of André de Mandach who in a book of 1992, Perceval sees the image of the historical figure of Rotrou II (died 1144), Count of Perche. This prince of northern France, brother of Robert of Gloucester by his marriage with Matilda of England, participated in the First Crusade, where he witnessed the invention of the holy lance, a relic of the crucifixion, during the siege of Antioch (1098 ). He fought well, Muslims in the Iberian Peninsula, where his cousin, Alfonso I the Battler (1104-1134), king of Aragon, appointed in 1123, governor of the city of Tudela, recently conquered. This would then, again according to Andrew Mandach, we would have called "Earl of Al-Perche ", according to an Arabized form of his lordship of origin, which would give Val-Perche " or "val-Perche". The Grail is the chalice revered during his lifetime, Pyrenees in the monastery of San Juan de la Peña, necropolis of the kings of Aragon, identifiable at the castle of the Fisher King. Even the founding in 1140, by Rotrou the Cistercian abbey of La Trappe, where monks follow the rule of absolute silence, refer, according to this hypothesis, the silence of Perceval before the holy vessel. Finally, the marriage of the eldest son of Rotrou with Mathilde, sister of Henry the Liberal of Champagne, would have facilitated a rapprochement with Chretien de Troyes. The reader will quickly realize that, even at the cost of these elaborate manipulations onomastic, the links between the Rotrou perch and Perceval are too weak to need to accept this theory.
Should reject yet at all to the whole, the hypothesis of the link between Story of the Grail
the crusade and the Holy Land? If the Grail can not contain the Holy Blood in Bruges, the lance that bleeds for novelists inevitably recall the continuing Christian book, just after his death, the legend of the centurion Longinus piercing Christ's side and cured of his blindness: Christian states the blood with its tip pearl is "clear" (c. 6167), a probable allusion to the blood mixed with water from the wound of the crucified (Jn 19 34). Philip of Flanders himself was able to venerate the relic of the lance - which was said to discovery by the Crusaders in 1098 at the siege of Antioch - Sainte-Sophie de Constantinople in 1178, on his return from his first pilgrimage to the Holy Land . More striking still is the parallel between Perceval and the Fisher King, on the one hand, and Philip of Flanders and Baldwin IV of Jerusalem, on the other. In both cases we're dealing with first cousins born to a sister or half-sister to the former (the widow of the Forest Gaste, Sibylle of Anjou) and a brother for the latter (the fed by the Grail king, Amalric I). Two of them are suffering from severe disease that prevents them to govern with firmness their lands, which suffer from sudden ruin and devastation: Fisher King's wound and desolation of his kingdom, leprosy of Baldwin IV and decline in the face of Latin States Seljuks. Both infirm request, finally, help to two knights could assist them and restore order, but they reject their offer: Perceval's silence before the procession of the Grail and refusal of the regency of Jerusalem by Philip in 1177. However, they try to repair this neglect soon: Holy Grail by Perceval and vow of a crusade by Philippe in 1188. So many parallels can not be coincidence. Christian probably wanted to match some details of his romance with episodes from the life of Philip of Flanders, his literary patron. He not only wrote the Story of the Grail
at his request, but evolves into a princely and aristocratic environment where the crusade is actually more ideal. It leads, in fact, his bosses in the Holy Land: In addition to Philip Henry the Liberal and his son Henry II, but also the Bishop Philip of Dreux are expiatory pilgrimage in arms in the Middle East. Less explicitly related to him, Henry II of England pronounced the vow of a crusade that his son Richard of Heart Lion implements with Philip Augustus, the godson of Count of Flanders. Traumatized by the progress of Saladin and the fall of Jerusalem, an entire generation of nobility of northern Europe often materialize the dream of fighting for the Holy Sepulchre. In the year 1180, this holy war is on everyone's lips. Chretien and his audience how they could remain indifferent to such a collective obsession? This is even more unthinkable that the sponsor of the novel itself gives his life for Saint Jean d'Acre. "Martin Aurell, The legend of King Arthur: 550-1250
0 comments:
Post a Comment