MARIE DE FRANCE 



the Middle Ages, was spread broadcast in the 

 West. This Indian thought, itself borrowed in 

 a measure from Egypt, had also been tempered 

 by the Hellenism which, after the conquests of 

 Alexander the Great in Asia, had filtered through 

 India, and had on the way become tinged with 

 its colour and its mystery. It was from the 

 matter of these Indian stories that so much was 

 learnt, for whilst, in the West, the national epic 

 and the chivalrous romance had been alone 

 considered worthy of record, in the Indian stories 

 all social conditions were revealed, and poets 

 thus learnt little by little to observe and portray 

 the manners and sentiments of the people gener- 

 ally, changing social conditions also acting in 

 the same direction. All such influences must be 

 taken into consideration in studying mediaeval 

 literature generally, but particularly the occult 

 element in Oriental thought which presents 

 such difficulties to the less meditative Western 

 mind, and has in consequence given rise to 

 much misconception. 



In the "Lay of Guigemar," which we take first 

 because it is the first in the manuscript, we find 

 Marie making use of a subject, in gorgeous 

 setting, of Christian symbolism, but using it 

 apparently so unconsciously that it is only from 

 one or two details that we realise what is really 

 lurking in disguise. Guigemar, the wounded 

 knight already referred to, to whom naught but 

 love, and sorrow endured for love, can bring any 

 alleviation, sets forth for his healing. He comes 



