{"id":14426,"date":"2021-10-17T19:22:02","date_gmt":"2021-10-17T19:22:02","guid":{"rendered":"https:\/\/mythslegendes.com\/?page_id=14426"},"modified":"2022-12-03T22:12:06","modified_gmt":"2022-12-03T22:12:06","slug":"erec-et-enide-la-conjointure-57","status":"publish","type":"page","link":"https:\/\/mythslegendes.com\/en\/breton-mythology\/erec-et-enide-la-conjoinure-57\/","title":{"rendered":"Erec and Enide: the joint"},"content":{"rendered":"<div data-elementor-type=\"wp-page\" data-elementor-id=\"14426\" class=\"elementor elementor-14426\">\n\t\t\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-175973d elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"175973d\" data-element_type=\"section\" data-e-type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-50 elementor-top-column elementor-element elementor-element-617288b\" data-id=\"617288b\" data-element_type=\"column\" data-e-type=\"column\">\n\t\t\t<div class=\"elementor-widget-wrap elementor-element-populated\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-a135285 elementor-align-justify elementor-widget elementor-widget-button\" data-id=\"a135285\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"button.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<div class=\"elementor-button-wrapper\">\n\t\t\t\t\t<a class=\"elementor-button elementor-button-link elementor-size-sm\" href=\"https:\/\/mythslegendes.com\/en\/breton-mythology\/\">\n\t\t\t\t\t\t<span class=\"elementor-button-content-wrapper\">\n\t\t\t\t\t\t\t\t\t<span class=\"elementor-button-text\">Breton mythology<\/span>\n\t\t\t\t\t<\/span>\n\t\t\t\t\t<\/a>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t<div class=\"elementor-column elementor-col-50 elementor-top-column elementor-element elementor-element-1fd2893\" data-id=\"1fd2893\" data-element_type=\"column\" data-e-type=\"column\">\n\t\t\t<div class=\"elementor-widget-wrap elementor-element-populated\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-217b3d0 elementor-align-justify elementor-widget elementor-widget-button\" data-id=\"217b3d0\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"button.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<div class=\"elementor-button-wrapper\">\n\t\t\t\t\t<a class=\"elementor-button elementor-button-link elementor-size-sm\" href=\"https:\/\/fr.wikisource.org\/wiki\/%C3%89rec_et_%C3%89nide\" target=\"_blank\" rel=\"noopener\">\n\t\t\t\t\t\t<span class=\"elementor-button-content-wrapper\">\n\t\t\t\t\t\t\t\t\t<span class=\"elementor-button-text\">Wiki<\/span>\n\t\t\t\t\t<\/span>\n\t\t\t\t\t<\/a>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-a0003ba elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"a0003ba\" data-element_type=\"section\" data-e-type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-2406bbf\" data-id=\"2406bbf\" data-element_type=\"column\" data-e-type=\"column\">\n\t\t\t<div class=\"elementor-widget-wrap elementor-element-populated\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-e854daa elementor-widget elementor-widget-text-editor\" data-id=\"e854daa\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<p>For the study of this text, Erec and Enide, we will use the edition of Jean-Marie Fritz, according to the manuscript BN. En 1376, The <a href=\"https:\/\/mythslegendes.com\/en\/book-libraries\/\">book<\/a> de Poche, \u201cLettres Gothices\u201d n\u00b0 4526, 1992. Here is the first part of the study: the joint.<\/p><p><img decoding=\"async\" class=\"alignnone wp-image-9347 size-full\" src=\"https:\/\/mythslegendes.com\/wp-content\/uploads\/2020\/09\/cropped-AlphaOmega-e1602613368367.png\" alt=\"erec and enide conjuncture\" width=\"25\" height=\"25\" title=\"\"><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-d3f31f0 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"d3f31f0\" data-element_type=\"section\" data-e-type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-3dbf280\" data-id=\"3dbf280\" data-element_type=\"column\" data-e-type=\"column\">\n\t\t\t<div class=\"elementor-widget-wrap elementor-element-populated\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-e25bc9d elementor-widget elementor-widget-heading\" data-id=\"e25bc9d\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<div id=\"ez-toc-container\" class=\"ez-toc-v2_0_82_2 counter-hierarchy ez-toc-counter ez-toc-grey ez-toc-container-direction\">\n<div class=\"ez-toc-title-container\">\n<p class=\"ez-toc-title\" style=\"cursor:inherit\">Contents<\/p>\n<span class=\"ez-toc-title-toggle\"><a href=\"#\" class=\"ez-toc-pull-right ez-toc-btn ez-toc-btn-xs ez-toc-btn-default ez-toc-toggle\" aria-label=\"Toggle Table of Content\"><span class=\"ez-toc-js-icon-con\"><span class=\"\"><span class=\"eztoc-hide\" style=\"display:none;\">Toggle<\/span><span class=\"ez-toc-icon-toggle-span\"><svg style=\"fill: #999;color:#999\" xmlns=\"http:\/\/www.w3.org\/2000\/svg\" class=\"list-377408\" width=\"20px\" height=\"20px\" viewbox=\"0 0 24 24\" fill=\"none\"><path d=\"M6 6H4v2h2V6zm14 0H8v2h12V6zM4 11h2v2H4v-2zm16 0H8v2h12v-2zM4 16h2v2H4v-2zm16 0H8v2h12v-2z\" fill=\"currentColor\"><\/path><\/svg><svg style=\"fill: #999;color:#999\" class=\"arrow-unsorted-368013\" xmlns=\"http:\/\/www.w3.org\/2000\/svg\" width=\"10px\" height=\"10px\" viewbox=\"0 0 24 24\" version=\"1.2\" baseprofile=\"tiny\"><path d=\"M18.2 9.3l-6.2-6.3-6.2 6.3c-.2.2-.3.4-.3.7s.1.5.3.7c.2.2.4.3.7.3h11c.3 0 .5-.1.7-.3.2-.2.3-.5.3-.7s-.1-.5-.3-.7zM5.8 14.7l6.2 6.3 6.2-6.3c.2-.2.3-.5.3-.7s-.1-.5-.3-.7c-.2-.2-.4-.3-.7-.3h-11c-.3 0-.5.1-.7.3-.2.2-.3.5-.3.7s.1.5.3.7z\"\/><\/svg><\/span><\/span><\/span><\/a><\/span><\/div>\n<nav><ul class='ez-toc-list ez-toc-list-level-1' ><li class='ez-toc-page-1 ez-toc-heading-level-2'><a class=\"ez-toc-link ez-toc-heading-1\" href=\"https:\/\/mythslegendes.com\/en\/breton-mythology\/erec-et-enide-la-conjoinure-57\/#Erec-et-Enide-la-conjointure\" >Erec and Enide, the spouse<\/a><ul class='ez-toc-list-level-3' ><li class='ez-toc-heading-level-3'><a class=\"ez-toc-link ez-toc-heading-2\" href=\"https:\/\/mythslegendes.com\/en\/breton-mythology\/erec-et-enide-la-conjoinure-57\/#Une-structure-en-deux-parties\" >A two-part structure<\/a><\/li><li class='ez-toc-page-1 ez-toc-heading-level-3'><a class=\"ez-toc-link ez-toc-heading-3\" href=\"https:\/\/mythslegendes.com\/en\/breton-mythology\/erec-et-enide-la-conjoinure-57\/#La-premiere-partie-ou-%C2%AB-primerains-vers-%C2%BB\" >The first part, or &quot;primerains vers&quot;<\/a><\/li><li class='ez-toc-page-1 ez-toc-heading-level-3'><a class=\"ez-toc-link ez-toc-heading-4\" href=\"https:\/\/mythslegendes.com\/en\/breton-mythology\/erec-et-enide-la-conjoinure-57\/#La-seconde-partie-la-reconquete-et-le-depassement-de-soi\" >The second part: the reconquest and the surpassing of oneself.<\/a><ul class='ez-toc-list-level-4' ><li class='ez-toc-heading-level-4'><a class=\"ez-toc-link ez-toc-heading-5\" href=\"https:\/\/mythslegendes.com\/en\/breton-mythology\/erec-et-enide-la-conjoinure-57\/#Le-mariage-et-la-crise\" >Marriage, and the crisis<\/a><\/li><li class='ez-toc-page-1 ez-toc-heading-level-4'><a class=\"ez-toc-link ez-toc-heading-6\" href=\"https:\/\/mythslegendes.com\/en\/breton-mythology\/erec-et-enide-la-conjoinure-57\/#Le-Chevalier-au-service-des-autres\" >The Knight in the service of others<\/a><\/li><li class='ez-toc-page-1 ez-toc-heading-level-4'><a class=\"ez-toc-link ez-toc-heading-7\" href=\"https:\/\/mythslegendes.com\/en\/breton-mythology\/erec-et-enide-la-conjoinure-57\/#La-Joie-de-la-Cour\" >The Joy of the Court.<\/a><\/li><li class='ez-toc-page-1 ez-toc-heading-level-4'><a class=\"ez-toc-link ez-toc-heading-8\" href=\"https:\/\/mythslegendes.com\/en\/breton-mythology\/erec-et-enide-la-conjoinure-57\/#Le-retour-dErec-et-Enide\" >The return of Erech and Aenidus<\/a><\/li><\/ul><\/li><\/ul><\/li><\/ul><\/nav><\/div>\n<h2 class=\"elementor-heading-title elementor-size-default\"><span class=\"ez-toc-section\" id=\"Erec-et-Enide-la-conjointure\"><\/span>Erec and Enide, the spouse<span class=\"ez-toc-section-end\"><\/span><\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-998782f elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"998782f\" data-element_type=\"section\" data-e-type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-a29c1e5\" data-id=\"a29c1e5\" data-element_type=\"column\" data-e-type=\"column\">\n\t\t\t<div class=\"elementor-widget-wrap elementor-element-populated\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-8e96ddd elementor-widget elementor-widget-text-editor\" data-id=\"8e96ddd\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<h3><span class=\"ez-toc-section\" id=\"Une-structure-en-deux-parties\"><\/span>A two-part structure<span class=\"ez-toc-section-end\"><\/span><\/h3><p>As often with Chr\u00e9tien de Troyes, the novel is divided into two parts:<\/p><ul><li>The conquest of Enidus, the adventure of the &quot;young man&quot; and a triumph which turns out to be a factitious one: the hero sinks into &quot;recess&quot;, forgetting the chivalrous ideal;<\/li><li>Marriage, adventures, crowning: it is the adventure of the &quot;courteous knight&quot;; this adventure is redoubled by the transformation of \u00c9nidus, who does not receive her name until around 2027 (p. 172), and then becomes the &quot;lady&quot; par excellence.<\/li><\/ul><p>this bi-partite structure, which we find in <i>Clig\u00e8s, the Knight with the lion, the Knight with the cart,<\/i> and the <i>Tale of the Grail.<\/i> It is not reserved for Chr\u00e9tien&#039;s novels: we find it, for example, in the <i>Novel of \u00c9neas.<\/i> This astonishing structural analogy will eventually appear to be consubstantial with the romantic genre, and to be found in modern novels, such as <i>the Red and the Black<\/i> Where <i>Madame Bovary.<\/i><\/p><p>The first part tells of an easy conquest, where the individual first seeks his own realization, and individual happiness; the second, often longer, goes beyond the individual and makes him a person, member and instrument of society. This structure perhaps comes from the Aeneid, and from the symbolic interpretation given by Bernard Sylvestre in the 12th<sup>th<\/sup> century: the &quot;easy&quot; and purely individual conquest of Dido succeeds the conquest of Lavinia, and of Italy, and the building of an empire ...<\/p><h3><span class=\"ez-toc-section\" id=\"La-premiere-partie-ou-%C2%AB-primerains-vers-%C2%BB\"><\/span>The first part, or &quot;primerains vers&quot;<span class=\"ez-toc-section-end\"><\/span><\/h3><p>This first part does not include the marriage: it stops with the presentation of \u00c9nide to the court: it is the triumph of the young woman, recognized first lady of the Court (after the queen Guinevere), and that of \u00c9rec, finally become a true knight, provided with a friend, and second Knight of the court, after Gauvain, the \u201cperfect knight\u201d.<\/p><h3><span class=\"ez-toc-section\" id=\"La-seconde-partie-la-reconquete-et-le-depassement-de-soi\"><\/span>The second part: the reconquest and the surpassing of oneself.<span class=\"ez-toc-section-end\"><\/span><\/h3><h4><span class=\"ez-toc-section\" id=\"Le-mariage-et-la-crise\"><\/span><a name=\"conjointure_crise\"><\/a>Marriage, and the crisis<span class=\"ez-toc-section-end\"><\/span><\/h4><p>Marriage belongs to this second part; Far from Chr\u00e9tien&#039;s novel being an apology for marriage, it appears here as an obstacle to chivalry. In fact, as soon as they are married, the two young people abandon themselves to individual happiness; \u00c9nidus is no longer the &quot;lady&quot; to be conquered and deserved, but the &quot;woman&quot;, the &quot;friend&quot;, the &quot;lover&quot; already acquired; \u00c9rec falls asleep in &quot;recreation&quot;, that is to say forgetting what he was born for: adventure, weapons, combat. And his friends are sorry.<\/p><p>Enid is the first to notice it, and it is she who wakes up - literally as well as figuratively - her husband by revealing to him what is said about him; there is therefore neither misunderstanding between the lovers, nor crisis of their love; but this very love must be overcome, Erech must reconquer his &quot;lady&quot; (and this one must again become a &quot;lady&quot;).<\/p><p>This is the &quot;adventure&quot; departure: \u00c9nidus plays a unique role in chivalrous literature. Neither an isolated virgin to save, nor a &quot;lady&quot; commanding the trials but remaining in the castle, she accompanies \u00c9nide and rides in front of him, in her finery.<\/p><p>Four events are then linked:<\/p><ol><li>the three pillaging knights<\/li><li>The five knights<\/li><li>Count Galoain<ul><li>Exposure<\/li><li>Crisis<\/li><li>Violent outcome<\/li><\/ul><\/li><li>The meeting of Guivret le Petit<\/li><\/ol><p>This middle part ends with the meeting of the Court of King Arthur.<\/p><p>But Erech could not remain at court: he is no longer <i>recreational<\/i>, but he&#039;s not yet a perfect knight. Until then, he had only endured his adventures and found himself. He must now go further.<\/p><h4><span class=\"ez-toc-section\" id=\"Le-Chevalier-au-service-des-autres\"><\/span>The Knight in the service of others<span class=\"ez-toc-section-end\"><\/span><\/h4><p>The clumsy Keu, then Gauvain, and finally the whole Court, showed \u00c9rec which path he must take: he must now go out to meet others, and show the same solidarity: the meeting of the Court is therefore for him. a new starting point.<\/p><p>here, it will no longer be separate adventures that add up, but a logical continuation - and in decrescendo.<\/p><ol><li>Rescue of a virgin and her friend attacked by giants: the height of bestiality;<\/li><li>Rescue of \u00c9nide attacked by Count Oringle de Limors, who odiously takes advantage of Erec&#039;s wound: here bestiality is above all moral;<\/li><li>Rescue of \u00c9nide mistakenly attacked by Guivret, who did not recognize the couple: here no more bestiality at all.<\/li><\/ol><p><cite>&quot;This series of adventures made him a new being, ended up leading him back to the one from whom he had thought it necessary to separate, revealed to him the true meaning of his love which is not enjoyment, but self-sacrifice. same. It is by deviating from his path that he finds this path again, it is by moving away from his love to push to the gates of the beyond, that he finds this love in its highest point. meaning. &quot; <\/cite> (Bezzola, <i>op. cit.<\/i> cf. Bibliography, p. 183).<\/p><p>We could therefore consider that the story of Erec ends here; but after having recovered his health and rediscovered the &quot;perfect love&quot; of his lady, the knight must still find the Court. It will be the ultimate adventure, this time concentrated in a single episode: the Joy of the Court.<\/p><h4><span class=\"ez-toc-section\" id=\"La-Joie-de-la-Cour\"><\/span>The Joy of the Court.<span class=\"ez-toc-section-end\"><\/span><\/h4><p>On the way to the Court stands the fortress of Brandigan, protected by a rushing river. And this castle offers the knight the supreme challenge, an adventure whose very name is a call: the JOY OF THE COURT.<\/p><p>This adventure has 4 very unequal parts:<\/p><ol><li>The welcome of King Evrain (176 verses)<\/li><li>The King leads Erec to the orchard (70 verses)<\/li><li>The enchanted orchard (88 verses)<\/li><li>The conquest of Joy. (583 verses)<\/li><\/ol><p>No sooner had he heard the name of the adventure when Erech knew in a flash that it represented what he had always sought: joy. From then on, nothing could prevent him from going to seek her (v. 5463-5464). He had thought he had found her when he had beaten Ydier, but that was not the real joy: indeed, he lost her by sinking into &quot;recreating&quot;. Now, after seven years of hardship, he can finally find her.<\/p><p>This adventure echoes the first, experienced by Erec: at the beginning of the novel, he had defeated the knight Ydier, who fought for a haughty lady: Ydier had obtained forgiveness for his pride by surrendering, after his defeat, to the King Arthur. Here, a powerful knight, Mabonagrain, bound by an imprudent promise to the exclusive service of his lady, will be delivered by the victory of Erec, and returned to the court of Evrain, and to the role he was to play there.<\/p><p>And it&#039;s up to Erec to reveal the mystery of this adventure. From the start he appears as an \u201cangel of light\u201d in front of which the young girls cross themselves (v. 5499): for the first time, the hero will not only fight for himself, but for the whole community. .<\/p><p>King Evrain leads Erec to the orchard: the symbolic meaning of adventure then becomes clear to him. this is how Reto Bezzola interprets it (<i>op. cit.<\/i> p. 215):<\/p><p><cite>&quot;The&quot; joy of the court &quot;presents in short the great adventure of life, which he has witnessed since the beginning of the novel. This life with its enchantment is surrounded by an invisible wall, one could only enter it by flying like birds, without being caught in it, or else dressed in iron, ready for any attack and adversity. The enchanted life presents itself first of all with all the charms that rejoice the soul and the body, but we can only enjoy it by staying in life, the fruits of life are attached to life, whoever wants them to carry will not find the path which will take him out of the adventure in which he has embarked. Now, this adventure, after the delights of its first appearance, of its first verse, soon displays all that it involves that is dangerous and terrible. We only conquer life at the risk of death. But the one who finally wins over the opposing forces will not only have conquered his own Joy; his Joy will be the Joy of the Court. It is the horn that will announce this glory, but no one has succeeded in sounding it so far. &quot;<\/cite><\/p><p>But it is from Enidus, with whom he is now reconciled, that he draws the strength to conquer; she has become the &quot;sweet lady&quot;, both near and far; and for the first time he separates from her.<\/p><p>Of course, \u00c9rec defeats the giant knight, prisoner of the promise made to his lady. A very handsome knight, but his excessive size, a mark of his excess, makes him ugly; a knight dressed in vermilion armor, whose love is therefore not true courtly love. And the one he loves, his \u201cfriend\u201d, is not a lady either. Both excluded themselves from the Court. And Mabonagrain (in <a href=\"https:\/\/mythslegendes.com\/en\/mythes-et-legendes-celtiques-20\/\">Celtic<\/a> \u201cson of Evrain\u201d) doesn\u2019t even really have a name!<\/p><p>\u00c9rec, champion of the Court, therefore delivered Mabonagrain and made him return to the Court. Likewise, \u00c9nidus allows his cousin to integrate into the Court, but without lifting her anonymity: she will remain the \u201ccousin of \u00c9nidus\u201d.<\/p><h4><span class=\"ez-toc-section\" id=\"Le-retour-dErec-et-Enide\"><\/span>The return of Erech and Aenidus<span class=\"ez-toc-section-end\"><\/span><\/h4><p>After three days, new departure of the knight, his lady and his companion Guivret, but this time in joy. The trip lasts nine days, unhindered.<\/p><ul><li>By leaving, Erec conquered the &quot;recreating&quot;; he became a knight again.<\/li><li>Then he came to the aid of the Maid of the Forest: he put his valor at the service of others.<\/li><li>his meeting with Guivret taught him companionship, and strengthened his moral ties with chivalry.<\/li><li>Finally, the ultimate test of \u201ccourt joy\u201d showed him that there is still something beyond companionship.<\/li><\/ul><p>A perfect knight, he can now reach the supreme step: to become King. And this will be the crowning of the novel, the crowning not of Erec alone, but of the couple Erec and Enid, henceforth inseparable.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<\/div>","protected":false},"excerpt":{"rendered":"<p>Breton Mythology Wiki For the study of this text, Erec and Enide, we will use the edition of Jean-Marie Fritz, according to the manuscript \u2026 <\/p>","protected":false},"author":1,"featured_media":0,"parent":96,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-14426","page","type-page","status-publish","hentry"],"amp_enabled":true,"_links":{"self":[{"href":"https:\/\/mythslegendes.com\/en\/wp-json\/wp\/v2\/pages\/14426","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/mythslegendes.com\/en\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/mythslegendes.com\/en\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/mythslegendes.com\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/mythslegendes.com\/en\/wp-json\/wp\/v2\/comments?post=14426"}],"version-history":[{"count":1,"href":"https:\/\/mythslegendes.com\/en\/wp-json\/wp\/v2\/pages\/14426\/revisions"}],"predecessor-version":[{"id":25226,"href":"https:\/\/mythslegendes.com\/en\/wp-json\/wp\/v2\/pages\/14426\/revisions\/25226"}],"up":[{"embeddable":true,"href":"https:\/\/mythslegendes.com\/en\/wp-json\/wp\/v2\/pages\/96"}],"wp:attachment":[{"href":"https:\/\/mythslegendes.com\/en\/wp-json\/wp\/v2\/media?parent=14426"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}