Studies on the legend of the Holy Grail

With Especial Reference To The Hypothesis Of Its Celtic Origin

By Alfred Nutt 1888

CHAPTER II.

Summaries Conte du Graal: Pseudo-Chrestien - Chrestien - Gautier de Doulens - Manessier - Gerbert - Wolfram - Heinrich von dem Turlin - Didot-Perceval - Mabinogi of Peredur - Thornton MS. Sir Perceval - Queste del Saint Graal - Grand Saint Graal - Robert de Borron's poem, Joseph of Arimathea - Appendix A - The Relationship Of Wolfram Von Eschenbach And Chrestien - Appendix B - The Grand St. Graal Prologue and the Brandan Legend

The Conte du Graal

PSEUDO-CHRESTIEN.* The story tells of the "Graal," whose mysteries, if Master Blihis lie not, none may reveal; it falls into seven parts, and shows how the rich land of Logres was destroyed.

* This prologue is certainly not Chrestien's work; but there is no reason to doubt that it embodies a genuine tradition, and affords valuable hints for a reconstruction of the original form of the story. Cf. Otto Kiipp in Zeitschrift fur deutsche Philologie, vo.l xvii., No. 1.

(1) In the wells and springs of that land harboured damsels who fed the wayfarer with meat and pasties and bread. But King Amangons did wrong to one and carried off her golden cup, so that never more came damsels out of the springs to comfort the wanderer. And the men of King Amangons followed his evil example. Thereafter the springs dried up, and the grass withered, and the land became waste, and no more might be found the court of the Rich Fisher, which had filled the land with plenty and splendour.

(2) The Knights of the Table Round, learning the ill done to the damsels, set forth to protect them; they found them not, but fair damsels wandering in the woods, each with her knight; with the latter they strove, and when they overcame them sent them to Arthur. Thus came Blihos Bliheris to Arthur's court conquered by Gauvain; he knew goodly tales and he told how the wandering damsels were sprung from those ravished by King Amangons. So long would they wander till God gave them to find the court, whence joy and splendour would come to the land.

(3) Arthur's knights resolved to seek the court of the Rich Fisher much knew he of black art, more than an hundred times changed he his semblance, that no man seeing him again recognised him. Gauvain found it, and had great joy therefrom; but before him a young knight, small of age, but none bolder of courage Percevaus li Galois was he he asked whereto the Grail served, but nought of the lance why it dripped blood, nor of the sword one half of which was away whilst the other lay in the bier. But he asked surely concerning the rich cross of silver. Now in the room three times there arose such great sorrow that no man who heard it, so bold he might be but feared. Afterwards the room filled and the king came in, full richly dressed, so that he might hardly be known of them that had seen him the day before, fishing. And when all were sat down the Grail came in, and without serjeant nor seneschal served all present, and 'twas wonder what food it gave them. And then came the great marvel which has not its like. But Perceval will tell of this, so I must say no more; it is a great shame to tell beforehand what is in a good tale. When the good knight shall come who found the court three times you shall hear me tell of Grail and lance, and of him who lay in the bier, of the sword, of the grief and swooning of all beholders.

(4) Now the court was found seven times, and each time shall have a fresh tale:

The seventh (the most pleasing) tells of the lance wherewith Longis pierced the side of the King of holy Majesty;
The sixth of warlike feats;
The fifth of the anger and loss of Huden;
The fourth of heaven, for he was no coward, the knight Mors del Calan, who first came to Glamorgan;
The third of the hawk whereof Castrars had such fear Pecorins, the son of Amangons, bore all his days the wound on his forehead;
The second has not yet been told; it tells of the great sorrows Lancelot of the Lake had there where he lost his virtue;
And the last is the adventure of the shield, never a better one was there.

(5) After this adventure the land was repeopled; court and grail were found; the streams ran again; the meadows were green, the forests thick and leafy; so that all folk marvelled. But there came back a folk, the same that came out of the springs (save they were not cooks), a caitiff set, and built for their damsels the rich Maidens' Castel, and the Bridge Perillous, and Castel Orguellous, and warred against the Table Round. In the castle were 376, each sire of 20 knights. And not till after four years did Arthur overcome them and was there peace.

Here beginneth the Story of the Grail

(6) There were in the land of Wales twelve knights, of whom Bliocadrans alone survived, so eager were they in seeking tournament and combats. After living for two years with his wife, childless, Bliocadrans set forth to a tournament given by the King of Wales and Cornwall against them of the Waste Fountain. At first successful, he is at length slain. A few days after his departure his wife has borne a son. When at length she learns her husband's death, she takes counsel with her chamberlain, and pretending a pilgrimage to St. Brandan, in Scotland, withdraws to the Waste Forest far removed from all men. Here she brings up her son, and though she allows him to hunt in the forest, warns him against men covered with iron they are devils. He promises to follow her counsel, and thenceforth he goes into the forest alone.

The Conte du Graal

(a) CHRESTIEN

(1) When as trees and meadows deck themselves with green, and birds sing, the son of the widow lady goes out into the wood. He meets five knights, and, as their weapons shine in the sun, takes them for angels, after having first thought them to be the devils his mother had warned him against. He prays to them as his mother has taught him. One of the knights asks if he has seen five knights and three maidens who had passed that way, but he can but reply with questions concerning the arms and trappings of the knights. He learns of Arthur the King who makes knights, and when he returns to his mother tells her he has beheld a more beautiful thing than God and His angels, knights namely, and he too will become one. In vain his mother tells him of his father's and his two elder brothers' fates, slain in battle. Nothing will serve, so the mother makes him a dress of coarse linen and leather, and before he leaves counsels him as follows: If dame or damsel seek his aid he is to give it, he is to do naught displeasing to them, but to kiss the maiden who is willing, and to take ring and girdle of her if he can; to go for long with no fellow-traveller whose nam e he knows not, to speak with and consort with worthy men, to pray to our Lord when he comes to church or convent. She then tells him of Jesus Christ, the Holy Prophet. He departs clad and armed in Welsh fashion, and his mother swoons as though dead.

(2) Perceval comes to a tent in the wood, and, taking it for a convent, goes in and finds sleeping on a bed a damsel, whom the neighing of his horse wakes. In pursuance of his mother's counsel he kisses her more than twenty times, takes her ring from her, and eats and drinks of her provisions. Thereafter he rides forth, and her lover returning and hearing what has taken place, swears to avenge himself upon the intruder, and until such time the damsel, whose tale he disbelieves, is to follow him barefoot and not to change her raiment.

(3) Perceval learns the way to Carduel from a charcoal-burner; arrived there, he sees a knight coming forth from the castle and bearing a golden cup in his hand, clad in red armour, who complains of Arthur as having robbed him of his land. Perceval rides into the castle hall and finds the court at meat. Arthur, lost in thought, pays no attention to the first two salutations of Perceval, who then turns his horse to depart, and in so doing knocks off the King's hat. Arthur then tells him how the Ked Knight has carried otf his cup, spilling its contents over the Queen. Perceval cares not a rap for all this, but asks to be made knight, whereat all laugh. Perceval insists, and claims the Red Knight's armour. Kex bids him fetch them, whereat the King is displeased. Perceval greets a damsel, who laughs and foretells he shall be the best knight in the world. For this saying Kex strikes her, and kicks into the fire a fool who had been wont to repeat that the damsel would not laugh till she beheld the best of knights.

(4) Perceval tarries no longer, but follows the Red Knight, and bids him give up his arms and armour. They fight, and Perceval slays his adversary with a cast of his dart. Yones, who has followed him, finds him put to it to remove the knight's armour he will burn him out of it if need be and shows him how to disarm the dead man and to arm himself. Perceval then mounts the knight's steed and rides off, leaving the cup to Yones to be given to the King, with this message: he, Perceval, would come back to avenge the damsel of the blow Kex struck her.

(5) Perceval comes to a castle, in front of which he finds an old knight, to whom he relates what has befallen him, and of whom he asks counsel as his mother bade him. The knight, Gonemans of Gelbort, takes him into his castle, teaches him the use of arms, and all knightly practices. In especial he is to avoid over-readiness in speaking and in asking questions, and to give over his habit of always quoting his mother's counsels. He then dubs him knight, and sends him forth to return to his mother.

(6) After a day's journey Perceval comes to a town defended by a castle, and, being allowed entrance therein, finds all waste and deserted, even the very convents. The lady of the castle, a damsel of surpassing beauty, welcomes him and bids him to table. Mindful of Gonemans' counsels he remains silent, and she must speak to him first. She turns out to be Gonemans' niece. At night the young stranger is shown to his chamber, but the damsel cannot sleep for thought. "Weeping she comes to Perceval's bedside, and in reply to his wondering questions tells him how the forces of King Clamadex encompass the castle, and how that on the morrow she must yield, but rather than be Clamadex's she will slay herself. He promises to help her, and bids her to him in the bed, which she does, and they pass the night in each other's arms, mouth to mouth. On the morrow he begs for her love in return for his promised aid, which she half refuses, the more to urge him on. He fights with and overcomes Aguigrenons, Clamadex's marshal, and sends him to Arthur's court. Clamadex hearing of this tries afresh to starve out the castle, but a storm luckily throws a passing ship ashore, and thereby reprovisions the besieged ones. Clamadex then challenges Perceval, is overcome, and sent to Arthur's court, where he arrives shortly after his marshal. They relate wonders concerning the Bed Knight, and the King is more than ever displeased with Kex for having offended such a valiant warrior. After remaining for a while with Blanchefleur, Perceval takes leave of her, as he longs to see his mother again.

(7) He comes to a river, upon which is a boat, and therein two men fishing. One of them, in reply to his questions, directs him for a night's shelter to his own castle hard by. Perceval starts for it, and at first unable to find it reproaches the fisher. Suddenly he perceives the castle before him, enters therein, is disarmed, clad in a scarlet mantle, and led into a great hall. Therein is a couch upon which lies an old man; near him is a fire, around which some four hundred men are sitting. Perceval tells his host he had come from Biau-Bepaire. A squire enters, bearing a sword, and on it is written that it will never break save in one peril, and that known only to the maker of it. 'Tis a present from the host's niece to be bestowed where it will be well employed. The host gives it to Perceval, "to whom it was adjudged and destined." Hereupon enters another squire, bearing in his hand a lance, from the head of which a drop of blood runs down on the squire's hand. Perceval would have asked concerning this wonder, but he minds him of Gonemans' counsel not to speak or inquire too much. Two more squires enter, holding each a ten-branched candlestick, and with them a damsel, a " graal " in her hands. The graal shines so that it puts out the light of the candles as the sun does that of the stars. Thereafter follows a damsel holding a (silver) plate. All defile past between the fire and the couch, but Perceval does not venture to ask wherefore the graal is used. Sapper follows, and the graal is again brought, and Perceval, knowing not its use, had fain asked, but always refrains when he thinks of Gonemans, and finally puts off his questions till the morrow. After supper the guest is led to his chamber, and on the morrow, awakening, finds the castle deserted. No one answers his calls. Issuing forth he finds his horse saddled and the drawbridge down. Thinking to find the castle dwellers in the forest he rides forth, but the drawbridge closes so suddenly behind him that had not the horse leapt quickly forward it had gone hard with steed and rider. In vain Perceval calls: none answer.

(8) He pricks on and comes to an oak, beneath which sits a maid holding a dead knight in her arms and lamenting over him. She asks him where he has passed the night, and on learning it tells him the fisher who had directed him to the castle and his host were one and the same; wounded by a spear thrust through both thighs his only solace is in fishing, whence he is called the Fisher King. She asks, had Perceval seen the bleeding lance, the graal, and the silver dish? had he asked their meaning? No; then what is his name? He does not know it, but she guesses it: Perceval le Gallois; but it should be Perceval the Caitiff, for had he asked concerning what he saw, the good king would have been made whole again, and great good have sprung therefrom. He has also a heavy sin on his conscience in that his mother died of grief when he left her. She herself is his cousin. Perceval asks concerning the dead knight, and learning it is her lover offers to revenge her upon his slayer. In return she tells him about the sword, how it will fly in pieces if he have not care of it, and how it may be made whole again by dipping it in a lake, near which dwells its maker, the smith Trebucet.

(9) Perceval leaves his cousin and meets, riding on a wretched horse, a scantily and shabbily clad woman of miserable appearance, lamenting her hard fate and unjust treatment. She is the lady of the tent whose ring Perceval had carried off. She bids him fly her husband, the Orgellous de la Lande. The latter appears, challenges Perceval, but is overcome by him, convinced of his wife's innocence, compelled to take her into favour again, and both must go to Arthur's court, relate the whole story, and renew Perceval's promise to the damsel whom Kex had struck, to avenge her. Arthur, when he hears of the deeds of the young hero, sets forth with his whole court to seek him.

(10) Snow has fallen, and a flock of wild geese, blinded by the snow, has had one of its number wounded by a falcon. Three blood drops have fallen on the snow, and Perceval beholding them falls into deep thought on the red and white in his love's face. Arthur and his knights come up with him. Saigremors sees him first, bids him come, and, when he answers no word, tilts against him, but is overthrown. Kex then trys his luck, but is unhorsed so rudely that arm and leg are broken. Gauvaiu declares that love must be mastering the strange knight's thoughts, approaches him courteously, tells his own name and learns Perceval's, and brings the latter to Arthur, by whom he is received with all honour. Perceval then learns it is Kex he has overthrown, thus fulfilling his promise to the damsel whom Kex had smitten, and whose knight he offers himself to be.

(11) Perceval returns on the morrow with the court to Carlion, and the next day at noon there comes riding on a yellow mule a damsel more hideous than could be pictured outside hell. She curses Perceval for having omitted to ask concerning the lance and graal; had he done so the King would have been healed of his wound and ruled his land in peace; now maidens will be put to shame, orphans and widows made, and many knights slain. Turning to the King she tells of the adventures to be achieved at the Castel Orgellous, where dwell five hundred and seventy knights, each with his lady love. He, though, who would win the highest renown must to Montesclaire to free the damsel held captive there. She then departs. Gauvain will forth to the imprisoned damsel, Gifles to the Castel Orgellous, and Perceval swears to rest no two nights in the same place till he have learnt concerning graal and lance.

(12) A knight, Guigambresil, enters and accuses Gauvain of having slain his lord. The latter sets forth at once to the King of Cavalon to clear himself of this accusation.

(13) On his way he meets the host of Melians, who is preparing to take part in a tournament to approve himself worthy the love of the daughter of Tiebaut of Tingaguel, who had hitherto refused his suit. Gauvain rides on to Tingaguel to help its lord. On arriving at the castle the eldest daughter jeers at him, whilst the youngest takes his part, declaring him a better knight than Melians, whereat her sister is very indignant. On the first day of the tournament Melians shows himself the best knight, but the younger sister still declares her faith in Gauvain, and has her ears boxed in consequence. She appeals to Gauvain to be her knight and avenge the injury done her. He consents, overcomes Melians, whose horse he sends to his little lady, and all other knights; then, after telling his name, rides forth.

(14) He meets two knights, the younger of whom offers him hospitality, and sends him to his sister, bidding her welcome him. She receives him kindly, and when, struck with her beauty, he asks her favours, grants them at once. They are interrupted by a steward, who reproaches her with giving her love to her father's murderer, and calls upon the castle folk to attack Gauvain. The latter defends himself until the return of Guigambresil, who reproaches the lord of the castle for letting Gauvain be attacked, as he had expressed his readiness to do single combat. Gauvain is then allowed to go, and is excused the combat if within a year he can bring back the bleeding lance. He sets off in search of it.

(15) The tale returns to Perceval, who has wandered about for five years without thinking of God, yet performing many feats. He meets three knights accompanied by ladies, all clad in penitents' dress. 'Twas a Good Friday, and the eldest knight rebukes Perceval for riding fully armed on such a day. He must confess him to a holy hermit who lives hard by. Perceval goes thither, accuses himself of having forgotten God through his great grief at not learning the use of the graal. The hermit reveals himself as his uncle, tells Perceval that he is in sin as having caused his mother's death, and for that reason he could not ask concerning lance and graal; but for her prayers he had not lived till now. Perceval remains two days with his uncle, receives absolution, and rides forth.

(16) The story turns to Gauvain, who, after Escalavon, finds beneath an oak a damsel lamenting over a wounded knight; the latter advises Gauvain to push on, which he does, and comes upon a damsel who receives him discourteously, and when at her bidding he has fetched her horse from a garden hard by, mocks at him and rides off. He follows, and culls on the way herbs with which he heals the wounded knight. A squire rides up very hideous of aspect, mounted on a wretched hack. Gauvain chastises him for discourteous answers; meanwhile the wounded knight makes off with Gauvain's steed, making himself known as Griogoras, whom Gauvain had once punished for ill-doing. Gauvain has to follow the damsel upon the squire's hack, comes to a river, on the other side of which is a castle, overcomes a knight who attacks him, during which the damsel vanishes, is ferried across the stream, giving the vanquished knight to the ferryman as toll;

(17) comes on the morrow to the Magic Castle, wherein damsels are held fast, awaiting a knight full of all knightly virtues to restore their lands to the ladies, marry the damsels, and put an end to the enchantments of the palace. Upon entering, Gauvain sees a magnificent bed, seats himself therein, is assailed by magic art, overcomes a lion, and is then acclaimed lord of the castle. He would then leave the castle, but the ferryman says he may not, whereat Gauvain is moved to anger. On the morrow, looking forth, Gauvain beholds the damsel who led him to the ford, accompanied by a knight. He hastens forth, overcomes the knight, seeks again the damsel's love, but is sent by her to the Ford Perillous.

Here he meets Guiromelant, who loves Gauvain's sister, Clarissant, a dweller in the Magic Castle. A combat is arranged to take place after seven days. Upon his return to the damsel, named Orgellouse de Logres, he is now well received by her. She hates Guiromelant for having slain her lover, and has long sought a good knight to avenge her. Guiromelant on his side hates Gauvain for having, as he says, treacherously killed his father. Gauvain and Orgellouse return to the Magic Castle. One of the queens who dwells there is mother to Arthur; the second one, his daughter, mother to Gauvain. The latter gives his sister Clarissant a ring Guiromelant had begged him, unknowing who he was, to bring to her. He then sends a knight to Arthur to bid him and his whole train come witness the fight 'twixt him and Guiromelant. The messenger finds Arthur plunged in grief at Gauvain's absence. . . .

Here Chrestien's share breaks off abruptly in the middle of a sentence, and the poem is taken up by

(b) GAUTIER DE DOULENS.*

* Potvin's text, from the Mons MS., is taken as basic.

(1) Arthur and his court accept Gauvain'H invitation and make for the Castle of Wonders, the Queen whereof li;is meantime made herself known to Gauvain as Ygene, Arthur's mother. The duel between Gauvain and Guiromelant is hindered, and the latter weds Gauvain's sister. (Montp. MS. here inserts a first visit of Gawain to Grail Castle, which is substantially the same as the one it repeats afterwards in the same place as the Mons MS.) Adventures of Arthur and Gauvain against JBrun de Branlant follow, of Gauvain with a maiden in a tent and her brother Brandalis, of Carduel of Nantes, whose wife is beloved of the magician Garahiet, and of their son Carados, and the magic horn (verses 11,000-15,800).

(2) (A fresh series of adventures begins) Arthur sets forth to seek Gitiet, son of Dos; Gauvain meets again with Brandalis, whose sister has meanwhile borne him a son; Castel Orgellous, where Giflet is imprisoned, is captured; Gauvain's son by Brandalis' sister is lost.

(3) An unknown knight comes to Arthur's court; Keie, who demands his name, is unhorsed; Gauvain brings the unknown to the court, but the latter is slain by a javelin cast by invisible hands. Gauvain equips himself in the unknown's armour and starts forth to learn the latter's name. After praying in a chapel, in which he beholds a light on the altar quenched by a black hand, he rides through Brittany and Normandy, and comes to a castle where, owing to his armour, he is at first hailed as lord. In one of the rooms stands a bier, whereon lies a knight, cross and broken sword upon his body, his left hand bleeding. A crowned knight enters and goes to battle with Gauvain; canons and clerks come and perform the Vigil of the Dead; whilst at table Gauvain sees the rich Grail serving out bread and wine to the knights. Gauvain remains alone after the meal; he sees a lance which bleeds into a silver cup. The crowned knight again enters, bearing in his hand a broken sword which had belonged to the unknown knight, over whom he mourns. He hands the sword to Gauvain and asks him to put the pieces together. Gauvain cannot, whereupon the knight declares him unfit to fulfil the quest (li besoin) on which he came. Later he may try again. Gauvain asks concerning lance, sword, and bier. The lance, he is told, is the one wherewith the Son of God was pierced in the side, 'twill bleed till Doomsday. The tale of the broken sword which brought so much woe upon the kingdom of Logres will also be told, but here Gauvain falls fast asleep.*

* Several MSS. here intercalate the history of Joseph of Arimathea: Joseph of Barimacie had the dish made; with it he caught the blood running from the Saviour's body as it hung on the Cross, he afterwards begged the body of Pilate; for the devotion showed the Grail he was denounced to the Jews, thrown into prison, delivered thence by the Lord, exiled together with the sister of Nicodemus, who had an image of the Lord. Joseph and his companions came to the promised land, the White Isle, a part of England. There they waned against them of the land. When Joseph was short of food he prayed to the Creator to send him the Q-rail wherein he had gathered the holy blood, after which to them that sat at table the Grail brought bread and wine and meat in plenty. At his death, Joseph begged the Q-rail might remain with his seed, and thus it was that no one, of however high condition, might see it save he was of Joseph's blood. The Kich Fisher was of that kin, and so was Q-reloguevaus, from whom came Perceval.

It is hardly necessary to point out that this must be an interpolation, as if Gauvain had really learnt all there was to be told concerning the Grail, there would have been no point in the reproaches addressed him by the countryfolk. The gist of the episode is that he falls asleep before the tale is all told.

On the morrow he wakes, and finds himself on the sea strand. He rides off, and behold the country has burst into green leaf, and the reason thereof is his having asked concerning the lance. The countryfolk both bless and curse him for having so far delivered them and for not having completed the deliverance by asking concerning the Grail.

(4) He meets a young knight who turns out to be his son.

(5) (Adventures in which Carahies, Gauvain's brother, is chief actor.)

(6) The story returns to Perceval, who, after leaving the hermit, rides for three days and comes to a castle, over the door of which hangs a horn. Perceval blows therein, overcomes the knight who answers the challenge, and sends him to Arthur's court.

(7) On his way to the Castle of Mont Orgellous, to the pillar of which only an accomplished knight might tie his horse, he comes to the stream on whose banks he had previously met the Fisher King. Seeking for a bridge he meets a damsel on a mule, who, under pretence of showing a way across the river, tries to drown him. He then comes to a castle, which entering he finds untenanted. In the hall stands a chessboard. Perceval plays, is beaten, seizes the board and makes as if to throw it in the moat. Hereupon a damsel rises from the water to stay his hand, and coming into the room reproaches him. Overcome by her beauty he asks her favours. She will grant them if he bring the head of the stag which roams in the castle park. Thereto she lends him her hound, bidding him be sure he return it. The hunt follows; Perceval overtakes the stag, slays it, and cutting off its head prepares to bring it back, when a maid of ill-chance (pucelle de malaire) takes and carries it off. Perceval claiming it is reproached by her for having slain her stag, but told he may win again the hound if he go to a mound whereon a knight is painted and say, "Vassal, what doest thou here?" The combat with the Knight of the Tomb follows, during which hound and stag's head are carried off by another knight, whom Perceval can only follow when he has overcome the Knight of the Tomb and driven him back therein. Now this knight, hight the Black Knight, had dwelt there summer and winter five years, striving with all-comers for the sake of his love. Perceval, following up the Eobber Knight, meets the damsel who had carried off the hound, but she only mocks him for answer to his questions.

(8) After an adventure with a discourteous knight, Perceval meets at length a brother of the Bed Knight whom he had formerly slain, who tells him he had seen the daughter of the Fisher King, and she had told him of a knight who had carried off a hound and stag's head belonging to a good knight who had been at her court, and had omitted to ask concerning the grail, for which reason she had taken his hound and refused him help to follow the Bobber Knight.

(9) Perceval is directed by the Red Knight's brother to the Fisher King's castle, but misses his way, and after an adventure at a castle, where he slays a lion, overcomes Abrioris and sends him to Arthur; finds a damsel mourning over a knight slain by a giant, whom he kills, achieves the feat of the Ford Amorous, meets and fights with Gauvain's son until they learn who each other is, and at length comes to Belrepaire.

(10) At first unrecognised by Blanchefleur he makes himself known, stays with her three days, and then rides off, in spite of her entreaties.

(11) He meets Eosette (the loathly damsel) and Le Biaus Mauvais, laughs at the former, is challenged by the latter, whom he overcomes and sends to Arthur.

(12) He comes to his mother's house, enters without making himself known, learns from his sister that his mother died at his departure ten years before, tells her who he is, and both set forth to their uncle, the hermit. On the way Perceval slays a knight who offers violence to his sister. They come to their uncle, sleep there, and on the morrow Perceval reveals himself, confesses, is reproved for having slain the knight the day before. Perceval, after mentioning his desire to learn more concerning lance, Grail, and sword, and receiving good advice from the hermit, leaves with his sister, with whom he stays three days and then quits her, despite her piteous entreaties.

(12a) Perceval comes to the Castle of Maidens, where he falls untimely asleep, and on the morrow finds himself in the forest, far from any castle.

(13) Perceval finds the damsel who had carried off the hound, fights with her knight, Garalas, overcomes him, learns that the Knight of the Tomb is his brother, who had lived for ten years with a fay in a magic invisible castle, and had met no one to overcome him until Perceval came. Perceval sends both knight and damsel to Arthur.

(14) Perceval meets with a white mule led by a damsel; he joins her, although she entreats him not to do so. Suddenly struck by a great light in the forest, he turns to ask his companion what it might mean, but finds her gone. A violent storm comes on.

(15) The morrow he meets the damsel with the mule, who had felt no storm. She tells him about the great light: it came from the "Greaus," which was given by the King of kings as He hung on the Cross; the devil may not lead astray any man on the same day he sees it, therefore the king has it carried about. Perceval asks further, but is told only a holy man may speak of these mysteries. Perceval relates his adventure with the lady of the chessboard, and the damsel gives him the white mule, which will lead to her castle, together with a ring giving the possessor power over the mule. He is to give both back when he meets her.

(16) The mule brings Perceval across a river, over a glass bridge, on the other side of which he meets with Brios, who persuades him to join in a tournament held by Arthur at the Castel Orguellous, as he must win the prize of knighthood before coming to the castle of the Fisher King. Perceval leaves stag's head and hound at Brios' castle, carries off the prize at the tournament, remaining unknown.

(17) Proceeding thence he frees a knight imprisoned beneath a tombstone, who, in return, shuts him up in the tomb, but, being unable to make the mule go forward, is obliged to release him, and returns to his prison, telling Perceval he knows him for the best knight in the world.

(18) Perceval meets the damsel of the mule, to whom he returns ring and mule, and who asks him if he has been at the Fisher King's court; on his saying, No, she hurries off. Perceval prays God to direct him to the Castle of the Chessboard. A voice tells him to follow the hound; he does so, reaches the castle, is greeted by the maiden, to whom he gives stag's head and hound, and who in return tells him concerning the chessboard which Morghe la fee had had made at London, on the Thames, and grants him her favours as she had promised. On the morrow Perceval rides forth, accompanied awhile by the damsel, who will show him his onward way.

(19) They come to a river, on which is a boat tied to an oak tree. Perceval is to enter it, cross the river, and on the other side he will find a road leading to the Fisher King. On his way Perceval releases a knight whom he finds hanging by his feet from a tree; 'tis Bagommedes whom Keie had treated thus, and who returns to Arthur's court, challenges Keie, and is only hindered by Arthur from slaying him. All Arthur's knights then start forth for the Mont Dolorous and in search of Perceval. The adventures of Gauvain alone are related in detail until the tale returns to Perceval.

(20) After freeing Bagommedes, Perceval, wandering in the woods, comes to a tree, in whose branches sits a child, who can tell nothing of the Fisher King, but tells Perceval he will come on the morrow to the Mont Dolorous. This he does, and binds his horse to the pillar. A damsel on a white mule tells him of Arthur's birth, and how Merlin had made castle and pillar to prove who should be the best of knights. She was Merlin's daughter.

(21) Perceval rides on, and towards evening sees afar off a tree upon which burn many lights; a,s he draws near he finds only a chapel, upon the altar of which lies a dead knight. A great and sudden light is followed by the appearance of a black hand, which puts out the candle on the altar. On the morrow he meets first a huntsman, who tells him he is near the castle, then a damsel, who explains the child in the tree, the chapel, and the black hand as having connection with the Holy Grail and the lance.

(22) Perceval comes at last to the castle of the Fisher King, whom he finds on a couch as heretofore. He tells him his adventures, and asks concerning the child on the tree, the tree full of lights, and the chapel with the dead knight. Meanwhile a damsel enters a hall bearing the Grail, another follows with the bleeding lance, then comes a squire with a sword broken in two. Again Perceval puts his questions, and will not eat until they are answered. First, he is told of the child which would not speak to him on account of his many sins, and which climbed ever upwards to show man's thoughts should be raised to the Creator. Before learning aught further Perceval is to try and weld the broken sword together; none but a true knight lover of God, and of God's spouse, Holy Church, may accomplish it. Perceval succeeds, save that a little crack still remains. The Fisher King, embraces him and hails him as lord of his house.

Here the section which goes under the name of Gautier ends.

[A portion of Gautier's section of the Conte du Graal is found in the Berne MS., partly edited, partly summarised, by Eochat in his work, Ein uribekannter Percheval li G'allois (vide infra p. 101). This version offers some remarkable peculiarities. It has a short introduction of thirteen lines; then follows line 21,930 of Gautier in Potvin's text (Mons MS.). An incident follows, omitted in the Mons MS., but found in Montpellier and in Paris, 794: Perceval meets a huntsman who upbraids him for having been at the Fisher King's court, and failed to ask about Grail and bleeding lance. Then follow Incidents 6, 7 (8 is absent so far as one can judge from Eochat's summary), 9 to 13 (in which Perceval does not apparently send Garalas and his love to Arthur), and 14 to end, the following finish being then tacked on: The Fisher King is father to Alain le Gros, husband to Enigeus, sister to that Joseph who, when Christ's body was taken down from the Cross, had it from Pilate as a reward for his services. Joseph had the vessel prepared to catch in it the blood from the body; it was the same Jesus had made the Sacrament in on the Thursday before. The Fisher King dies on the third day and Perceval reigns in his stead.]*

* The existence of this fragment shows the necessity of collating all the MSS. of the Conte du Graal and the impossibility of arriving at definite conclusions respecting the growth of the work before this is done. The writer of this version evidently knew nothing of Queste or Grand St. Graal, whilst he had knowledge of Borron's poem, a fact the more remarkable since none of the other poets engaged upon the Conte du Graal knew of Borron, so far, at least, as can be gathered from printed sources. It is hopeless in the present state of knowledge to do more than map out approximately the leading sections of the work.

The Conte du Graal is continued by

(c) MANESSIER

(1) Perceval, full of joy, sits down to table; after the meal, lance, Grail, and a goodly silver dish pass before the royal table away into the next room. Perceval, sighing, asks concerning these objects and the maidens bearing them.

(2) The King tells as follows: the lance is that wherewith Longis pierced God's side that day he hung on the Cross (Montpellier MS.: When Longis withdrew the spear the blood ran down to feet, so that Joseph of Barimacie turned black from sorrow, and he collected the blood in the holy vessel). On Perceval's asking further, the Grail is the vessel wherein the holy precious blood of our Lord was received. Then Perceval asks how it came thither;

(3) Joseph brought it when he departed from the prison whence he was freed by Vespasian. He baptized forty of his friends, and wandered forth with them till they came to Sarras, where, as the tale tells, they found the King in the Temple of the Sun. Joseph helped the King against his enemies by means of a red cross which he fixed on the King's shield. Evelac, such was the King's name, won the battle thereby, was baptized, and renamed Noodraiis. It went so likewise with his brother-in-law, Salafros, renamed Natiien. Joseph departed thence, ever bearing the Grail with him, till at length he came hither, converted the land, and I, of his seed, am keeping manor and Grail, the which shall never dwell elsewhere, God willing. (Montpellier MS. merely says, how Joseph was put into a dark prison, and kept there forty years, but the Lord sent him the sweetness of the Grail twice or thrice a day. Tiberius and Vespasian deliver him and bring him to Home, whence he carries away the lance.)

(4) To Perceval's questions concerning the damsels: the Grail-bearer is of royal blood, and pure maid, or God might not let her hold it, she is my child; the dish-bearer is also of high lineage, daughter to King Goon Desert.

(5) The King would then go to sleep, but Perceval would know about the broken sword: In Quiquagrant dwelt Goon Desert, the King's brother. Besieged by Espinogre he made a sally and slew him. Espiuogre's nephew swore revenge; donning the armour of a knight of Goon Desert, he slew him, but the sword broke when the traitrous blow was struck. Goon Desert's body was brought to his brother's castle, whither came, too, his daughter with the broken sword, foretelling that a knight should come, rejoin the pieces, and avenge the foul blow. The Fisher King taking up the fragments incautiously was pierced through the thigh, and the wound might not be healed until his brother's death was avenged. The murderer's name is Partiniaus, Lord of the Red Tower. Perceval vows to avenge this wrong, but first, despite the King's strong hints that it is bed-time, must learn
(6) about the candles on the trees, how they are fay trees, and the lights deceiving ones, but they might not deceive Perceval, he being destined to achieve the wonders of the earth, and he has put an end to this illusion;
(7) how the black hand haunted a chapel wherein Pinogres had slain his mother, and over four thousand knights had been slain by it.

(8) Perceval starting on the morrow in search of Partinal meets with Saigremors, and with him delivers a damsel from ten robber knights. Perceval, wounded, stays a month at the damsel's castle, and
(9) the story tells for some fifteen hundred verses (36,100-37,400) of Saigremors; how he pursues the robber knights, conies to the Castle of Maidens, delivers the dame thereof from a knight, Calides, who wars upon her, arid afterwards delivers another maiden, to whom two knights were offering violence;
(10) then, for over two thousand verses of Gauvain; how he prepares to set forth again in search of the Fisher King; how a maiden comes to him whose brother had been slain in his service, reproaches Gauvain for his conduct at the Fisher King's castle, and carries him off; how he saves a maid going to be burnt; how after other adventures he slays King Margon, returns to Arthur's court, fights with Kex to avenge the brother of the damsel, etc. (11) Meanwhile Perceval, leaving the damsel who has tended him right well, rides forth into a wood, where he is overtaken by a great storm of thunder and hail, after which he comes to the chapel where lies the body of the knight slain by the black hand. Perceval strives with the devil to whom this belongs, overcomes, and with the help of a hermit who tells him the tale of all the knights who had fallen there, buries the body. He then confesses to the hermit, who warns him not to think of acquiring fame, but rather to save his soul.

(12) Perceval, riding forth on the morrow, is met by the devil, who throws him from his horse; he finds another, mounts it, but coming to a stream luckily crosses himself, when it disappears; it was the devil.

(13) A damsel passes by with a bark, wherein Perceval mounts; she minds him of Blanchefleur, and desire masters him, but again he crosses himself in time, and ship and damsel vanish.

(14) A hermit comes who instructs him concerning all these things, brings him where he finds a fresh steed, and to a fair castle. Perceval overcomes a knight who would bar his passing, delivers the lady love of Dodinel from a felon knight; is appealed .to for help by a damsel of Blanchefleur's, oppressed by Arides of Cavalon.

(15) Setting off to the succour of his lady love, his horse falls lame, he comes to a smith, who tells him his name is Tribuet, the forger of the broken sword. Tribuet makes the sword whole, and bids Perceval guard it well, never had king or conqueror a better one.

(16) Perceval reaches Bel Eepaire, overcomes Arides, whom he sends to Arthur's court, bidding him announce his own arrival for Whitsuntide. He then quits Blanchefleur, and
(17) meets with the Coward Knight, who will not fight even when he sees two damsels carried off by ten knights. Perceval attacks the ravishers, the Coward Knight is drawn into the struggle, and quits himself valiantly. The rescued damsels bring the knights to their castle, where Perceval, sore wounded, remains for two months.

(18) Meanwhile Saigremors has announced Perceval's arrival at Camelot. Whitsuntide passing, all the knights set forth in search of him, and, amongst others, Boort; he meets his brother Lyonel led, bound and naked, by six knights, who scourge him, and at the same moment he hears the plaint of a maid to whom a knight is doing violence. Her he succours, then hurries after his brother, whom, meanwhile, Gauvaiu has rescued. Lyonel bitterly reproaches his brother for abandoning him, and falls upon him, sword in hand; Boort offers no defence, and would be slain but for a passing knight, Calogrinant, who pays for his interference with his life. Finally, heavenly intervention appeases Lyonel. Calogrinant is buried by a hermit.

(19) Perceval, healed, leaves the castle together with the Coward Knight, is present with him at a tournament, at which he distinguishes himself above all others, leaves his companion, to whom he gives the name Le Hardis, and
(20) meets Hector, who challenges him. The two fight, and well-nigh kill each other. To them, lying on the field of combat, appears an angel with the Grail, and makes them whole.

(21) Perceval rides on to Partinal's castle, before which stands a fir tree whereon hangs a shield. Perceval throws this down, whereupon Partinal appears and a desperate combat ensues, ended by the overthrow of Partinal, and, as he will submit to no conditions, his death. Perceval cuts off his head and makes for the Grail Castle, but only after a summer's seeking, lights upon it chancewise.

(22) As he nears the castle, the warders come to the King, telling him a knight is coming with a head hanging at his saddle-bow; hereupon the King leaps to his feet and is straightway made whole. PartinaPs head is stuck on a pike on the highest tower of the castle. After supper, at which the same mystic procession of talismans takes place as heretofore, the King learns Perceval's name, and thereby finds that he is his own sister's son. He would hand him his crown, but Perceval has vowed not to take it, his uncle living.

(23) He returns to Arthur's court, overcoming on the way seven knights, and tells his adventures, which Arthur has written down and kept in a box at Salisbury. The Grail damsel appears and tells Perceval his uncle is dead. Perceval goes to Corbierc accompanied by all the court, who assist at his crowning and remain with him a month, during which time the Grail feeds all with the costliest foods. He marries his cousins, the two Grail-bearers, to two valiant kings, and reigns in peace for seven years.

(24) After which time he follows a hermit into the wilderness, accompanied by Grail, lance, and holy dish. He serves the Lord for ten years, and, when he dies, Grail, lance, and dish were doubtless carried up to heaven, for since that day no man saw them.

(d) GERBERT

(According to Birch Hirschfeld interpolated between Gautier and Manessier, and joining on therefore to the last incident in Gautier.)*

* It is by no means clear to me that Gerbert's portion of the Conte du Graal is an interpolation. I am rather inclined to look upon it as an independent finish. As will be shown later on, it has several features in common with both Mabinogi and Wolfram, features pointing to a common prototype.

(1) Perceval's sin in having indirectly caused the death of his mother disables him from making whole the broken sword, and he must set forth again in search of the Grail. In the night he dreams a danger threatens his sister, and on the morrow he wakes up in open field, the Grail Castle having vanished.

(2) He comes to a fair castle in the midst of a meadow, and, finding the door shut, knocks at it with his sword till the latter breaks. An old man appears, and tells him the broken sword will cost him seven years more wanderings until he come again to the Grail Castle. All he can do for Perceval is to give him a letter which heals the wounded and makes the wearer invincible. (

3) Perceval riding thence through country that the day before was waste and folkless, finds it now well cultivated and peopled; all press round him and bless him for the change wrought by his asking concerning the Grail.

(4) He comes to a castle wherein is a forge guarded by two serpents, and on it was a sword forged for a year, and it might not be broken, save in a certain danger, or mended save at the same forge. Perceval, after resisting the devil in the shape of a fair maid, attacks and overcomes the two serpents, and has his sword mended by the blacksmith, who tells him how he broke it at the gate of Paradise.

(5) After making whole by his letter two knights of the Round Table who had lost their wits in Castle Dolorous, Perceval comes to Carlion, to Arthur's court, and accomplishes the adventure of the Perillous Seat which a fairy had sent to Arthur. Only the destined Grail-finder might sit in it. Six knights who had previously essayed the feat had been swallowed up by the earth; they reappear when Perceval is successful.

(6) Perceval is called away from the court by a forsaken damsel, whose false lover he compels to marry her; then, after overcoming fresh temptation in damsel-shape, he comes to his sister's castle, overcomes her adversary, who turns out to be Mordret, and reaches the Castle of Maidens, where he is healed of his wounds by the lady of the castle, his cousin. She tells him of his mother, Philosofine, and how the Grail was taken from the ken of man owing to the sinfulness of the world. Perceval leaves his sister in this castle where dames are chaste and damsels maids.

(7) Returning to court, whither Mordret had preceded him in sorry plight, Perceval is mocked at by Kex, whom he overcomes, and afterwards meets Gauvain and Tristan.

(8) Leaving the court, he meets with four knights carrying their father, mortally wounded, accompanies them to their castle, recognises in the wounded knight, Gornumant, who had knighted him, swears to avenge him, tells all that has befallen himself, and learns that the cause of his successive failures is his forsaking his betrothed, Blanchefleur, whom he knows to be Gornumant's niece. He is told that if he listen heedfully to mass and marry the damsel all will be well, and he will learn the secrets of lance and Grail. But first Perceval overcomes a hideous hag, who by night brings to life Gornumant's enemies slain during the day. She has a potion, whereof Christ made use in the sepulchre, and with it she quickens the dead. She recognizes Perceval and acknowledges him as her conqueror, yet while she lives he shall know nought of the Grail; she works by order' of the King of the Waste City, who hates all Christian folk. Perceval tries the virtue of the potion on the most valiant of his enemies, with whom he engages in a fresh and desperate struggle, heals Gornumant with it, and sets off to marry Blanchefleur, as he is wishful to live cleanly and fly deadly sin.

(9) She is overjoyed at his arrival; preparations are made for the marriage; the night before, she comes to his bedside in smock and mantle, and they pass the night side by side, but with the sheet between them. The wedding follows, and then, fearful of losing the heavenly joy for sake of carnal longing, they resolve to resist the devil and live virgin-wise, for virginity surpasseth aught else, even as the topaz does crystal. Perceval, in a dream, is assured that of his seed shall be the Swan Knight and the deliverer of the Holy Sepulchre. Meanwhile he is still to search after lance and Grail.

(10) On the morrow he quits Blanchefleur, "maid she laid her to bed, maid she arose; frees a maiden pursued by a brutal knight;
(11) comes to a castle where the wayfarer must first fight against four knights and then against the lord of the castle: does away with this custom;
(12) comes to cross roads, whereof one is safe and easy, the other adventurous and full of danger; meets a knight all on fire; sees two hermits, one kneeling at a cross, the other scourging it; then a wonderful beast, a doe followed by fawns, which assail and devour her;
(13) is presented at a hermit's with a shield none but the Grail-winner may wear, after which the table heretofore meanly spread is covered with rich fare, and learns the meaning of the mystic scenes he has witnessed.

(14) He is summoned by a damsel, who tells him of the Dragon King, lord of a heathen folk dwelling in mid-sea, possessor of a shield whereon is painted a dragon that belches forth flame. Perceval sets forth to attack him, resists the devil who dwells in the dragon head, thanks to his miraculous shield whereon the cross is painted, and forces him to flee; continues the fight against the Dragon Knight without his shield, and slays him, but not till he has repented him of his sins.

(15) Meanwhile a thief has made off with the shield, in pursuing whom Perceval comes to an abbey, where he learns the story of Joseph of Arimathea. Some forty years after the Crucifixion lived a heathen king, Evelac, in Sarras, wheref rom the Saracens have their name, sore pressed by Tholomes, King of Syria. But Joseph of Barimaschie, who had been five years in Pilate's service, comes to him, and with him his brother-in-law, Seraphe; he promised the King victory if he would let himself be baptized. The King consented, and received the name of Mordrach, Joseph then came to this land, and with him sixty folk and two fair ladies, whereof the one, Philosophine, bore a plate, the other an ever-bleeding lance, whilst Joseph had a vessel, never saw man a fairer one. But King Crudel flung Joseph and his companions into prison, where they dwelt forty days, but it harmed them not, as through the Holy Grail they were filled with great plenty and had every wish fulfilled. Now, Mordrains, learning this, brought together a great host, invaded King Crudel's lands, attacked and slew him. Mordrains, disarming, was found to be covered with wounds, none of which he had felt. On the morrow Joseph put up a table, altar-wise, and thereon laid the Grail, which Mordrains seeing, pressed near to. But an angel with a fiery sword kept him back, and a voice assured him he had laid such a burden on his shoulders as he might not pass away, nor would his wounds be healed until should come the true knight, loved of Christ, sinless, and in his arms he, Mordrains, should die. And till then the Host should be his only food. Since then three hundred years have passed, and the monks have heard that the knight is in the land who shall ask concerning lance and Grail, and thereby heal the king.

(16) Perceval leaves on the morrow and comes to a castle wherein is a coffin, brought thereto in a boat drawn by a swan; none save the best knight in the world may open it. All have tried, even Gauvain, and failed. Perceval succeeds, and finds in the coffin the body of a knight, former lord of the castle, and a letter setting forth that he who should open the coffin was his murderer. Perceval, attacked in consequence by the dead man's son , defends himself by making a buttress of the youngest son's body. Afterwards he overcomes the folk of the castle, and delivers Gauvain, held prisoner therein.
(17) Perceval, after confessing his sins to a hermit, has an adventure with the devil, who comes out of a tomb, but whom he forces back therein.

(18) He then succours a maiden whom her jealous lover has thrown into a fountain;
(19) punishes a damsel who tempts him in traitrous-wise;
meets with and is sore pressed by a giant, whom he overcomes;
(20) has a fresh and victorious encounter with Kex, and, finally,
arrives at crossways, is directed by the cross to the Fisher King's court, reaches it, asks straightway for the Grail, is questioned by the King and relates his allegorical adventures. At table the Grail appears, followed by lance and sword. Perceval pieces together the sword, and the King, full of joy, embraces him.

Wolfram von Eschenbach's Parzival

Gahmuret, Parzival's father, goes to the East, takes service with Baruc, wins the love of the heathen queen Belakane, but after remaining with her a short time forsakes her, promising to return if she become Christian. She bears a son, and names him Feirefiz. Gahmuret by his prowess at a tournament wins the love of Herzeloyde, whom he marries on condition he may go a tourneying every month. Hearing his old lord Baruc is in danger, he hastens to his aid, and is slain. Herzeloyde on receipt of the news resolves to withdraw to the wilderness, and bring up her son in ignorance of knighthood.

From this point up to and including the adventure with Orgeuilleuse, where Chrestien's share of the Conte du Graal breaks off, Wolfram agrees very closely with Chrestien. It has been much debated in Germany whether he really had any other model but Chrestien, and whether his alleged model Kyot be not a feigned source to justify his departure from the story as found in the Conte du Graal. A brief outline of the arguments for and against this view will be found in Appendix A. The chief points of difference in the portion common to the two poets are: the more important position in the narrative assigned to Perceval's cousin, whom Wolfram names Sigune, who is fed from the Grail by the Grail messenger, the loathly damsel, and about whose loves with Schianatulander Wolfram has left fragments of another poem, Titurel. Parzival meets her immediately after his adventure with the lady of the tent. Parzival's love is named Condwiramur. On the first night of their marriage he' leaves her maid (as in Gerbert's version). But the most important peculiarity of Wolfram's poem is his account of the Grail itself, a stone which yields all manner of food and drink, the power of which is sustained by a dove, which every week lays a Host upon it, given, after the fall of the rebel angels, in charge to Titurel and his dynasty, by them preserved in the Grail castle, Montsal vatch, guarded by a sacred order of knighthood whom it chooses itself The knights are vowed to virginity, the king alone being allowed marriage. The cause of the maimed king's (Amfortas) hurt is his having taken up arms in the cause of worldly and unlawful love. When Parzival leaves the Grail castle after the first visit, he is mocked at by the inmates for having omitted the question. More stress is laid on the broken sword, connected with which is a magic spell Parzival must master before he can become lord of the Grail castle. The " loathly damsel," Kundrie, is also a much more important person with Wolfram than with Chrestien, and she is brought into contact with Parzival's cousin, Sigune. Parzival's love for his wife is dwelt upon at length, and he is urged by the hermit rather to rejoin her than to seek the Grail.]

After the adventure with Orgueilleuse, Wolfram continues as follows: The lord of the magic castle, wherein are kept prisoners Arthur's mother and the other queens, is Clinschor, nephew of Virgilius of Naples, who took to magic after his unmanning at the hands of King Ibert, whose wife, Iblis, he loved. Gawain overcomes the magician, and, both unknowing, fights with Parzival. The latter, after many lesser adventures, meets his half-brother Feirefiz, and sustains with him the hardest of all his fights. At length recognition is brought about, the two embrace, and repair to Arthur's court. Cundrie nears once more, tells Parzival he has been chosen Grail king, that his wife and twin sons, Loherangrin and Kardeiz, have been summoned to the Grail castle, and that the question will now free Amfortas and his land. With Cundrie and Feirefiz, Parzival rides to the Grail castle, meets his wife, together they all behold the talismans, save Feirefiz, to whom as a heathen the sight of the Grail is denied. But he is baptised, weds Eepanse de Schoie, the Grail damsel, the two return to India, and from them is born Prester John. Parzival rules over his Grail kingdom. Of his son Loherangrin it is told how he is led to the aid of the Duchess of Brabant by a swan, how he marries her on condition she inquire not as to his origin, and how, on her breaking the command, the swan carries him away from her.

Heinrich von dem Turlin

The Gawain Episodes of Dim Crone. The parallelism of Heinrich's poem with those of Wolfram and Chrestien begins about verse 17,500 with an adventure of Gawain's corresponding to Inc. 13 in Chrestien (Tournament for the hand of Tiebaut of Tingaguel's daughter, episode of the two sisters, combat with Melians de Lis). In Heinrich the father is named Leigamar, the eldest daughter Fursensephin, (Fleur sans epine?), the youngest Quebelepluz, where Heinrich has taken a French phrase setting forth the greater fairness of the damsel for a proper name.

Inc. 14 in Chrestien then follows with these differences: the name of the castle is Karamphi; Gawain and the facile damsel are surprised by the latter's brother, and it is her father who, to avenge the wrong done his house, makes Gawain swear that within a year he will either seek out the Grail or return as prisoner to Karamphi. Chrestien's Inc. 15 is of course missing, the story going straight on to Inc. 16, meeting with the wounded knight (here Lohenis) and his lady love Emblie, who by treachery deprive Gawain of his steed; then the arrival at the Castle of Wonders, and the night passed in the enchanted bed, where the hero is overwhelmed with crossbolts shot at him by invisible foes. The plucking of the flower from the enchanted garden at the bidding of a damsel (Orgueilleuse in Chrestien and Wolfram, here Mancipicelle), and the meeting with and challenge by Giremelanz follow. Arthur's court comes to the Castle of Wonders to witness the combat. Gawain and Giremelanz are reconciled, the latter marries Gawain's sister, and Gawain himself sets off to search for the Grail.

[Adventures then follow which correspond to nothing in Chrestien or Wolfram, in which Gawain wins talismans destined to aid him in his search.]

Gawain sets forth on his quest accompanied by Kay, Lancelot, and Calocreant. They part at crossways. Gawain comes to the sister of the magician (anonymous in Chrestien, Klinschor in Wolfram, here Gansguoter) of the Castle of Wonders. She bids him take heed, if he wish to see the Grail, he be not overcome by sleep, and for this that he drink not overmuch; as soon as he saw it and its accompanying damsels, he was to ask about it. If he neglected this, all his past and any future toil would be useless. On his way to the Grail castle, the hero meets with all sorts of dangers, and obstacles, and wonders; amongst others, passing the night in a castle where he is tended by invisible hands. After month-long wanderings he meets with Lancelot and Calocreant, and learns that Kay, in a vain attempt to penetrate to the Grail, has been flung into prison. The three comrades then come to the Grail castle.

They are led into a hall which passes in splendour aught earthly eye ever saw. The floor is strewn with roses, on a bed lies an old man in gold embroidered garments, and watches two youths playing at chess. Towards night the hall fills with knights and dames, a youth enters bearing a sword which he lays before the old man. Gawain is pressed to drink; but refuses, not so his two companions, who straightway fall asleep. Then enter two damsels bearing lights, followed by two knights with a spear, and two more damsels with a "toblier" (tailleor, plate) of gold and jewels. After them comes the fairest woman ever God created, and with her a maiden weeping. The spear is laid on the table, by it the "toblier" wherein are three drops of blood.

In the box borne by the fair lady is a piece of bread, one third part of which she breaks off and gives to the old man. Gawain recognising in her Gansguoter's sister, stays no longer, but asks what these wonders mean. Straightway knights and dames all with mighty shout leap from table, and great joy arises. The old man says what he has seen is the Grail; none saw it before save Parzival, and he asked not. By his question Gawain has delivered from long waiting and suffering both those which are dead and those which live. The old man himself and his companions are really dead, though they seem it not, but the lady and her damsels are living; for their unstained womanhood God has granted them to have the Grail, and therewith yearly to feed the old man. All Gawain's adventures latterly have come from the Grail. Now he has ended all, he is to take as prize of his knighthood the sword which will help him in every danger. After him no man shall see the Grail; further concerning it he must not ask, nor may know more. At daybreak the old man's tale ends, and he with his whole court vanish, leaving only the lady with her five damsels.

[After releasing Kay, and undergoing other adventures, Gawain returns to Arthur's court.]

The Petit Saint Graal or Didot-Perceval*

* In the solitary MS. which gives this version, it follows, as has already been stated, prose versions of Eobert de Borron's undoubted poems, " Joseph of Arimathea " and " Merlin."

Prologue

After the choosing of Arthur to be King, Merlin comes to the court, and tells how Arthur is Uther-Pendragon's son, brought up by Antor as his son. All rejoice at this, especially Gauvain, son of Lot. After dinner the barons bring Merlin to Arthur, and tell him how he was the prophet of TJther-Pendragon, and had made the Bound Table. Arthur promises to honour Merlin. The latter calls him apart with Gauvain and Key, and tells him how, in the time of Uther-Pendragon, the Round Table was made after the pattern of one Joseph constructed when he separated the good from the evil. Two Kings of Britain before had been Kings of France, and conquered Borne; Queen Sibyl and Solomon had prophesied Arthur should be third, and he, Merlin, was the third to assure him of it.

But this could only be if Arthur established the Bound Table as Merlin directed. Now the Grail had been given Joseph by our Lord himself, and at His command Joseph led a great folk into the desert. And when evil befell them Joseph, at our Lord's command, made a table; whereat one place was left empty in remembrance of Judas. But Moyses, a false disciple, sat therein, but sank into the abyss, whereout he shall not come until the time of Antichrist. Our Lord made the first table; Joseph, the second; he, Merlin, the third. The Grail was given into the keeping of the rich Fisher King; but he was old, full of sickness, and should not win health till a knight came, having sat at the Bound Table, true man of God and of Holy Chiirch, and the best knight in the world for feats of arms. He must ask the rich fisher of what use is the Grail; then the King would be cured of his infirmity, the enchantments of Britain would cease, arid the prophecy be fulfilled. Should Arthur do this, great good would come of it; he, Merlin, must go, as he could not often show himself to the people.

Whereupon he departs to Ortoberland, to Blaise, his master, who writes down these things, and by his writings we know them. The son of Alein le Gros is a child named Percevaux, and as Alein is dying he hears the voice of the Holy Ghost saying, Know thou art near thy end, and wilt soon come into the fellowship of Jesus Christ. Brons, thy father, dwells in these isles of Ireland, and with him is the Grail. And he may not die until thy son finds him, to whom he shall commend the grace of the vessel, and teach the secret words Joseph taught him, then shall he be cured of his infirmities. And I command thy son that he go to the court of Arthur, where he shall be taught how he may find the house of his grandfather. Alein dies, and Percevaux mounts his horse and comes to Arthur's court, and asks arms from him, and stays there and is much loved.

(1) Arthur proposes holding a tournament at Easter, the greatest the world had seen, to honour the Bound Table. Perceval at first takes no part in the tournament; but afterwards, for love of Aleine, niece of Gauvain, who incites him thereto, and sends him. a suit of red armour, he enters the lists unknown, and overbears all opponents, so that all say he should fill the empty place at the Round Table. Perceval claims the empty place from the King, and when refused threatens to return to his land and never visit the court again. Arthur yields, and Perceval seats himself. Then the rocks and the earth groan dolorously, and a voice reproaches Arthur with having disobeyed Merlin's command. Were it not the goodness of Alein le Gros Perceval had died the death of Moys. Now should Arthur know the vessel our Lord gave Joseph was in the keeping of the rich fisher, and he was ill and infirm, and until the best knigbt in the world should come might not die. And when that knight should come to the rich fisher and ask concerning the vessel, then should he be cured, but die within three days after giving the vessel to that knight, and teaching him the secret words handed down by Joseph. Thus the enchantments of Britain should cease.

(2) Perceval swears not to lie one night where he had lain the night before till he find the lich fisher. Gauvain, Sagremors, Beduers, Hurgains, and Erec swear the same. The knights set forth amid general lamentation. They part at a chapel, and the story follows Perceval.

(3) He comes, after two days, upon a damsel weeping over a knight, Hurganet, one of the Round Table, who had gone forth on the Grail Quest. He had delivered her from a giant, and ridden with her into a tent where they found knights and ladies, who warned them not to await the owner, the "Orgoillos Delandes," who would kill him. And whilst speaking a dwarf entered, scourge in hand, who threw down the tent. The Lord of the Tent then appeared, clad in red armour, and slew Hurganet. Perceval determines to avenge his death; rides to the tent with the damsel; is warned of its inmates; is surprised by the dwarf, who smites the damsel with his scourge, whereupon Perceval fells him to the ground. The Knight of the Tent appears; after a desperate struggle Perceval overcomes him and sends him with the damsel to Arthur's court. She had fain stayed with him, but he thought of other things.

(4) Perceval comes to the finest castle in the world, enters, and finds no inhabitant. Only a chessboard he finds. He begins to move the pieces, and they play against him, and he is checkmated three times running. Full of anger he prepares to throw the chessmen into the castle mO at suddenly a damsel shows herself and reproaches him. He will abstain if she comes to him. She consents, and after her squires and maidens have disarmed Perceval he joins her. Overcome by her beauty he requests her love. She will grant it him if he capture the white stag of the wood. She lends him her hound, and recommends him to take the utmost care of it. Perceval chases the stag, captures it, and, having cut off its head, starts back. But meanwhile an old woman has carried off the hound. She will only give it up a if Perceval will go to a grave whereunder is a knight painted, and say: " Felon, he that put you there." Perceval complies; whereupon appears a knight on a black horse armed in black. They strive, and Perceval overcomes him. But meantime a second knight has carried off both the stag's head and the hound from the old woman. Perceval'.s adversary flees to the tomb, which closes upon him, and Perceval follows the second knight after a vain attempt to get help from the old woman.

(5) Him he found not; but after feats longer than I can tell, comes to his father's house, where he was born. He only finds his sister and a niece. The former tells him concerning her brother, who went to Arthur's court; whereupon their mother died of grief. Perceval reveals himself, and is amazed at what she relates concerning the Grail and its guardian, and asks if he may come to behold it. She answers, Yes; whereupon he vows not to rest till he have found it. She attempts to dissuade him, but he remains firm. She then urges him to go to their uncle, who is a hermit, to whom he may confess the sin of his mother's death, and who will advise him concerning the Quest.

(6) Both proceed thither. He rejoices to see them, and asks if Perceval has been to the house of his father, guardian of the vessel named Grail, and, on hearing that he has not, tells him how at the table which Joseph and himself had made, the voice of the Holy Ghost had come to them, telling them to go westward, and ordering the rich fisher, his father, to come to that land where the sun goes down (avaloit), telling him he should not die till the son of Alein had become the best knight in the world. Perceval had been chosen to do his Lord's service; he is to slay no knight nor to lie with any woman, that being luxurious sin. His sins have prevented his reaching Brons. He is to be careful to keep himself from sin and felony, being of a race our Lord so loved that He committed His blood to their keeping. Much else he says, and on the morrow Perceval and his sister ride forth.

(7) They meet a knight who challenges them. Perceval, thinking of the damsel who had given him the hound, at first pays no attention, but then overcomes and slays him. Perceval is much grieved at having so soon broken his uncle's injunction. On the morrow he leaves his sister, promising to return so soon as he may.

(8) He meets a knight, accompanied by a damsel the most wonderfully ugly nature ever made, whereat he signs himself and laughs. The knight, indignant, challenges him, but is overcome and sent with the damsel to Arthur's court. Kay makes mock of them; but Arthur reproves him and receives them courteously. They remain at the court, and know that she was the most beautiful woman in the world!

(9) Perceval comes to a ford and is challenged by its guardian, whom he overcomes. His name is Urban of the Black Thorn; his lady had set him to guard the ford. Her castle vanishes with a great noise, and she comes to her lover's aid with her maidens in shape of birds. Perceval slays one who becomes a woman, and is carried off by the others to Avallon.

(10) Perceval comes to a tree at the crossing of four roads, among its branches he sees two naked children of seven years old. They speak to him concerning the Grail, and direct him to take the road to the right. They vanish, and a voice tells him to heed their counsel.

(11) Perceval comes to a river whereon are three men in a boat, and the master of the boat bids him go down the stream till he should come to his house. Perceval rides a whole day without finding it, and curses the fisher. At last he comes to a castle with lowered drawbridge, enters, and is robed in scarlet by two squires. Meanwhile four attendants have carried the Fisher King, father of Alein, and grandfather of Perceval, into the hall. The King wished to do Perceval what honour he might. They eat, and whilst at table a squire comes out of a chamber, and brings in both hands a lance, whence flows a drop of blood. Him follows a damsel bearing two silver plates and clothes; then a squire with a vessel in which was our Lord's blood. All bow as he passes, and Perceval had fain asked, but he fears to displease the King, minding him of the worthy man to whom he had confessed, and who forbade his speaking too much and enquiring overmuch for a man of idle words is displeasing to our Lord. All night Perceval thinks of the lance and of the Grail, and in the morning, on waking, finds neither man nor woman. He sets forth to seek some one, but in vain, and is greatly distressed.

(12) He finds a damsel weeping bitterly, who, seeing him, cries out: "Percevaux le Gallois, be accursed, unhappier art thou than ever, having been in the house of the rich Fisher King, and not having asked concerning the Grail. Thy Lord hates thee; and 'tis wonder the earth do not open beneath thee." Had he not seen Grail and lance pass? Had he asked what one did with them, the King, cured of his infirmity, would have returned to his youth; our Lord's prophecy to Joseph been fulfilled, and the enchantments of Britain undone. But Perceval is neither wise, valiant, nor true man enough to have charge of the blood. But he shall come again and ask concerning the Grail, and his grandfather shall be cured.

(13) The damsel departs, and Perceval, unable to find his grandfather's house, rides on and comes to a tree under which a damsel is sitting, and in whose branches the stag's head, which had been carried off from him, is hanging. Perceval takes it, and when his hound following a stag comes up, takes possession of it likewise. But the knight who had taken them appears. Perceval fights with and overcomes him; learns that he is the brother of the Knight of the Tomb, who lives therein with his love, sister of the damsel for whose sake Perceval had hunted the stag. To her Perceval now returns, gives her hound and stag's head, and then departs refusing the offer of her love, even to stop one night with her.

(14) Perceval wanders for seven years achieving many feats, and sending more than one hundred knights prisoners to Arthur; but, not being able to find his grandfather's house, he falls into such melancholy as to lose his memory, so that he minds him no more of God, and never enters Church. One Good Friday, fully armed, he meets a knight and ladies in penitents' dress, who reproach him for going armed on a day that our Lord was crucified. Perceval repents; returns to his uncle, the hermit; learns that his sister is dead, and does penitence. The songmen, in their pleasing rhymes, say nothing of this; but we tell you of it as we find it in the tale Merlin made Blaise write down.

(15) Perceval rides forth and meets seven squires of Melianz de Liz, who is going to a tournament at the White Castle, the damsel of which is to be the victor's prize. All the knights of the Eound Table will be there, having returned that "Whitsuntide from the Quest of the Grail without achieving aught. Perceval leaves the squires and come to a castle where he puts up. His host urges him to take part in the tournament. The morrow they ride forth and look on; Melianz wears the scarf of the lady of the castle; he and Gauvaiii prove themselves the best knights, the onlooking ladies know not to whom to award the prize. The next day, Perceval, having resolved upon taking part, accepts the scarf of his host's daughter, overcomes all adversaries, and sends steeds to the lady in return for her scarf. Being asked by his host if he will not woo the damsel of the White Castle, Perceval answers he may not take wife. Then appears an old man who reproaches Perceval for going to a tournament, and with forgetting his vow to sleep no two nights in the same house till the Quest be accomplished. He is Merlin, come from Hortoblande, to say that owing to the prayers of Perceval's uncle, our Lord wills that the latter may have his blood to keep. He is to go to his grandfather. Perceval asks when he shall get there. " Before a year," is the answer. " 'Tis a long time." " Not so," says Merlin, who leaves him, and tells all to Blaise, from whose writing we know of it.

(16) That same night Perceval comes to his grandfather's house, is received by the Fisher King, and as they sit at table the Grail appears, and the relics with it, and when Perceval sees it he asks to what use is the vessel put 1 Forthwith the King is cured, and his being changed. Perceval must say first who he is before learning such holy things. Upon learning it is his grandson before him, the King leads him to the Grail, and tells him with this lance Longis pierced the side of Jesus Christ, whom he knew in the flesh. In this vessel is the blood, Joseph caught as it ran to the ground. It is called Grail because it is agreeable to worthy men; none may sin in its presence. Then Brons, kneeling, prays, and the voice of the Holy Ghost tells him the prophecy will be fulfilled; and he is to teach Perceval the secret words our Lord on the cross told Joseph, and Joseph told him. He does, but I cannot and may not say what these words were. Then angels carry him off; and Perceval remains, and the enchantments of Britain and of the whole world cease. And that same day Arthur and his knights sitting at the Round Table are aware of a great noise, and the seat is made whole again which had broken under Perceval. Merlin appears to Blaise, tells him his work is ended, and takes him to Perceval, who was right glad of his company.

Epilogue

Merlin comes to Arthur's court and relates all that had taken place. The knights, finding the Quest of the Grail is over, and mindful of Merlin's former words, urge Arthur to invade the continent. He does so, overcomes Frollo, King of France; refuses tribute to the Emperor of Borne, overcomes him, but is recalled to England on learning Mordret's treachery. The latter is slain; but Arthur, wounded mortally, is carried to Avallon to be healed of Morguen, his sister. Lastly, Merlin tells Perceval how he will withdraw from the world, and be no more seen of men. And the tale says no more of Merlin and the Grail.

MABINOGI OF PEREDUR

The Mabinogi of Peredur ab Evrawc. Evrawc, Earl of the North, has seven sons, six of whom, like himself, fall in tournaments and combats. His wife carries off her youngest son, Peredur, to the desert, and forbids horses or arms being shown to him. He grows up strong and active, and can outrun his mother's goats and hinds.

(1) One day he sees three knights passing Gwalchmai, the son of Gwyar, and Geneir Gwystyl, and Owain, the son of Urien. His mother declares them to be angels; whereupon he determines to join them. He questions Owain concerning his accoutrements and the use of his weapons. His mother swoons away at the thought of his leaving her; but he picks out a horse and saddles it. Before leaving, his mother counsels him to repeat his paternoster wherever he sees a church; to take food and drink if none offer them; to aid when any outcry is, especially a woman's; if he sees a fair jewel' to take it and give it to another; to pay his court to fair women whether they will or no.

(2) After two days and nights Peredur comes to a tent, where he finds a damsel. Half of the food and drink she has he takes, half leaves to her; asks her for her ring at leaving, which she gives him. Her lord returning, is jealous, and sets forth to avenge his supposed wrong.

(3) Peredur journeys on to Arthur's court. A knight has been there before him, and grievously insulted Gwenhwyvar by dashing a goblet of wine in her face, and carrying the goblet out, and has dared any to avenge the insult; but all hang their heads. Peredur enters the hall and demands knighthood. On Kai's protesting he is too meanly equipped, a dwarf, who, with his female companion has been a year at Arthur's court without speaking, salutes him as the flower of knighthood. Kai strikes him for this, and kicks the female dwarf, who repeats the salutation. Kai bids Peredur seek the knight and win back the goblet, then shall he have knighthood. Peredur does so, and slays the knight. Owain, who has followed, shows him how to undo the armour and to clad himself in it, and bids him back to Arthur. But Peredur refuses, he will not come back to the court till he Lave avenged the injury done by Kai to the dwarf and dwarfess.

(4) Peredur overcomes sixteen knights and sends them to Arthur with the same message.

(5) Peredur comes to a castle by a lake, and sees a venerable man sitting by the lake and his attendant fishing, and the old man is lame. And Peredur enters the castle, and is practised in the use of weapons, and learns courtesy and noble bearing; and the old man is his uncle his mother's brother. He is to leave his mother's habits and discourse, and if he sees aught to wonder at, not to ask the meaning of it.

(6) Peredur leaves his uncle and comes to a castle where dwells a second uncle of his brother likewise of his mother. His strength is tested by his having to cut through an iron staple with a sword. Twice he does it and the broken pieces re-unite, but the third time neither would unite as before. He has arrived at two-thirds of his strength, and when he attains his full power none will be able to contend with him. Whilst talking, two youths enter the hall bearing a mighty spear with three streams of blood flowing from the point to the ground. All wail and lament; but as Peredur is not vouchsafed the meaning of what he sees he forbears to ask concerning it. Then enter two maidens with a salver in which a man's head swims in blood. The outcry redoubles. Peredur retires to sleep.

(7) On the morrow, with his uncle's permission, he rides forth, finds a beautiful woman lamenting over the corpse of a knight. She reveals herself as his foster-sister; calls him accursed for causing his mother's death by leaving her; and tells him it is her husband she mourns for, slain by the Knight of the Glade. Peredur meets the latter, overcomes him, and makes him take his foster-sister in marriage.

(8) Peredur comes to a castle where are eighteen youths and five maidens, and he had never seen one of so fair an aspect as the chief of the maidens. A flask of wine and six loaves are brought by two nuns, and that must suffice for all. The youths press the maiden to offer herself to Peredur as his wife or lady love. She refuses; but consents when they threaten leaving her to her enemies. She comes weeping to Peredur and relates how she is besieged by an earl who seeks her hand. She implores his aid, and offers to place herself in his hands. Peredur bids her go sleep, he will assist her, The next day he overthrows the master of the household of the earl. To save his life the latter must deliver up one-third of the besieged maiden's lands. The second day it fares the same with the earl's steward; the third with the earl himself. Peredur thus wins back all his hostess' lands, and tarries with her three weeks; but for her love he would not have stayed so long.

(9) Peredur next meets the Lady of the Tent, ill-entreated of her husband concerning him. Him he overcomes, compels to acknowledge her innocence, and sends both to Arthur.

(10) Peredur comes to the castle of a tall and stately lady, who bids him escape from the sorceresses of Gloucester, who will attack the castle that night; but he resolves to remain, and defends one of the watch when overtaken by a sorceress. The latter hails him by his name. She foreknows she is to suffer harm from him. If he will go with her he shall learn chivalry and the use of arms. Peredur consents on her promising to refrain from injuring the countess, and stays with her three weeks.

(11) Peredur comes to a hermit's cell. In the morning it has snowed. A hawk has killed a fowl in front of the cell, but is scared away by Peredur's horse; a raven has alighted on the bird. Peredur likens the blackness of the raven and the whiteness of the snow and the redness of the blood to the hair and the skin and the two red spots on the cheeks of the lady he loves best. Whilst thus lost in thought, Arthur and his household come up with him, but fail to recognise him. A youth accosts him, but receives no answer; whereupon he thrusts at Peredur but is struck to the ground. Twenty-four youths essay the same, and are repulsed in like manner. Kai then comes and speaks angrily, but Peredur breaks his arms for him. Gwalchmai then approaches him courteously, learns his name, and brings him to Arthur, who does him honour. Thus all return to Caerlleon.

(12) Peredur solicits the love of Angharad Law Eurawc. and when she denies him, vows to speak to no Christian till she loves him.

(13) Peredur comes to the castle of a huge grey man, a heathen, after slaying a lion, his porter. The grey man's daughter warns him of her father, and at his request brings his horse and arms to his lodging. Peredur overcomes the vassals, and slays the sons of the grey man, and sends the whole household to Arthur to be baptized.

(14) Peredur slays a serpent lying upon a gold ring, and wins the ring. For a long time he speaks to no Christian, and loses colour and aspect through longing for Arthur and his lady love. He returns to Arthur's court, but none know him, and he suffers Kai to thrust him through the thigh without his saying a word. He overcomes many knights, and at length Angharad Law Eurawc confesses her love for him. He remains at Arthur's court.

(15) Peredur comes to the castle of a huge, black, one-eyed man. The latter's daughter warns him against her father. But Peredur stays, overcomes the latter, and learns how he lost his eye. On the Mound of Mourning is a cairn, in the cairn a serpent with a stone in its tail, the virtue whereof is to give as much gold to the possessor as he may desire. In fighting the serpent he had lost his eye. He directs Peredur to the serpent, and is slain by him. Peredur refuses the love of the maidens of the castle, and rides forth.

(16) He comes to the palace of the son of the King of the Tortures. Every day the Addanc of the Lake slays them. Whilst at discourse a charger enters the hall with a corpse in the saddle. They anoint the corpse with warm water and balsam, and it comes to life. The same happens with two other youths. The morrow they ride forth anew against the Addanc, refusing Peredur, who would go with them; but he follows and finds seated on a mound the fairest lady, who, if he will pledge her his love, will give him a stone by which he may see the Addanc and be unseen of it. He promises, and she gives him the stone, telling him to seek her in India. Peredur passes through a valley wherein is a flock of white sheep, and one of black, and when they cross the river flowing through the valley they change colour. He learns of their shepherd the way to the Addanc's cave, slays it, meets his three companions of the night before, who tell him it was predicted that he should slay the monster, offers them its head, refuses their sister whom they proffer him in marriage; accepts the services of a youth, Etlym Gleddy v Coch, who wishes to become his attendant, and rides forth.

(17) He comes to the court of the Countess of Achievements, overthrows her three hundred knights; but learning she loves Etlym resigns her to him.

(18) Peredur, accompanied by Etlym, comes to the Mound of Mourning, slays two out of the three hundred knights he finds guarding the serpent, slays the latter, repays the remaining hundred knights all they have spent, gives Etlym the stone and sends him back to his love.

(19) Peredur comes to a valley wherein are many coloured tents, lodges with a miller, from whom he borrows food and lodging, and learns that a tournament is forward. He overcomes all the knights present, and sends their horses and arms to the miller as repayment. The Empress of the Tournament sends for him, he repels her messengers thrice, the fourth time he yields. She reveals herself as the lady who had helped him against the Addanc, and she entertains him for fourteen years.

(20) Arthur is at Caerlleon-upon-Usk, with him his knights, and among them Peredur. There enters, riding upon a yellow mule, a maiden of hideous aspect. She greets all save Peredur, to whom she reproaches his silence at the court of the Lame King; had he asked the meaning of the streaming spear and of the other wonders the King would have regained health and the dominions peace all his misfortunes are due to Peredur. She then tells of a castle where are five hundred and seventy knights, each with the lady he loves best there may fame be acquired; and of a castle on a lofty mountain where a maiden is detained prisoner, whoso should deliver her should attain the summit of the fame of the world. Gwalchmai sets forth to release the imprisoned maiden, Peredur to enquire the meaning of the bleeding lance. Before they leave a knight enters and defies Gwalchmai to single combat, for that he had slain his lord by treachery.

(21) Gwalchmai meets a knight who directs him to his own castle, where he is welcomed by his sister. The steward of the castle accuses him to the knight of being the slayer of his, the knight's, father. Gwalchmai demands a year to acknowledge or deny the accusation.

(22) Peredur, who, seeking tidings of the black maiden, but finding none, has wandered over the whole island, meets a priest who chides him for being in armour on Good Friday. Peredur dismounts, asks the priest's blessing, and learns of a castle where he may gain tidings of the Castle of Wonders.

(23) Peredur proceeds thither, and meets the King of the castle, who commends him to his daughter, by whom he is well received. A little yellow page accuses him to the King of winning his daughter's love, and advises that he should be thrown into prison. But the damsel befriends him, and assists him to take part in a tournament, where, for three days, he overthrows all opponents. The King at last recognises him, and offers him his daughter; but he refuses and sets forth for the Castle of Wonders.

(24) On arriving there he finds the door open, and in the hall a chessboard and chessmen playing by themselves. He favours one side which loses, whereupon he casts the chessboard in the lake. The black maiden comes in and reproaches him he may find the chessboard again at the Castle of Ysbidinongyl, where a black man lays waste the dominions of the Empress. Him Peredur overcomes, but spares his life; this the black maiden chides him for, and he slays him; but the black maiden still refuses him access to the Empress unless he can slay a stag, swift as the swiftest bird, with one sharp horn in his forehead. She gives him a little dog belonging to the Empress which will rouse the stag. With its aid he slays the latter, but a lady, riding by, carries off the dog, and chides him for slaying the stag. He can only win her friendship by going to a cromlech which is in a grove, and challenging to fight three times a man who dwells there. Peredur complies, and fights with a black man clad in i"isty armour; but when he dismounts his adversary disappears.

(25) Peredur, riding on, comes to a castle where sits a lame grey-headed man, and Gwalchmai by him. A youth enters the hall and beseeches Peredur's friendship he had been the black maiden who came to Arthur's court, and who had chid Peredur concerning the chessboard; he was the youth who came with the bloody head in the salver, and the head was that of Peredur's cousin slain by the sorceresses of Gloucester, who also lamed Peredur's "uncle, and he, the speaker, was Peredur's cousin. Peredur seeks aid of Arthur, and they start against the sorceresses. One of the latter slays three of Arthur's men; whereupon Peredur smites her, and she flees, exclaiming this was Peredur, who had learnt chivalry of them, their destined slayer. She and all her companions are slain. Thus is it related concerning the Castle of Wonders.

The Thornton MS. Sir Perceval

(1) PERCYVELLE is son of Percyvelle and Acheflour, Arthur's sister. His father is slain in a tournament by the Red Knight whom he had previously overcome in a former tournament. His mother takes to the woods, brings up her son without instruction till he is fifteen years, when she teaches him to pray to God.

(2) He then meets with three knights of Arthur's court Ewayne, Gawayue, and Kay. He takes them for gods. Learning that they are knights, he determines to go to Arthur's court and become a knight himself, catches a wild horse, and, returning to his mother, announces his attention. She counsels him to be always of measure, to salute knights when he meets them, and at his departure gives him a ring for token.

(3) He sets forth, and finding on his way a house makes himself free of it, eats, drinks, and finding a lady sleeping on a bed takes from her her ring, leaving his mother's in its place.

(4) Coming to Arthur's hall he rides into it and up to the King so that his mare kisses Arthur's forehead. He demands knighthood at Arthur's hands, threatening to slay him if refused. Arthur sees the likeness to his father, laments over the latter's untimely fate, and recalls that books say the son should avenge the father's bane. Percyvelle bids him let be his jangling and dub him knight. Whilst sitting down to table the Red Knight comes in, carries oft' Arthur's cup (five years long had he done so) none daring to hinder him. At the King's lament Percyvelle engages to slay the Eed Knight, and bring the cup back if knighthood be granted him. The King promises, Percyvelle follows the ravisher, who scorns him, but is slain by a dart flung at him. He captures the knight's steed, and not being able otherwise to remove his armour, and recalling his mother's injunction " out of the iron burn the tree "kindles a fire to burn the body. Gawayne, who has followed him, shows him how to unlace the armour; when that is removed Percyvelle casts the body into the fire to roast. He refuses to return to Arthur, looking upon himself as great a lord as the King, but sends the cup back through Gawayne and rides on.

(5) He meets an old witch, mother to the Eed Knight, who addresses him as her son; her he spears and casts into the fire.

(6) He meets ten knights, who flee, taking him for the Red Knight, but on his raising his vizor the oldest knight, reassured, relates how the Red Knight bore him and his sons enmity, and how, fifteen years before, he had slain his brother. Learning that Percyvelle had burnt his enemy, he invites him to his castle.

(7) Whilst at meat a messenger comes in from the Maiden-land begging help from the Lady Luf amour against a " Sowdane," who would have her to wife. Percy velle starts forth with three of the old knight's sons, whom, however, he sends back each after a mile. Meanwhile, the King at Carebedd, mourning for Percy velle, receives Luf amour's messages, gains from him tidings of Percyvelle, and sets forth with his court to follow him. Percyvelle, coming to the Sowdaue's camp, is set upon by the guard, but slays them all, and then lays him down to rest under the castle wall. In the morning Lufamour's men make her aware of the slaughter wrought upon her enemies. She perceives Percyvelle and sends her chamberlain, Hatlayne, to bid him to her chamber. Whilst at table together tidings are brought that the enemy have nearly taken the town. Percyvelle sallies forth alone and soon leaves not one alive. He is then ware of four knights Arthur, Ewayne, Gawayne, Kay. He pricks against them and Gawayne receives his onslaught. They recognise each other, and all proceed to Lufamour's castle. The next day the Sowdane challenges all comers; Percyvelle, dubbed knight by Arthur, slays him, and thereafter weds Lufamour.

(8) After a year he thinks on his mother's loneliness, and sets forth to seek her. Hearing a damsel lamenting in the wood, he finds her bound to a tree, for that a year before, while sleeping, a stranger had robbed her of a ring leaving his own in its stead. Now her ring was of a stone of such virtue that neither death nor hurt could come to the wearer. He releases her, overcomes the Black Knight who had bound her, reconciles them and claims his own ring for the ring he had taken. But the Black Knight has given it to the lord of the land a giant.

(9) Percyvelle slays the giant, and claims the ring of the porter. The latter tells him how his master, loving a fair lady, had offered her that same ring, but she, exclaiming that he had killed her son, rushed into the forest and was since then bereft of her senses. Percyvelle puts on a goat's skin, and after nine days search finds her. A magic drink of the giant's throws her into a three days' sleep, after which, restored to her right mind, she goes home with her son. He afterwards goes to the Holy Land, and is there slain.

The Queste del Saint Graal

[Furnivall's text (F.) has been taken as the basis of the present summary. Words and passages not found in the Welsh translation (W) are italicised; words or passages found in the Welsh translation instead of those in Furnivall are in parentheses. The variants from Birch-Hirschfeld's Summary (B.H.) are given in the notes.]

(1) On Whitsun Eve the companions of the Round Table being assembled at Camelot, a damsel (youth) comes in great haste, asks for Lancelot and bids him from King Pelles (for the sake of whatever he loved most), accompany her to the forest. Notwithstanding Guinevere's opposition he does so, and comes to a nunnery where he finds his two cousins, Boort and Lionel. Three nuns then bring Galahad, a child the like of whom might scarce be found in the world; one asks Lancelot to knight him, he consents, and on the morrow Lancelot and his companions return to Camelot; his cousins think the child must be Lancelot's son, but Lancelot answers no word.

(2) At the Round Table the seat of each knight is marked, but on the Seat Perillous it is written four hundred and fifty-four (four hundred and fifty) years have passed since the Lord's Passion, and that on this Whitsun Day the seat shall find its master. Lancelot covers these words, and, whilst at Kay's reminding, the court awaits an adventure before sitting down to meat, a youth tells them of a stone floating on the water. It is a block of red marble, in which sticks a sword, and upon it written that none may draw the sword save the best knight in the world. Lancelot declares that the wonders of the Holy Grail are about to begin, and refuses to essay the adventure; Gawain, Perceval, and others try, but fail; they then sit down to table served by twelve kings; an old man enters, leading a knight in vermeil armour, whom he proclaims the desired knight, of the seed of David and kin of Joseph of Arimathea, who shall achieve the adventures of the Holy Grail. He draws near the Seat Perillous, on which is now written, "This is Galahad's seat," sits himself therein, dismisses the old man, and bids him greet, " My uncle, King Pelles, and my grandfather, the rich fisher."*

* Birch-Hirschfeld, in his Summary (p. 37, 1. 22) or his MS. authority, B.M., xix, E. iii., has transposed the relationships.

(3) Great honour is done to the new knight, whom Lancelot recognises as his son, and Bors and Lionel as the youth begot by Lancelot upon the daughter of the Fisher King (King Pelles). The Queen is told that the knight is come, and her ladies say he shall end the wonders of Great Britain, and through him the Maimed King shall be healed. Galahad is then urged by Arthur to essay the adventure of the sword, consents, easily draws out the sword, and asks for a shield.

(4) A damsel appears, weeps for Lancelot as having lost his place as the best knight in the world, and tells the King from Nascieiis, the hermit, that on that day he would send the Holy Grail to feed the companions of the Round Table. A tournament is ordered, in which Galahad is held the best, as he overthrows all save Lancelot and Perceval. After vespers the court sits down to table, a clap of thunder is heard, followed by the brightest of sunbeams, so that all are as if lighted by the Holy Ghost. None know whence the light comes, and none has power to say a word. The Holy Grail enters, covered with white samite, but none may see who carries it; the hall is filled with sweet odours, and as the Grail passes along the tables each seat is filled with such meat as each one longs for. Then it departs, none may say how, and those can now speak who before could say no word.

(5) All return thanks to God for the grace vouchsafed them, and Gawain tells them that heretofore no man had been served with whatever he might desire at the Maimed King's (at the court of King Peleur). But they could not behold the Grail openly, and Gawain declares he will go on quest of it for a year and a day. The knights of the Bound Table make a like vow. Arthur is much distressed, as he knows many will die on the quest. The Queen and her ladies weep likewise, and propose to join their knights, but an old priest tells them from Nasciens, the hermit, that no knight entering on the quest of the Holy Grail is to have with him his lady or damsel the quest is no earthly one. On the morrow, at King Bandamagus' suggestion, all the questers, Galahad first, swear to maintain the quest for a year and a day and longer if need be. After the Queen has taken leave of Lancelot, and Arthur has vainly tried to force a shield on Galahad, the questers set off together and pass the first night at Vagan's Castle. On the morrow they ride forth and separate.

(6) After five days Galahad comes to an abbey where he find King Bandamagus and Ywain "li aoutres." The abbey contains a shield which no knight save the destined one may take and go unslain or unhurt. King Bandamagus would take it, but is overthrown by a White Knight; Galahad then takes it, and his right to do so is admitted by the White Knight, who tells him as follows concerning it; Forty-three years after our Lord's Passion, Joseph of Arimathea, who took our Lord's body down from the Cross,'* ' came to the city Sarras, where dwelt King Evelac, then a Saracen, who was at war with his neighbour, Tholomes. Josephes, Joseph's son, warned Evelac against going forth to battle unprepared, and, in answer to the King's questions what he should do, told him of the new law and Gospel truth and the Saviour's death, and fixed on his shield a cross of sandal. He was to uncover this on the fourth day's fighting, and to call on the Lord. When he did so he beheld a bleeding, crucified figure. He won the battle, and on his telling the story his brother-in-law, Nasciens, received baptism. The shield then restored to a man his lost hand. Evelac was baptized, and guarded the shield in lordly fashion. Josephes came with his father to Great Britain, where King Crudel threw them with many other Christians into prison. Mordrains** and Nasciens than invaded Great Britain, released Josephes and remained with him in the land, When Josephes was on his deathbed, and Evelac asked him for a remembrance, then he bade King Mordrains bring his shield, and with the blood streaming from his nose marked on it a cross; this would always remain red, and no knight should with impunity unhang the shield till Galahad should come, last of Nasciens' line. Where Nasciens lay buried, there the shield was to be kept.

* And buried it, adds B. H. in his Summary, whether on MS. authority or not I cannot say, but the Welsh translation has "there was a period of 240 years" (an obvious mistake on the part of the translator) "after the passion of J. C. when Jos. of A. came; he who buried J. C. and drew him down from the cross."

** Thus was Evelach called as a Christian, adds B. H. Here W. agrees with Furnivall.

(7) Galahad draws near a tomb in the abbey graveyard, whence issues a voice telling him not to approach and drive it out. But he does so, and a smoke in man's form comes out; on opening the tomb a dead knight's body is found lying therein, this is cast out. These things are a symbol: the hard tombstone signifies the hard-heartedness of the world (the hardship which Jesus Christ had in this world);* the dead body those dead in sin, and as in Christ's time when they slew Him and were harried out of their land by Vespasian as a punishment; the smoke was a devil who fled from Galahad because he was a virgin.

* Here Birch-Hirschfeld's Summary agrees with W.

(8) On the morrow Galahad rides forth accompanied by Melians, a youth who had begged to be allowed to serve him, and whom he had knighted. They separate at a cross road, Melians takes the left hand road in spite of warning, comes to a tent where hangs a golden crown, seizes it, meets a strange knight who overthrows and had slain him but for Galahad coming to the rescue and overcoming first one, then a second assailant. Melians is taken to an abbey to be tended, and learns that the two knights who almost overpowered him were his pride in taking the left hand path, his covetousness in carrying off the crown of gold.

(9) Galahad enters a hermitage to pray there, and hears a voice bidding him proceed to the Castle of Maidens and rid it of its bad customs. He encounters on the way seven knights whom he must overcome, such was the custom of the castle. He forces them to flight, and an old priest brings him the keys of the castle. He finds therein numberless maidens, and learns that the former lord of the castle had been, with his son, slain by the seven knights, who had striven beforehand to carry off his daughter. She foretold that as they had gained the castle for a maiden's sake, they would lose it through a maiden, and be overcome by a single knight, whereupon they determined to make prisoner every maiden passing that way. Galahad delivers the captives, and puts a daughter of the former duke in possession of the castle. He learns then that the seven brothers have been slain by Gawain, Gheriot, and Ywain.

(10) The story now returns to Gawain. He passes by the abbey where Galahad found the shield, then that where Melians lay ill, is reproached by a friar with being too sinful to be with Galahad, meets Gheheries, his brother, meets Ywaiii on the morrow, meets the seven brothers who attack them and are slain; then Gawain comes alone to a hermitage, confesses for the first time since fourteen years, is admonished by the hermit, learns that the Castle of Maidens signifies hell, the captives the good souls wrongfully therein confined before Christ's coming, the seven knights the seven sins. Gawain is pressed, but vainly, to make penitence.

(11) The story returns to Galahad. After wandering for awhile without adventures he meets Lancelot and Perceval. They do not recognise him, not knowing his arms (shield),* and attack him. He overcomes them, but learning from the words of a recluse, who sees the combat, that she really knows him, and, fearing recognition, he hurries off'.**

* B. H. agrees with W.

** According to B. H., the recluse tells him he lias fought with his friends, whereupon, ashamed, he hurries off.

(12) Perceval stays with the recluse, and Lancelot starts in pursuit of the Unknown Knight.

He comes in the night to a stone cross near which stands (an old)* chapel. He dismounts and enters, but an iron rail hinders his progress; through it he sees an altar whereon burn seven candles (a silver candlestick, a wax taper).** He leaves the chapel, unsaddles his horse, and lies down to sleep by the cross. Then comes a sick knight on a bier drawn by two horses, dolourously lamenting. He looks at Lancelot, but says no word, thinking him asleep, nor does Lancelot say aught, but remains half asleep. And the sick knight laments, "When may I have solace from the holy vessel for the pain I suffer for such a small fault (was ever so much pain as is upon me who have done no evil at all)?*** But Lancelot says no word, nor when the candlestick comes towards the cross and the Holy Grail approaches the sick knight, who prays he may be made whole to join likewise the quest. Then crawling to the table whereon the vessel stands, and touching his eyes with (kissing) it, feels relief and slumbers. The Grail disappears and Lancelot still says never a word, for which af tertimes much mischance was his. The sick knight arises well, a squire appears and arms him (with Lancelot's sword and helm)****, and brings him Lancelot's steed, and the knight swears never to rest till he knows why the Holy Grail appears in so many places of the Kingdom of Logres, and by whom it was brought to England. So he departs, and his squire carries off Lancelot's armour. Lancelot awakes wondering whether what he has seen be dream or truth. And he hears a voice saying harder than stone, bitterer than wood, more despised than the fig tree he must away, not pollute the spot where is the Holy Grail. He wanders forth weeping, comes to a hermit, confesses his great sin, his love for Guinevere, is admonished to tear it from his heart, when there may still be hope for him. Lancelot promises, and has the adventure at the chapel explained to him, and stays with the hermit for penance and instruction.

* B. H. here agrees with W.

**B. H. has five candles.

***B. H.: "When will the Holy Vessel come to still the pain I feel? Never suffered man as I."

****B. H. agrees with W.

(13) The story now returns to Perceval. The recluse orders he be well taken care of, she loves him well, he is her nephew. She dissuades him from fighting Galahad as he wishes, does he wish to die and be killed as his brothers for their outrages (in their combats and tournaments)? He and Galahad and Bors will achieve the Quest. She is his aunt, formerly Queen of the Waste Land. He asks about his mother whom he fears he has badly treated, and learns she died when he went to Arthur's court.* He asks further concerning the knight with the red arms, and is told as follows: Since Christ's coming were three chief tables; first, the table at which Christ often ate with his Apostles; second, the table of the Holy Grail, established in semblance and remembrance of the first, by which so many miracles were wrought in this land in the time of Joseph of Arimathea, in the beginning when Christianity was brought to this country. He came with four thousand poor companions. One day, wandering in a forest, they had nothing to eat, but an old woman brought twelve (ten) loaves, these they bought and they were wroth with one another when they came to divide them. Joseph angry, took the twelve loaves, made the people sit, and by virtue of the Holy Grail multiplied the loaves to their need. At that table was a seat where Josephes, son of Joseph, might sit, but none other, for, as the history tells, the place was blessed by our Lord himself. Now two brothers, relatives of Josephes, envied him his leadership, saying they were of as good seed as he, and one sat in Josephes' seat, and was straightway swallowed up by the earth, whence the seat was called the Dreaded Seat. Last came the Bound Table, made by Merlin's counsel, to show the roundness of the world and of the firmament. And Merlin foretold that by companions of this table should the truth of the Grail be known, and that three should achieve it, two virgins and one chaste, and the one should surpass his father as man surpasses wolf, and he should be master, and for him Merlin made a great and wonderful seat, wherein none might sit unharmed save he, and it was known as the Seat Perillous. And as at Whitsuntide the Holy Spirit came to the Apostles in guise of fire, so at Whitsuntide Galahad came clad in red armour. And on the day he came the questing for the Grail began, which might not cease till the truth concerning it and the lance was known. To find Galahad, Perceval must first try Castle Gher (Goth) where dwells a cousin of Galahad, and then Castle Corbenic where dwells the Maimed King.

* B. H. agrees with Furnivall.

(14) His aunt then tells how after that her husband fell in war against King Laban she withdrew into that wild place. And her son went to serve King Pelles, their relative, and since two years she only knows of him that he is following tournaments throughout Great Britain.

(15) On the morrow Perceval comes to a monastery, and seeing mass being performed would enter but cannot, and sees a sick bed with a man or woman lying on it, whom, as he rises when the body of our Lord is raised, he sees to be an old man crowned, with his body full of wounds and crying out, "Father, forget me not." He seems as if he were over four hundred (one hundred and four) years old. Perceval asks concerning these wonders, and is told as follows: When Joseph of Arimathea came to this land, the Saracen, King Crudel, hearing of the Grail by which he lived, threw him and his son Josephes and some hundred others into prison for forty days, and forbade food to be given them. But they had the holy vessel with them. When Mordrains and his brother-in-law, Seraphe, heard these things, they assembled their host, landed in. Britain, overcame Crudel, and freed Joseph. On the morrow Evelac, as he was called before he became Christian, desired to see the Holy Grail plainly, and though warned to desist pressed forward to do so, and was struck blind and helpless. He accepted his punishment submissively, but only prayed to Christ that he might survive till the good knight should come, the best* of his seed (the knight who is to achieve the adventures of the Holy Grail). A voice answered his prayer should be granted, and then he should receive the light of his eyes and his wounds should be made whole. This happened four hundred (one hundred and four) years before, and it was that King Evelac whom Perceval had seen, and during that while he had fed on nought else save the Lord's body.

* B. H., the ninth.

(16) Perceval riding forth on the morrow is attacked by twenty knights, sore pressed, and only rescued by the Red Knight's help, who then disappears.

(17) Perceval, having lost his horse, asks one vainly from a passing squire, from whom it is shortly afterwards carried off by another knight, whom Perceval, mounted on the squire's cob, attacks but is overthrown.

(18) At night a woman appears and offers him a horse if he will do her will she is, in truth, the enemy. He agrees, she mounts him, he comes to a river, and, before essaying to ford it, makes the sign of the cross, whereupon the horse rushes howling into the water.

(19) Perceval, rescued from this peril, finds himself on a wild island mountain, full of savage beasts; he helps a lion against a snake and wins its service. He is ill at ease on his island, but he trusts God, and is not like those men of Wales where sons pull their fathers out of bed and kill them to save the disgrace of their dying in bed.

(20) That night, sleeping by the lion's side, Perceval dreams of two women visiting him, one mounted on a lion, the second on a serpent; this one reproaches him for killing the serpent. On the morrow an old man comes ship-borne, comforts Perceval with good counsel, and interprets his dream: the dame on the lion was Christ's new law, she on the serpent the old law.

(21) A damsel then appears, warns Perceval against the old man, prepares for him a rich banquet with good wine, not British, as in Great Britain they only drink cervoise and other home-made drinks, and excites his passion. He is on the point of yielding, but seeing the cross-handled pommel of his sword crosses himself, and the damsel disappears in flames. Perceval pierces his thigh with his sword in his contrition. The old man reappears, exhorts, explains the various features of his temptation, and finally takes him away with him in his ship.

(22) The story now returns to Lancelot. After three exhortations from the hermit he sets forth, and first meets a servant, who assails him bitterly as an unfaithful traitorous knight, in that having openly seen the Holy Grail doing its wonders before him, he yet moved not from his seat.

(23) He comes to a hermit's hut and finds the hermit lamenting over the dead body of his companion, who, at his nephew, Agaran's, request, had left the hermitage to aid him against his enemies, and had been treacherously slain by the latter. These things are told by a devil, which had entered into the dead hermit's body. Lancelot is admonished at great length, receives stripes, puts on the dead hermit's hair shirt, and finally leaves with the advice that he should confess every week.

(24) He meets a damsel who encourages him, but tells him he will find no lodging for the night.

He dismounts at the foot of a cross at the cross-ways, and has a vision of a man surrounded with stars, crowned and accompanied by seven Kings and two knights, who pray to be taken to heaven; a man descending from heaven orders one of the knights away, whilst to the other he gives the shape of a winged lion, so that he flies up to heaven and is admitted.*

* B. H., the vision is that of a crowned old man, who with two knights worships the cross.

(25) Lancelot meets the knight who had carried off his arms, and who attacks, but is overthrown by him.

(26) He comes to a hermitage, confesses, tells his vision, and learns that it has a great meaning in respect of his lineage, which must be expounded at much length: forty-two years after the Passion of Christ, Joseph of Arimathea left Jerusalem, came to Sarras, helped Evelac, who received baptism at the hands of Josephes, together with his brother-in-law, Seraphe (who took the name Nasciens}, and who became a pillar of the holy faith, so that the great secrets of the Holy Grail were opened to him, which none but Joseph had beheld before, and no knight after save in dream. Now Evelac dreamed that out of his nephew, son of Nasciens, came forth a great lake, whence issued nine streams, eight of the same size, and the last greater th r in all the rest put together; our Lord came and washed in the lake which King Mordrains thus saw flowing from Celidoinds belly. This Celidoine was the man surrounded by stars in Lancelot's vision, and this because he knew the course of the stars and the manner of the planets, and he was first King of Scotland, and the nine streams were his nine descendants, of whom seven Kings and two knights: first, Warpus; second, Chrestiens;* third, Alain li Gros; fourth, Helyas; fifth, Jonaans, who went to Wales and there took to wife King Moroneus' daughter; sixth, Lancelot, who had the King of Ireland's daughter to wife; seventh, Bans. These were the seven Kings who appeared to Lancelot. The eighth stream was Lancelot himself, the elder of the knights of the vision. The ninth stream was Galahad, begot by Lancelot upon the Fisher King's daughter, lion-like in power, deepest of all the streams.**

* B. H., Nasciens.

** B. H. has all this passage, save that the references to the vision at the cross-ways seem omitted.

(27) Lancelot comes to a castle with a meadow before it, whereon a throng of black armoured knights is tourneying against knights in white armour. Lancelot goes to the help of the former*, but is captured, and on being released rides off lamenting. At night, as he sleeps, a man comes from heaven and reproaches him with his ill faith. A hermitess expounds the allegorical meaning of the adventure. The white knights are those of Eliezer, son of King Pelles, the black those of Argastes, son of King Helain; this symbolised the Quest, which was a tournament between the heavenly knights and the earthly ones, and in that Quest none might enter who was black with sin; and Lancelot though sinful, having entered thereon had joined the black knights, and his capture by the others was his overthrow by Galahad, and his lamentation his return to sin, and it was our Lord who reproached him in his vision; let him not depart from truth.

B.H., the latter.

(28) Lancelot comes to Lake Marchoise, is attacked by a knight in black armour, who kills his horse and rides off; he lays down on the shore and awaits trustfully God's help.

(29) The story returns to Gawain. After journeying many days adventureless, he meets Hector de Mares. Neither has heard aught of Lancelot, Galahad, or Bohors. Travelling together they come to a deserted cbapel, where, passing the night, Gawain dreams he sees in a meadow one hundred and fifty bulls all spotted, save three, one being dingy, the two others being pure white. Of the one hundred and forty-seven who set off to find better pasture many die and some return, of the three one returns, but two remain between whom strife arises and they separate. Hector dreams that he and Lancelot, being companions, are attacked by a man who knocks Lancelot off his horse and sits him on an ass, after which Lancelot, coming to a fair fountain, would drink of it, but it vanishes; he, Hector, keeping his horse comes to a castle, the lord of which refuses him admission for that he is too high mounted. Whilst telling one another their dreams, a hand with a taper appears and vanishes, and a voice tells them that, poor of belief as they are, they cannot attain the Holy Grail. On their way to find a hermit who may explain these wonders, Gawain is attacked by and kills a knight, Ywains the Adulterer, son of King Urien. They then come to the hermit, Nasciens, who explains the bulls as the companions of the Round Table, the spotted ones those stained by sin, the three unspotted ones are the achievers, two white, virgins Galahad and Perceval one dingy, having once sinned carnally, Bors. The last part of the dream may not be explained, as evil might come of it. In Hector's dream the two horses are Pride and Ostentation. Lancelot's being seated on an ass signifies the putting off of pride, the fountain is the Holy Grail. Both knights are too full of sin to continue in the quest of the Grail. They ride forth and meet with no adventure worth notice.

(30) The story returns to Bors. After first coming to a hermit, who exhorts him to abandon the Quest if he do not feel himself free from sin, to whom he confesses, from whom he receives absolution, and to whom he vows to eat nought save bread and water till the Quest be achieved, he comes to a castle whose mistress is sore oppressed by her sister, against whose champion, Priadam the Black, she has vainly sought a defender. Bors promises to come to help. He passes the night at the castle and will not sleep in the rich bed she offers him, though in the morning he tumbles it as if he had lain in it. He overcomes Priadam, and reinstates the lady in her lordship.

(31) On the morrow he meets his brother, naked, bound on a hack, being beaten with thorns by two knights. At the same moment passes a very fair maiden being carried off by a knight, and she cries to him for help. He is in anguish, but goes to the maiden's help, wounds her would-be ravisher, and restores her to her friends.

(32) He then hurries after his brother, but meets a seeming monk who makes him believe his brother is dead, and gives him an explanation of dreams he has had. He then comes to a tower and is welcomed by its inmates. A damsel offers him her love, and when he refuses threatens with twelve other damsels to throw herself from the tower. Bors is full of pity, but thinks they had better lose their souls than he his. They fall from the tower, Bors crosses himself, and the whole vanishes, being a deceit of the devil. His brother's corpse that had been shown him is also gone.

(33) On the morrow he comes to an abbey, where he learns that his brother lives, and where all his dreams and adventures are allegorically explained. He then meets Lionel, his brother, who reproaches him bitterly for his conduct, and falls upon him with intent to kill. First a hermit, then a passing knight, Calogrenant, would stop him, but he slays both. Bors is at length, in spite of prayers and entreaties, compelled to draw in self defence, but a voice tells him to flee, and a fiery brand comes from heaven between them. Bors follows the command of the voice directing him towards the sea, where Perceval awaits him. He comes to a ship covered with white samite, and finds therein Perceval, who at first does not know him again, and who tells him all that he has passed through.

(34) The story returns to Galahad. After countless adventures he finds himself one day opposed to Gawain and Hector de Mares in a tournament; he deals the former such a blow as knocks him out of his saddle.

(35) He is brought to the ship wherein are Perceval and Bors by a damsel, who accompanies them until, fourteen days' sail from Logres, they come to a desert isle off which is another ship, on which is written* that those who would enter should see they were full of faith. The damsel then tells Perceval she is his sister, daughter of King Pellehem. They enter the ship and find a rich bed with a crown at its head, and at its foot a sword six inches out of the scabbard, its tip a stone of all the colours in the world, its handle of the bones of two beasts, the serpent Papagast, the fish Orteniaus; it is covered with a cloth whereon is written that only the first of his line would grasp the sword. Perceval and Bora both essay vainly. Galahad, on being asked, sees written on the blade that he only should draw who could strike better than others. The damsel tells the story of the sword as follows: When the ship came to the Kingdom of Logres there was war between King Lambar, father to the Maimed King, and King Urlain, heretofore Saracen, but newly baptised. Once Urlain, discomfited, fled to the ship, and, finding therein the sword, drew it and slew King Laban* with it, and that was the first blow struck with the sword in the Kingdom of Logres, and there came from it such pestilence and destruction in the land of the two kingdoms that it was afterwards called the Waste Land. When Urlain reentered the ship he fell down dead.

* The 1488 text has Urban.

(36) Galahad, further examining the sword, finds the scabbard of serpent's skin, but the hangings of poor stuff. On the scabbard is written that the wearer must surpass his fellows, and the hangings be changed only by a King's daughter and she a maid; on turning the sword over, the other side is found black as pitch, and bearing words that he who should praise it most should blame it most in his greatest need. Perceval's sister explains this as follows: Forty years after our Lord's Passion, Nasciens, Mordrains' brother-in-law, came to the Turning Isle, and found this ship, and therein bed and sword, this last he coveted, but had not the hardihood to draw it, though he stayed eight days food and drinkless longing for it; on the ninth day a tempest drove him to another island, where, assailed by a giant, he drew the sword, and though it snapped in two and thus fulfilled the inscription, yet he overcame the giant. He afterwards met Mordrains and told him of these wonders; Mordrains reunited the fragments, then, in obedience to a voice, they left the ship, but in going Nasciens was wounded for having dared to draw a sword of which he was not worthy, thus he who praised it most had most reason to blame it. As for the other words, King Pelles* called the Maimed King (a lame King who was my, i.e., the damsel's, uncle) once came to this ship on the shore of the sea over against Ireland, and entering it found the sword, drew but was wounded through the thighs by a lance, and might not be healed till Galahad come.

* B. H., Thus was the King wounded, and he was Galahad's grandfather.

(37) They then examine the bed and find it has three spindles; that in front, snow white; that behind, blood red; that above, emerald green, and lest this be thought a lie the story turns from its straight path to explain about these spindles. After Eve, yielding to the devil's advice, had caused Adarn to sin, and both knew themselves carnal and were ashamed, and were driven forth from Paradise, Eve kept the branch of the Tree of Life which she had plucked, and planted it and it grew to a tree with branches and leaves white in token that Eve was a virgin when she planted it. Sitting one day beneath the tree, God commanded them to know one another carnally, and when they were ashamed to set about such foul work sent darkness over them. Abel was thus begotten, and the Tree of Life turned green. Afterwards Cain slew Abel underneath that same tree and it turned red. At the Deluge it remained unharmed and lasted till Solomon's time. Whilst the wise King was pondering over the malice of his wife and of all women, a voice told him a woman of his line should bring men more joy than her sex had caused sorrow, and that a virgin knight should be the last of his lineage. His wife, whom he consults as to how he shall let this knight know he had foreknowledge of his coming, advised the building of the ship, and the taking of David's sword to be fitted with a new hilt of precious stones, and a new pommel and scabbard, and placed in the ship together with Solomon's crown on a rich bed; she furthermore had three spindles made from the Tree of Life and from trees grown from it. And when all was ready Solomon saw in dreams angels coming from heaven and putting the different inscriptions on the sword and ship.

(38) The story speaks now of other things. New hangings had not been put on the sword, this was to be done by a damsel. Perceval's sister supplies hangings made of her own hair, and names the sword "The Sword of Strange Hangings," and the scabbard "Memory of Blood," and Galahad girds on the sword.

(39) On the morrow they set sail and come to Castle Carchelois, in the March of Scotland, the inmates whereof attack them but are all slain. Galahad is sorry for those he has killed, but a priest tells him they are heathens, and he has done the best work in the world, as the three knights who held the castle had ravished their own sister and wounded their father, Count Ernous, to death. Before the latter dies he urges Galahad to go to the assistance of the Maimed King (to undertake other adventures).*

* It does not appear from B. H.'s Summary whether Lis text agrees with F. or W.

(40) On the morrow they meet a white stag led by four lions; these come to a hermitage, hear mass, the stag becomes a man and sits on the altar, the lions a man, an eagle, a lion, and an ox, all winged.

(41) On the morrow Perceval takes Galahad's sword, which he will wear from henceforth. They come to a castle, the inmates of which demand that Perceval's sister should pay the custom of the castle, which is to give a dishful of blood from her right arm. The three companions protect Perceval's sister against overwhelming odds till nightfall, when, learning that the blood is asked to heal the Lady of the Castle suffering from leprosy, Perceval's sister sacrifices herself. Before dying she gives directions that her body is to be put in a ship and buried in the Palace Spiritual in Sarras. Bors then leaves his two companions to succour a wounded knight pursued by a knight and a dwarf;* and Perceval and Galahad, after seeing the castle they had thus left destroyed by tire from heaven in vengeance of the blood of the good maidens which had there been shed, likewise separate.

* B. H., seven knights.

(42) The story returns to Lancelot. He is at the Water of Marcoise, surrounded by the forest and high rocks, but he does not lose faith in God; in obedience to a voice he goes on board a passing ship and finds therein Perceval's sister, whose story he learns from the letter at her head. After a month's journeying a knight joins them who proves to be Galahad, and they pass together half a year achieving marvellous adventures. After Easter, at the new time when the birds sing their sweet and varied songs, they come to land, and a knight in white arms bids Galahad leave his father, which he does.

(43) After a month's further wandering on the sea, Lancelot comes to a castle guarded by two lions,* against whom he would at first defend himself, but is reproved for trusting his strength rather than his Creator. Entering, he comes to a room wherein are the Holy Vessel, and a priest celebrating mass; Lancelot is warned not to enter, but when he sees that the priest about to raise the body of God has a man put into his hands, he cannot refrain from pressing forward to his aid, but is struck down by a fiery wind and remains fourteen days dumb, food and drinkless. He finds he is in Castle Corbeuic, and a damsel tells him his quest is ended. King Pelles rejoices to see him, at dinner the Holy Grail fills the tables so that living man could not think of greater plenty; whilst at dinner Hector de Mares comes to the castle door, but is ashamed to enter, hearing that Lancelot is within, and rides off pursued by the reproaches and taunts of those of the castle. Lancelot returns to Arthur's court, passing on the way the tomb of Bandainagus, whom Gawain had slain.

* B. H., that was the Castle of Corbenic where the Holy Grail was kept.

(44) The story returns to Galahad. He comes to an abbey wherein is King Mordrains, who knows his approach, and asks that he may die in his arms; Galahad takes him on his breast, Mordrains dies and all his wounds are found healed.

(45) Galahad cools the boiling fountain by putting his hand in it.

(46) Galahad delivers from the tomb where he had been burning three hundred and fifty-four years his relative, Symeu, who thus expiated his sin against Joseph of Arimathea.

(47) Galahad rides five years before he comes to the house of the Maimed King (the court of King Peleur), and during all the five years Perceval bears him company, and within that time they achieve the great adventures of the Kingdom of Logres (cast out the evil adventures of the Island of Britain).

(48) One day they met Bors, who in the five years had not been in bed four times. The three come to Castle Corbenic* (the court of King Peleur) where they are greeted by King Pelles, and where Eliezer, King Pelles' son, brings the broken sword with which Joseph had been pierced through the thighs; Bors cannot rejoin the pieces, Perceval can only adjust them together, Galahad alone can make the sword whole, and it is then given to Bors.

* B. H., the Castle of the Maimed King.

(50) At vesper-time a hot wind strikes the palace, and a voice orders all unfit to sit at Christ's table to depart, as the true knights were to be fed with Heaven's food. All leave save King Pelles, Eliezer, his son, and his niece, the most religious maid on the earth (a young maiden); to them enter nine knightsf and salute Galahad: three are from Gaul (Wales), three from Ireland, three from Denmark. Then four damsels bring in on a wooden bed a man, crowned, in evil plight, who greets Galahad as his long-expected deliverer. A voice orders out of the room him who has not been a companion of the Quest, and straightway King Pelles and Eliezer and the damsel depart. From heaven comes a man clad like a Bishop and borne in a chair by four* angels, who place him before the table upon which stands the Holy Grail. Upon his forehead is written that he was Joseph (son of Joseph of Arimathea) first Bishop of of Christendom, whereat they wonder, as they know that man lived three hundred years before. He kneels before the altar and opens the door of the ark (chamber), and four angels** issue, two bearing burning lights, the third a cloth of red samite, the fourth a lance bleeding so hard that the drops run into a box he holds in his other hand (two with torches, the third with the laiice, the fourth holding the box into which the blood drops); the candles are placed on the table, the cloth is placed on the holy vessel so that the blood fell into it. Joseph then celebrates the Sacrament, and on his raising the wafer, as it were a child descends from heaven and strikes itself into the wafer, so that it takes man's form. Joseph then kisses Galahad and bids him be fed by the Saviour's own hand, and vanishes. But there comes out of the holy vessel, a man with hands bleeding and feet and body, and says He will reveal His secrets, and give the high food so long desired and toiled for. He gives the Sacrament to Galahad and his companions, and explains that the Grail is the dish of the Last Supper, ctnd Galahad shall see it more fully in the City of Sarras, whither it is going, Britain being unworthy of it, and whither he is to follow it with Perceval and Bors; but as he must not leave the land without healing the Maimed King he is to take some of the blood of the lance and therewith anoint his legs. Galahad asks why all may not come with him; but Christ says they are twelve who have eaten as the Apostles were twelve, and they must separate as the Apostles separated. Galahad then heals the Maimed King, who goes into an abbey of white monks.

* B.H., ten. Obviously a mistake on the part of his text, as the nine with the three Grail questers make up twelve, the number of Christ's disciples.

** B. H., three.

(51) The three companions, after sending messages to Arthur's court through Estrois de Gariles and Claudius, son of King Claudas, coming to Solomon's ship, herein they find the Holy Grail, set sail; on landing bury Perceval's sister, heal a cripple to help them carry the Grail-table, are cast in prison by King Escorant for a year, are fed by the Holy Grail; at Escorant's death Galahad is made King, fashions a tree of gold and precious stones over the Grail and prays before it every morning as do his companions.

* One cannot see from. B. H. whether his text agrees with F. or W.

(52) On the anniversary of Galahad's crowning the three see before the holy vessel a man clad like a Bishop, who begins mass and calls Galahad to see what he has so longed to see, and at the sight Galahad trembles very greatly, and he thanks God for letting him see that which tongue may not describe nor heart think, and he begs that he may pass away from this earthly life to the heavenly one. The Bishop then gives him the body of God, and reveals himself as Josephus, son of Joseph of Arimathea. Galahad kisses Perceval and Bors, and sends greetings to Lancelot through Bors, his soul then leaves his body and angels take it away. A hand from heaven then comes to the vessel and takes it and the lance, and bears it heavenwards, so that since there was no man bold enough to say he has seen the Holy Grail (except Gwalchmai once).

(52) Galahad's body is buried. Perceval goes into a hermitage, where Bors stays with him for a year and two months; Perceval dies, and is buried by Bors in Galahad's tomb; Bors left alone in a place as strange as Babylon, sets sail for Britain, and comes to Camelot, when all are greatly joyed to see him; he tells the adventures of the Holy Grail; they are written down and kept in the Abbey of Salisbury, and from these Master Walter Nap drew to make his book of the Holy Grail for the love of King Henry his lord, who had the story translated from Latin into French. The story now is silent and tells no more concerning the adventures of the Holy Grail.*

* B. H. agrees with P.

Grand St. Graal

(1) The writer salutes all who have faith in the Holy Trinity. He does not name himself for three reasons: lest his declaration that he received the story from God Himself be a stumbling block; lest his friends pay less honour to the book if they know the author; lest if he have made any blunder all the blame fall upon him.

(2) In the year 717 after the Passion of Christ, as the writer lies in his hut in one of the wildest parts of White Britain, on Good Friday Eve and doubts of the Trinity, Christ appears to him and gives him a little book not larger than a man's palm, and this book will resolve all his doubts; He Himself has written it, and only he who is purified by confession and fasting may read it. On the morrow the writer opens it and finds therein four sections, headed each as follows: This is the book of thy lineage; here begins the book of the Holy Grail; here is the beginning of the terrors; here begin the marvels. As he reads lightning and thunder come and other wonders. On Good Friday, as he is celebrating the service, an angel raises him in spirit to the third heaven, and his doubts concerning the Trinity are set at rest. When his spirit returns to his body he locks up the book; but on Easter Sunday, when he would read further, finds it gone; a voice says he must suffer to have the book back again, must go to the plains of Walescog, follow a wonderful beast to Norway, and there find what he seeks. He obeys, the beast leads him first to a hermit's, then past the pine of adventures to a knight's castle, on the third day to the queen's lake and a nunnery. After exorcising a hermit possessed of the devil he finds the book, and on his return Christ commands him to make a fair copy before Ascension Day. He sets to work at once, on the fifteenth day after Easter.*

* It will be advisable to give here the well-known passage from the chronicle of Helinandus, which has been held by most investigators to be of first-rate importance in determining the date of the Grand St. Graal. The chronicle ends in the jear 1204, and must therefore have been finished in that or the following year, and as the passage in question occurs in the earlier portion of the work it may be dated about two years earlier (Birch-Hirschfeld, p. 33). " Hoc tempore (717-719) in Britannia cuidam heremitae demonstrata fuit mirabilis quaedam visio per angel urn de Joseph clecurione nobili, qui corpus domini deposuil de cruce et de catijo illo vel paropsicle, in quo dominus caenavit cum discipulis suis, de quo ab eodem heremita descripta est historia quae dicitur gradale. Gradalis autem vel gradale gallice dicitur scutella lata et aliquant ulum profurida, in qua preciosre dapes divitibus solent apponi gradatim, unus morsellus post alium in diversis ordinibus. Dicitur et vulgri nomine gren], quia grata et acceptabilis est in ea comedenti, turn propter continent, quia forte argentea est vel de alia preciosa materia, turn propter contentum .i. ordinem multiplicein dapium preciosarum. Hanc historiam latine ecriptam invenire non potui sed tantum gallice scripta habetur a quibusdem proceribus, nee facile, ut aiunt, tota inveniri potest."

The Grand St. Graal is the only work of the cycle HOAV existing to which Helinandus' words could refer; but it is a question whether he may not have had in view a work from which the Grand St. Graal took over its introduction. Helinandus mentions the punning origin of the word "greal" (infra, p. 76), which is only hinted at in the Grand St. Graal, but fully developed elsewhere, e.g., in the Didot-Perceval and in Borron's poem.

Another point of great interest raised by this introduction will be found dealt with in Appendix B.

The book begins as follows: Few believe on Christ at His crucifixion, among whom is Joseph of Arimathea, as the Holy Scripture of the Grail testifies. He is in all things a good man. He lives in Jerusalem with his wife and a son, Josephes (not the same Josephes who so often quotes the Scripture, but not less learned than he), he it was who passed his father's kin across sea to White Britain, since called England, without rudder or sail, but in the fold of this shirt. Joseph, having much loved the Lord, longs after His death to possess somewhat having belonged to Him; goes to the house of the Last Supper, and carries off the dish wherein He had eaten. Having been a knight of Pilate's for seven years, he craves a boon of him, which is Christ's body. Pilate grants it; Joseph descends the body from the Cross, places it in a sepulchre, and, fetching the dish from his house, collects in it the blood flowing from the body,* and finishes laying the body in the tomb. The Jews hear of this, are angered, seize Joseph, throw him into prison in the most hideous and dirtiest dungeon ever seen, feed him at first on bread and water, but when Christ is found to have arisen, Caiaphas, Joseph's jailor, lets him starve. But Christ brings the holy dish that Joseph had sent back to his house with all the blood in it. Joseph is overjoyed. Christ comforts him, and assures him he shall live and carry His name to foreign parts. Joseph thus remains in prison. Meanwhile his wife, though often pressed to marry, refuses until she shall have had sure tidings of her husband; as for his son he will only marry Holy Church.

* The MS. followed by Furnivall has an illustration, in which Joseph is represented as sitting under the Cross and collecting the blood from, the sides and feet in the basin.

(3) Forty years go by; after Christ's death Tiberius Caesar reigned ten years, then Caius, one year; then Claudius, fourteen years; then Noirons, in whose reign S.S. Peter and Paul were crucified, fourteen years; then Titus, and Vespasian, his son, a leper. The freeing of Joseph befalls in the third year of Titus' reign and in this wise: Titus has vainly sought a leech to heal Vespasian. At last a strange knight from Capernaum promises his help and tells how he in his youth had been healed of the leprosy by a prophet, The Emperor on hearing this sent to Judea to seek out that prophet; his messenger comes to Felix, and orders him to have proclamation made for aught Christ has touched; hereupon an old woman, Marie la Venissienne, brings the cloth upon which the Saviour's likeness had painted itself when she wiped His face. The messenger returns to Rome with this cloth and the mere sight of it heals Vespasian, who straightway resolves to avenge Christ's death. He goes to Jerusalem, Joseph's wife appears before him, accuses the Jews of having made away with her husband; none of the Jews know where he is save Caiaphas, who reveals the secret on condition that he is to be neither burnt or slain. Vespasian himself goes down into the prison and finds it as light as though one hundred candles had burnt in it. He tells Joseph who he is, whereat the latter wondered, not thinking he had been longer than from Friday to Sunday, not once had it been dark. A voice tells Joseph not to fear, and that he will find the Holy Vessel at his home. Joseph returns to Jerusalem with Vespasian, and points out to him the abettors of Christ's death, whom Vespasian has burnt. Caiaphas is set adrift in a boat.

(4) The night before Vespasian returns to Borne, Christ appears to Joseph and commands him to go forth and fill foreign lands with his seed; he must be baptised, and must go forth without money or aught but the dish; all heart can want or wish he shall have, all who accompany him must be baptised likewise. Joseph is baptised by St. Philip, then Bishop of Jerusalem, as is also Vespasian, concerning whom the story is now silent.

(5) Joseph preaches to his friends and relatives and converts seventy-five of them. They leave Jerusalem and come to Bethany, where the Lord appears to Joseph, promises him aid as once to the Jews in the wilderness, commands him to make a wooden ark for the dish, which he is to open when he wants to speak to Him, but no one is to touch it save Joseph and his son Josephes; Joseph does as commanded, his troop is miraculously fed, and on the eleventh day they come to the town of Sarras, between Babilone and Salavandre, whence the Saracens have their name, and not from Sara.

(6) Joseph and his seventy-five companions enter the city and go to the Temple of the Sun, to the seat of judgment, where the Saracens are assembled with their lord, Evalach the Unknown: he had been a man of prowess in his youth, but was now old; seven days before, the Egyptians had beaten his army, and the council is now devising how vengeance may be taken therefor. Joseph is greatly joyed at these events, and when the council advises peace assures the King of victory, but he must destroy his images and believe on Him who died on the Cross. Evalach asks how one who could not save himself could save another. Joseph, in answer, tells of Christ's birth, life, death, descent into hell, resurrection, ascension, and of the sending of the Holy Ghost. Evalach cannot understand either the Incarnation or the Trinity, a.nd although Joseph explains that the Virgin conceived by the overshadowing of the Holy Ghost through her ear, and that her virginity was no more hurt than is water when a sunbeam enters it, remains stubborn and calls his learned men to his aid, but Joseph confounds these, and Evalach lodges the Christians for the night and gives them good beds.

(7) Evalach dreams of a tree-stock whence spring three equal trunks and though three yet are truly one, also of a room with a secret door of marble, through which a child passes without opening it; a voice tells him this is a type of the miraculous conception of Christ.

(8) Meanwhile, Joseph, unable to sleep, prays for comfort and adjures the Lord by all His mercies to help Evalach; he is told by a voice he shall be sent for to explain the King's dream. Joseph then goes to sleep with his wife, Helyab, but not as lustful folk do, for there was nothing between them till the Lord commanded the begetting of Galahad, and then, so full of love to the Saviour were they that they had no desire. From Galahad came the high race which honoured the land of White Britain, now called England.

(9) The morrow morning Joseph and his company worship before the ark (now the place wherein they were had been called the Spiritual Palace by Daniel) when a soft sweet wind comes and the Holy Ghost descends and Christ speaks and urges all to love Him; He tells Josephes to draw near and take charge of His flesh and blood; Josephes opens the door of the ark and sees a man all in red, and with him five angels, each six winged, all in red, each with a bloody sword in his left, and in their rights severally, a cross, nails, lance, sponge, and scourge; Josephes sees Christ nailed to the Cross, and the blood running down from His side and feet into the dish; he would enter the ark but angels restrain him. Joseph, wondering at his son's state, kneels before the ark and sees therein an altar covered with white cloths, under which is a red samite one, covering three nails, a lance head all bloody, and the dish he had brought, and in the middle of the altar an exceeding rich vessel of gold and precious stones; seven angels issue from the ark with water and watering pot (2), gold basins and towels (2), and gold censers (3), an eighth carrying the holy dish, a ninth a head so rich and beautiful as never mortal eye saw, a tenth a sword, three more with tapers, lastly Jesus.

The company of angels go over the house sprinkling it with holy water, because it had heretofore been dwelt in by devils. Christ tells Josephes he is to receive the sacrament of His flesh and blood, and be made sovran shepherd over His new sheep; bishop's vestments are brought out of the ark. Josephes is seated in a chair, which afterwards made a Saracen King's eyes fly out of his head, is consecrated, an angel keeps the holy oil wherewith all Kings of Britain were anointed till the time of Uther Pendragon. of whom none of the many that have told his history have rightly known why he was so called; the meaning of the episcopal vestments is explained to Josephes, and his duties set forth.

(10) Josephes then goes into the ark and celebrates the sacrament using Christ's words only, whereat bread and wine become flesh and blood, and in place of the bread a child, which, though as bidden, he divides into three parts yet is eaten as one whole; an angel puts patina and chalice into the dish; Joseph and his company receive the sacrament in the form of a child; Christ bids Josephes celebrate the sacrament daily; tells him that he and Joseph are to go with Evalach's messengers now nigh at hand. Leucans, Josephes' cousin, is appointed guardian of the ark.

(11) Joseph and his son go before the King and overcome all the heathen clerk's objections; Josephes tells Evalach he will be given over to his enemies for three days, and shall pnly escape by believing on Christ; the heathen idols are smashed by a devil at the compelling of Josephes' two angels. A messenger brings the news that King Tholomes has entered and is capturing the land, and he will not rest till he be crowned at Sarras. Josephes tells the King this ill-hap is to mind him of his lowly origin, he is son of a shoemaker in an old city of France, Meaux, and was one of a tribute of one hundred youths and one hundred maidens claimed by Augustus Csesar from France, as here dwelt a prouder folk than elsewhere, and the two daughters of the Count of the Town, Sevain, were among the tribute, and Evalach was among their servants. When Felix was named Governor of Syria by Tiberius he had taken Evalach with him, and held him in high honour until one day, angry with Felix's son, Evalach slew him and had to fly, after which he entered the service of Tholome Cerastre, King of Babylon, who had given him the land he now ruled. Josephes further explains the King's dreams, and when the latter declares himself willing to believe, asks for his shield, upon which he fixes a red cross and tells him to look on it in his need and pray to God and he shall be saved.

(12) Evalach marches with his army against Tholomes, is joined by his brother-in-law, Seraphe (whom he thought hated him most of any man in the world) at the Queen's entreaty; numerous combats ensue between the two armies; Seraphe performs prodigies of valour; Evalach is taken prisoner, and in his need looks on the shield, sees thereon Christ crucified, prays to God for help, a White Knight appears, overcomes Tholomes, who is taken prisoner, and Evalach's army is victorous.

(13) Meanwhile Josephes, remaining in Sarras, has been counselling Queen Sarraquite, secretly a Christian, since her mother was cured of a bloody flux, and since Christ appeared to her when she was afraid of the hermit her mother had led her to for baptism because he had such a long beard; she dares not avow her faith for fear of her husband. Josephes tells her of the battle which has taken place and of the White Knight.

(14) Evalach and Seraphe return; the King asks at once after the Christians, and learns that he owes his victory to the Lord to whom also Seraphe owed his strength in battle; the shield is uncovered, a man with a wounded arm is healed by it, and then the cross vanishes; Seraphe turns Christian, is baptised and receives the name Nasciens, he is straightway healed of his wounds, exhorts Evalach to believe, and tells of Tholomes' death. Evalach is baptised, and re-christened Mordrains, or Slow-of-Belief. After baptising the town and destroying all images, Josephes leaves three of his companions in charge of the Grail Ark, and goes with the rest to Orcanz, turns out of an image a devil who had slain Tholomes, and converts more of the heathen folk.

(15) Meanwhile Mordrains has ordered his people to be baptised or to leave his land; many take the latter course and are met outside Ihe town by a devil who wounds them grievously, whereupon Josephes hurries to their aid, but is met by an angel with a lance and smitten through the thigh for having left his baptising work to trouble himself about conternners of God's law, and the mark of the wound should stay with him all his life, and the iron spear head remain in the wound so that ever after he limped, and he had later to smart for it, as the tale will show in due season. Many more people are converted, Bishops are left in the land and holy relics at Sarras.

(16) Joseph es brings Mordrains, Sarraquite, and Nasciens to the holy shrine, and shows them the vessel wherein is Christ's blood. Nasciens thinks he has never seen aught to match it, and he gives it a name that since it has never lost. For, says he, nothing he had seen before but somewhat displeased him (li degraast), but this pleases him (li gree) entirely; he further tells how once when a young man, hunting, as he stood deep in thought a voice made itself heard, saying "Thou shall't never accomplish what thou thinkest on until the wonders of the Grail are disclosed," and he knows now this must be the Grail as every wish of his heart is accomplished. And he draws nearer and lifts the vessel's lid and looks therein, but straightway falls to trembling, feeling he can no longer see. And he knew that the blindness was to punish his curiosity, and turning to Josephes tells him that the iron shall not be drawn out of that wound inflicted by the angel at Orcanz, nor he himself recover his sight until Josephes, wounded, himself comes to draw out the iron.

So they stand lost in thought, till a voice is heard, " After my vengeance my healing " and an angel appears, touches Josephes' thigh with the lance shaft, whereupon the head comes out, and from it drop great drops of blood which the angel collects in a vessel, and wherewith he anoints Josephes' wound, making it whole, and Nasciens' eyes, restoring to him his sight. And the angel tells them that the meaning of the lance is that of the beginning of the wonderful adventures which shall befall in lands whither God purposes leading them; when the true knights should be separated from the false ones, and the earthly knighthood become a heavenly one. And at the beginning of those adventures the lance would drop blood as then, but beforehand none; and then wonders would happen all over the world where the lance was, great and terrible wonders, in recognition of the Holy Grail and of the lance; and the marvels of the Grail should never be seen save by one man alone; and by the lance wherewith Josephes was struck should but one other man be struck, and he a King of Josephes' kin, and the last of the good men; he should be struck through the two thighs, and only healed when the Grail wonders were disclosed to the Good Knight, and that one should be last of Nasciens' kin. Thus, as Nasciens was the first to behold the wonders of the Grail, that one should be the last; so saith the true crucified one, adding, "Upon the first and last of My new ministers will I spend the vengeance of the adventurous lance in token of Myself having received the lance stroke whilst on the Cross." And so many days as Josephes had born the lance head in his wound so many days should the marvellous adventures last. Now these days (years)* were twenty-two.

* MS. reading.

(17) Josephes explains Mordrains' vision, and makes him destroy the image of a woman he had kept in a secret chamber, known, so he thought, only to himself.

(18) Josephes and his company go forth from Sarras, but the tale tells nothing of them in this place, but keeps straight on. On the following night Mordrains dreams that, sitting in Sarras at table, of a sudden a thunderbolt strikes crown from his head and the first mouthful from his lips; a great wind carries him up into a far land where he is fed by a lion and lioness, and after a while an eagle carries off Nasciens' son to a land whereof the inhabitants bow down before him, and out of this nephew's belly comes a great lake giving rise to nine streams, eight of equal breadth and depth, the ninth as wide and deep as the remainder put together, and rushing and turbulent, and at first foul and muddy, but afterwards clear and pure as a precious stone; then comes down from heaven a man in likeness of one crucified, who bathes hands and feet in the lake and eight streams, but in the ninth his whole body.

(19) Mordrains tells his vision to Nasciens and confesses to former treacherous and jealous feelings he had against him; they seek counsel of the priests, but none can expound the vision, and as they sit together a great tumult is heard and the sound of a horn announcing " the beginning of dread," and they fall senseless to the ground; but Mordrains is caught up by the Holy Ghost and borne off.

(20) Meanwhile Nasciens is accused by Kalafier, a Christian-hater, of having made away with Mordrains, and is cast into prison with Kalafier for gaoler.

(21) Meanwhile Mordrains has been carried off by the Holy Ghost to an island lying between Babylon, Scotland, and Ireland, a high land from which the western sea can be looked over as far as Spain; it was once a pirates' lair, but Pompey drove them thence. To Mordrains comes a noble man who gives his name as Tout-entour, comforts him, and exhorts him to steadfastness in the faith; when he leaves a fair woman appears and tempts the King, who luckily does not pay heed to her, and well for him, as he learns from the noble man that she is Lucifer in disguise. He is assailed by many temptations; storm, thunder, and lightning affright him; the wonderful bird Phoenix attacks him and snatches the bread from his lips; Lucifer again visits him and shows him Nascieiis' dead body, but it is only an invention; finally, all these trials withstood, the noble man comes again and expounds the dream of the nine streams: the lake is a son of Nasciens, from whom descend nine Kings, all good men and true, but the ninth surpassing all in every virtue; he is the knight to whom the wonders of the Grail shall be shown, and Christ shall bathe Himself wholly in him.

(22) Meanwhile Nasciens has been kept in prison together with his son, Celidoine (Heaven-given) by Kalafier. But a miraculous hand appearing from out a cloud strikes off Nasciens' fetters, and carries him out of the dungeon; Kalafier pursues but is struck down by the hand; on his death bed he orders that Celidoine be cast from the battlements, but nine hands bear him up in mid air, whilst Kalafier, slain by fire from heaven, goes to eternal death. Sarraquite, overjoyed to hear of her brother's escape, sends out messengers to meet them. Meanwhile Nasciens' wife, Flegentyne, has set out in search of her husband accompanied by the old knight, Corsapias, and his son, Helicoras.

(23) Now Nasciens has been carried fourteen days journey off to the Turning Isle (concerning which many wonders are told); all of these things are true, as Christ Himself has written the book of the Holy Grail, and He never wrote aught else save the Lord's Prayer for the disciples and the judgment upon the woman taken in adultery. And no man is bold enough to say that since the Resurrection Christ wrote aught else save this " haute escripture del S. Graal."

(24) A ship conies to Nasciens' isle which he would enter but for words warning him against it unless he be full of faith. However, crossing himself he enters [and finds therein the same wonders as those described in Queste, Inc. 35,36, 37, viz.: the sword and the three spindles, precisely the same story about which is told as in the Queste].

(25) Nasciens deeming there must be magic in this, the ship splits in twain, and had well nigh drowned him, but he regains the isle swimming, and on the morrow an old man comes in a ship and gives him an allegorical explanation of what has befallen him.

(26) Meanwhile Celidoine, carried off by the hands to the land of the heathen King Label, wins his favour by expounding a dream, converts him, but at his death is cast adrift by the heathen barons in a boat with a lion, and after three days comes to Nasciens' island.

(27) The two rejoice on their meeting, and leave the island together in Solomon's ship, come after four days to another island, where Nasciens, attacked by a giant, seizes Solomon's sword but it breaks in his hand, nevertheless, with another sword he overcomes the giant. He chides Solomon's sword, but Celidoine says it is some sin of his made it break. Thereafter they see a ship approaching wherein is Mordrains. There is rejoicing between the three, and much telling of past adventures. Nasciens shows the broken sword to Mordrains, who, taking it in his hands, joins it together, whereupon a voice bids them leave the ship; Nasciens, not obeying fast enough, is wounded in the shoulder by a fiery sword in punishment of his having drawn Solomon's sword.

(28) The messengers sent out by Sarraquite in search of Nasciens have, meantime, had many adventures, have come across the daughter of King Label, suffered shipwreck, and been thrown upon a desert isle formerly the home of the great physician, Ypocras (of whom a long story is told how he was tricked by a Roman lady), been tempted in divers fashions, but at last they are led to Mordrains, Nasciens, and Celidoine.

(29) On the third night a priest clad in white comes walking on the sea, heals Nasciens' wound, and sends off Celidoine in another ship. The remainder come to land, Mordrains and Sarraquite are reunited; Nasciens' wife, Flegentyne, is sent for; and Label's daughter is christened by Petrone, a holy man and kinsman of Joseph. She was after Celidoine's wife, as my lord Robert of Borron testifies, who translated this history from Latin into French after the holy hermit to whom our Lord first gave it.

(30) Nasciens sets forth in search of his son, his knights follow on his track, and two are struck dead for their sins. Nasciens comes again to Solomon's ship, is tempted by the devil in the shape of a fair damsel, goes on board the ship and dreams as follows: Celidoine is in the promised land with all those who had left Sarras; he, Nasciens, shall go thence likewise and never depart thence, nor shall the ship until it take back the last of his line to Sarras, together with the Holy Grail, and that shall be after three hundred years; and thereafter Celidoine leads before him nine persons, all in guise of Kings, save the eighth who was like a dog, and the ninth turns into a lion, and at his death the whole world mourns over him. And the names of these, Nasciens' descendants, are: Celidoine, Marpus, Nasciens, Alains li Gros, Ysaies, Jonans, Lancelot, Bans, Lancelot, like unto a dog until his end, Galahad, foul at the source, but afterwards clear, in whom Christ shall bathe Himself wholly, and who shall end all the adventures. On the morrow it is explained to Nasciens that the eighth of his descendants likens a dog on account of his sins, and the ninth is foul at the beginning as engendered in fornication and not as Holy Church wills.

(31) The story, after touching on Flegentyne, who retires to her own land, returns to Joseph, who, with his son, Josephes, and his companions, has been wandering about. Joseph is ordered by a voice from heaven to beget a son, whose name shall be Galaad. At length the company comes to the sea shore and laments that it has no ships; Joseph rebukes them, and says those may pass who have kept chaste, whereupon four hundred and sixty come forward to confess their lechery. Josephes is told to put forward the Grail-bearers, to take the shirt off his back, and having spread it on the water, all the pure companions shall find place on it. This happens, and all find place save Symeu and his son, who are not as they should be, and who sink and are well nigh drowned. The chosen company arrive on the morrow in Great Britain, then full of Saracens and infidels. Josephes then prays for the remainder of the company; a hes,venly voice says they shall come in good time, and that this is the promised land in which they shall multiply and become the worthiest race anywhere.

(32) Meantime Nasciens has been led in Solomon's ship to those of Joseph's followers who had been left behind, as the history of the Holy Grail testifies. After being warned against fresh falling into sin they are brought over to Joseph, and are fed with as much meat as they could want. But the fifth day the company, not having eaten for a day, come to the tent of a poor woman, wherein are twelve loaves about which they dispute. Josephes, referred to, breaks each loaf in three, and having placed the Holy Grail at the head of the table by its power the bread suffices for more than five hundred people.

(33) Hereafter the company comes to Castle Galafort, where Celidoine is found disputing with the Saracen wise men. The Christians are well received by Ganort, and shortly afterwards he and his people are baptised, one hundred and fifty who refuse being drowned. Over their bodies a tower is built, the Tower of Marvels, and thereafter, it is prophesied, a King named Arthur should reign, and from one blow of a sword adventures should arise, lasting twelve years, until the last descendant of Nasciens should end them, and til] that time no knight of Arthur's house should enter the tower without having to fight as good a man as himself; thus should it be till he who was to end the adventures appeared. So they build the tower, and it lasts until Lancelot destroys it, as the "Tale of Arthur's Death" relates.

(34) Joseph's wife bears a son, who receives the name of Galahad, of the Castle of Galafort.

(35) The King of Northumberland, hearing of Gauort's conversion, summons him to the court, and on his refusal attacks him, but is defeated and slain by the Christians.

(36) Josephes, his father, and one hundred and fifty of the Christians, leaving Galafort, come to Norgales, and are thrown into prison by King Crudel, who says, "Let them be for forty days, and see if their vessel will feed them." Our Lord comes to comfort them, and bids them be of good cheer, He will send an avenger to slay these dogs.

(37) Our Lord, in the likeness of one crucified, then appears to Mordrains, bids him set forth with wife and children and King Label's daughter and Nasciens' wife and go to Great Britain, there to avenge him on King Crudel. Mordrains hearkens, and shortly after sets forth with all his household, leaving his land in charge of Duke Ganor. Ou the way a devil carries off the captain of the ship, who had lusted after Queen Flegentyne. They arrive in Britain arid rejoin their friends; great is the joy; Nasciens' queen is like to have died of joy, and swoons twelve times.

(38) Mordrains sends word to Crudel to set the Christians free, and on his refusal marches against, overthrows, and slays him, but is grievously wounded, though he suffers no pain. Josephes and his companions are freed, and thanksgivings are made before the Grail. On the morrow, as Josephes is officiating before the holy vessel, Mordains presses near to see it, in spite of a warning voice; he loses his sight and the power of his body; he confesses his folly, but prays he may not die till the Good Knight's coming, the ninth of Nasciens' descendants. A voice promises him this, and that when the Good Knight comes he shall recover his sight and his wounds be healed; but three hear this promise beside Mordrains himself, Joseph, Josephes, and Nasciens.

(39) Mordrains is brought to Galafort, where Celidoine marries King Label's daughter and begets a son, Nasciens. Mordrains then, after giving his wife and shield into Nasciens' keeping, retires to a hermitage, and builds a monastery of the "White Monks, and stays there till Perceval sees him and Galahad, too, as the "Tale of the Holy Grail " tells.

(40) Josephes leaves Galafort, and, coming to Camelot, converts many of the people, whereat King Agrestes, being grieved, is baptised with false intent, and after Josephes' departure persecutes the Christians, and is punished by madness and death. Josephes returning, buries the martyrs, whose blood had blackened a cross, which keeps the name of the "Black Cross," till the Good Knight, Lancelot of the Lake's son comes.

(41) Josephes comes to a hill called Hill of the Giant; 'tis a Friday, and Brons is sitting next him at the Grail-table, but between the two is space for a man to sit, and Brons, Josephes' kinsman, asks him why he does not invite some one to fill it. Josephes answers, only he who is a holier man than any present can fill that place, as it typifies Christ's seat at the Last Supper, and is empty waiting His coming, or whom He shall send. Such of the company as are in mortal sin take this saying as presumption and fable, and Moys declares his willingness to sit in it if his companions will ask Josephes' leave. They do so, and though Josephes minds them how Moys might hardly come to Britain, and though he solemnly warns Moys himself, he gives his leave. Moys takes the seat, and at once seven flaming hands from heaven seize upon him and carry him off to a far place burning like a dry bush. The people repent, and, in answer to their enquiries, Josephes tells them the day shall come when they shall know where Moys is.

(42) After the meal Josephes, at Brons' request, has the latter's twelve sons up before him, and asks them whether they will be wedded or not. Eleven choose wedding, but the twelfth virginity and the service of the Holy Grail. Josephes, overjoyed, having married the other eleven, appoints him guardian of the Grail at his death, and he might leave the guardianship afterwards to whom he would.

(43) Josephes and his companions pass through Britain converting the heathen. Now the Grail only gives food to such as are not in sin, and once as the troop is encamped by a lake, Peter, a kinsman of Josephes', bears it through the ranks, and all are fed with the best food, save the sinners; these complain, and beg Josephes to pray for them, whereupon he bi.ds Brons' youngest son, the same he had chosen as Grail-keeper, Alains le Gros (not that Alains, Celidoine's son, he was king and wore a crown, but this one never) take the net from the Grail-table and lish with it in the pond. Alains does so and catches one fish, a big one, but say they, 'Twill not be enough; however, Alains, having shared it in three, and having prayed it might suffice, all are fed. Alains is called in consequence the Eich Fisher, and all the Grail-keepers after him bear this name, but they were more blessed than he, being crowned Kings whereas he never wore crown.

(44) Joseph, leaving his companions, comes into the Forest of Broceliande, meets a Saracen who would lead him to his sick brother, but is himself slain by a lion. Joseph is thrown in prison and wounded in the thigh by the men of the sick knight's castle, but, obtaining leave to visit the sick knight, heals him, and brings back to life the Saracen slain by the lion; both brothers are baptised; a fragment of the sword remaining in the wound, Joseph draws it out, and laying it with the remainder of the sword prophecies it shall not be made whole till he come who shall achieve the adventures of the Holy Grail.

(45) Joseph, returning to his companions, finds them in doubt as to how they shall cross a great water, they pray for guidance, and a white hart appears, followed by four stags, and leads them across, all save Chanaan, who crosses later in a fisherman's boat. Josephes, in answer to Alain and Pierron, explains the hart and lions as Christ and the Evangelists, and Christ would appear in that wise afterwards to Arthur, Mordred, and Lancelot.

(46) The Christians come to a house where burns a great fire, out of which is heard a lamentable voice; it is that of Moys; at Josephes' prayer rain falls from heaven and quenches half the flames, but he may not be wholly delivered until the Good Knight, Galahad, come.

(47) The Christians come into the land of King Escos, whence Scotland has its name. The Holy Grail refuses meat to Chanaan and to Symeu, Moys' father, whereat enraged, Symeu attacks Pierre and wounds him, and Chanaan slays his twelve brethren. Synieu is carried off by devils, whilst Chanaan's grave bursts out in flames, which may not quench till Lancelot come.

(48) Meanwhile Pierre's wound having become worse, he is left behind with a priest, who leads him to the sea shore, and, at his request, places him in a boat; this carries him to the isle of the heathen king, Orcanz, whose daughter finding him on the sea shore dying, has pity on him and tends him secretly till he is healed. Her father requires a champion, Pierre offers himself, conquers, converts, and baptises Orcanz, who takes the name Lamer, and marries his daughter, and King Luces comes to the wedding and is overjoyed. From him came Gauvain, son of King Lot of Orcanie. Mordred was no true son of Lot's, but of Arthur's. Gauvain is thus of the seed of Joseph of Ariniathea.

(49) Josephes after fifteen years' wanderings comes back to Galafort, and finds his brother Galaliad grown up; by Josephes' advice the men of Hocelice take Galahad for their king, and he became the ancestor of Ywain, son of Urien. Once whilst riding he comes to Symeu's fiery grave, which may not be quenched till Galahad, the Good Knight, comes. At Galahad's death he is buried in an abbey he founds to allay Symeu's pains, and the tombstone of his grave may not be lifted until by Lancelot.

(50) Joseph dies shortly after Galahad's crowning, and Josephes, feeliug death near, pays a last visit to Mordrains, who begs for a token from him. Josephes asks for the king's shield, and with blood gushing from his nose marks on it a red cross, gives it to Mordrains, and says no one shall hang it on his neck without rue till Galahad do so; the shield is placed on Nasciens' tomb. On the morrow Josephes dies; his body is carried afterwards into Scotland to still a famine, and is buried in the Abbey of Glays.

(51) Before his death he has confided the Grail to Alain. The latter comes with his brethren, one of whom, Josue, is unmarried, to the Terre Foraine, converts the King and people, and marries Josue to his daughter. Here is the resting-place of the Holy Grail; a lordly castle is built for it, hight Corbeiiic, which is Chaldee, and signifies "holy vessel." At Josue's wedding, such is the power of the Holy Grail, that all present are as filled as if they had eaten the finest meats they could think of. And that night the King, baptized Alfasem, sleeping in the castle, beholds the holy vessel covered with crimson samite, and a man all flaming tells him no mortal may sleep where the Holy Grail rests, and wounds him through both thighs, and bids others beware of sleeping in the Palace Adventurous. And afterwaids many a knight essayed the adventure, but lost his life, till Gauvain came, and he, though he kept his life, had such shame and mischance as he had not had for the Kingdom of Logres' sake.

(52) Alain and Alfasem die; Josue becomes King and Grail-keeper, and after him Aminadap, Catheloys, Manaal, Lambor, all Kings and known as the Fisher, and Lainbor fighting with his enemy, Bruillant, pursues him to the sea shore, and Bruillant finds there Solomon's ship and enters it, and finds the sword with which he slays Lambor, and this was the first blow struck with that sword in Great Britain, and such great woes sprang therefrom that no labourers worked, nor wheat grew, nor fruit trees bore, nor fish was found in the waters, so that the land was known as the Waste Land. But Bruillaiit falls dead for drawing the sword. After Lambor, Pelicans, wounded in the two thighs in a battle of Rome, whence he was always called the Maimed King, and he might not heal till Galahad the Good Knight come; and from him descends Pelles, and on his daughter does Lancelot of the Lake beget Galahad.

(53) Nasciens, Flegentyne, and Sarraquite die on the self -same day. Celidoine reigns, and is followed by Marpus, he by Nasciens, Alain li Gros, Ysaies, Jonas, Lancelot, Bans, Lancelot of the Lake. Here the story ends of all the seed of Celidoine, and returns to speak of Merlin, which my lord Robert of Borron thus begins.*

* I have not thought it necessary to give a summary of the prose romance Perceval le Gallois. One will be found in Birch-Hirsckfeld, pp. 123-134. The version, though offering many interesting features, is too late and unoriginal to be of use in the present investigation.

In making up the slips, the summary of Borron's poem dropped out. In order not todisturb the page form, which was fixed before the omission was noticed, it has been inserted after the Grand St. Graal with a subpagination.

Robert de Borron's Poem: Joseph of Arimathea.

(1) Before Christ's coming all folk went to Hell, but He came born of a Virgin that He might bring them out of Hell. He took flesh what time Judaea was under Rome and Pilate governed it. Now a soldier of Pilate's loved Christ but dared not show it. Of Christ's few disciples one was bad, his chamberlain, and he betrayed Him to the Jews.

(2) On Thursday Jesus gathers His disciples; Judas' question, the washing of the feet, the kiss of betrayal follow. When the Jews carry off Jesus, one of them takes the very fair vessel wherein He made His sacrament, and gave it to Pilate, who keeps it till he learns Jesus' death.

(3) Joseph is angry hereat, and claims pay for his and his five knights five years' free service, and his pay is Christ's body. Pilate grants it him, and Joseph hastens to the Cross, but the guards deny him, whereon he complains to Pilate, who sends Nicodemus to see he obtain it, and also gives Joseph the vessel.

(4) Joseph and Nicodemus descend . the body, and wash it, which makes the blood flow afresh. Joseph puts the blood in the vessel, wraps the body in a fine cloth and entombs it. The descent into Hell and the Resurrection follow.

(5) The Jews are incensed against Joseph and Nicodemus; the latter escapes, but Joseph is thrust into a horrible and dark prison. To him Christ appears with His vessel, in a great light, and instructs Joseph, telling him for his love to Him he shall have the symbol of His death and give it to keep to whom he would; He then gives Joseph the great, precious vessel wherein is His holiest blood. Joseph wonders, having hidden it in his house. Joseph is to yield the vessel to three persons only, who are to take it in the name of the Trinity. No Sacrament shall ever be celebrated but Joseph shall be remembered. But Joseph must be taught concerning the Sacrament; the bread and wine are Christ's flesh and blood, the tomb is the Altar; the grave-cloth the Corporal, the vessel wherein the blood was put shall be called Chalice, the cup-platten signifies the tombstone. All who see Joseph's vessel shall be of Christ's company, have fulfilment of their heart's wish and joy eternal. (The author adds: I dare not, nor could not, tell this but that I had the great book wherein the histories are written by the great clerks, therein are the great secrets written which are called the Graal.) Christ leaves Joseph, who remains in prison, no man heeding him

(6) until, when Vespasian, the Emperor's son, was a leper, a pilgrim comes to Rome and tells of Christ's cures, and lays his head Vespasian could be cured could anything of Christ's be brought to Rome. The Emperor sends messengers, who hear Pilate's story of the Crucifixion and about Joseph. The Jews are called together, and one tells of Verrine, who is brought before the messengers, and she relates how she wiped Christ's face and thus got the likeness of Him. They take her to Rome, Vespasian is healed, and sets forth to revenge Christ's death. He kills many Jews, burning some. One Jew offers to find Joseph, and tells the story of his imprisonment. Vespasian is let down into the prison and finds Joseph alive, who, to his amazement, welcomes him by name, and reads him a lecture on Biblical history and Christian Faith. Vespasian is converted, and sells the Jews at the rate of thirty for a penny.

(7) Joseph exhorts his kin, among them his sister, Enygeus, and brother-in-law, Hebron. They agree to believe, and to follow him. He sets off with them and they dwell for long in far-off lands. For awhile things go well, but then all the host does turns to naught; 'tis on account of carnal sin. The host complains to Hebron that they and their children die of hunger.'

(8) Hebron reports this to Joseph, who goes weeping and kneels before the vessel and asks why his followers suffer? A voice from the Holy Ghost answers he is not in fault, but he is to set the vessel before the people, and to mind him how He, Christ, had eaten with His disciples, and how the false disciple was detected. In the name of that table whereat Christ last ate, Joseph is to prepare another, and then to call his brother-in-law, Brons, and make him go into the water to catch a fish, and the first he catches Joseph is to put it on the table, and then to take the vessel, put it on the table, cover it with a towel, and then place Hebron's fish opposite it. The people are then to be called, who will soon see wherein they have sinned. And Joseph is to sit where Christ sat at the Last Sacrament, with Brons at his right. And Brons is to draw back one seat, to signify the seat of Judas, and the seat thus left empty is not to be filled until Enygeus have a child by Brons, her husband, and when that child is born there shall be his seat. The people is then to be bidden sit down to the grace of our Lord. Joseph does all this; part of the people sit, part do not, the sitters are filled with sweetness and the desire of their heart, the others feel nought. One of the sitters, named Petrus, asks if they feel nothing, and tells them it is because they are defiled with sin. The sinners then depart, but Joseph bids them come back day by day. Thus Joseph detects the sinners, and thus is the vessel first proved.

(9) Joseph tells the sinners it severs them from the others, as it holds no company with nor has love towards any sinner. The sinners ask the name of the vessel: it is called Graal, as it agreeable to all who see it. Now all this is verity, hence we call this the Story of the Grail, and it shall be henceforth known as the Grail.

(10) One sinner remains, Moyses, a hypocrite (here a gap which can be filled up from the prose versions: Moyses seats himself in the empty seat, whereupon the earth opens and swallows him).

(11) Joseph prays to Christ that as He came to him in prison, and promised He would come to his aid when in trouble, so now He would show him what has become of Moyses. The voice tells Joseph again about the empty seat, and how that the one at Joseph's table was not to be filled until the third man come, whom Hebron should beget and Enygeus bear, and his son should fill the seat. Moyses had stayed behind only to deceive, he had his deserts, no more sho'uld be heard of him in fable or song until he come who should fill the empty seat.

(12) In course of time Brons and Enygeus have twelve sons and are greatly bothered with them, and ask Joseph what is to be done with them. Joseph prays before the vessel; eleven will marry, one remain single; this one is Alain. Joseph is told by the voice when he consults the vessel about this nephew, to relate all about Christ's death and about the vessel, to tell Alain that from him shall issue an heir who is to keep the vessel; Alain is to take charge of his brethren and sisters and go westwards. An angel will bring a letter for Petrus to read, telling him to go whither he lists; he will say: the vale of Avaron; thither shall he go and wait for the son of Alain, and shall not pass away until that one come, and to him shall Petrus teach the power of the vessel, and say what has become of Moyses, and then may he die.

(13) All happens as foretold by the voice; the letter comes for Petrus, who declares his intention of departing for the vale of Avaron, bidding the host pray God he may never go against His will. Alain leaves with his brethren, and, as Joseph taught him, preaches the name of Jesus Christ.

(14) Petrus stays one day more; it is, says an angel, the Lord sends to Joseph, that he may see and hear the things of the vessel. The angel continues: The Lord knows Brons for a worthy man, and 'twas, therefore His will he should go fishing; he is to keep the vessel after Joseph, who must instruct him properly especially concerning the holy words which God spake to Joseph in the prison, which are properly called the Secrets of the Grail; Brons is to be called the Rich Fisher from the fish he caught; all the people are to go westwards; Brons is to wait for the son of his son, and to give him the vessel, then shall the meaning of the blessed Trinity be made known; after the vessel has been given to Brons, Petrus is to go, as he may then truly say he has seen Hebron, the Rich Fisher, put in possession of the vessel; when all this is done, Joseph is to go to perfect joy and life pardurable.

(15) On the morrow Joseph tells them the angel's message, save the words of Christ in the prison, which he tells to the Rich Fisher alone. The latter is then put in possession of Grail and headship; Joseph stays three days with him, then the Good Fisher goes away in the land where he was born and Joseph remains.* Master Robert de Borron should doubtless tell where Alain went, Hebron's son, and what became of him; what life Petrus led, and what became of him; what became of the long-lost Moyses; where the Rich Fisher went, and where he stayed. It were well to assemble these four things, but this no man could do save he had first heard tell the greatest history of the Grail, which is all true; and in this time I tell it to my Lord Walter, never had the great history of the Grail been told by mortal man. If God gives me strength I will assemble these four parts if I can find them in a book, meanwhile I must go on to the fifth and forget the four. (Then follows the Merlin).

* Cf. p. 78 as to this passage.

Robert de Borron's Poem: Merlin.

(In order to give all the materials for the discussion of Birch-Hirschfeld's theory of the Grail legend in the next chapter, a brief summary of the Merlin is added. A full one may be found in Birch-Hirschfeld, pp. 166, et seq.)

The devil, incensed at Christ's victory over him, in revenge begets by fraudf ul malice upon a virgin, a son, who is to be the wisest of mankind, and to oppose Christ's teaching. This is Merlin, who at eighteen months is able to save his mother, threatened with the doom of unchastity. Afterwards he is brought to King Vortigern, to whom he expounds the mystery of the unfinished tower. Vortigern is driven from his throne by Pendragon, with whom Merlin stands in high honour; equally so with his successor, Uter Pendragon, for whom he builds the Round Table, leaving one place empty to be filled in the time of liter's successor. He then helps the King to satisfy his passion for Yguerne, and takes charge of Arthur, their son. When the latter grows up to be a youth he fulfils the adventure of the sword in the anvil, and is proclaimed King. "And I, Robert of Borron, writer of this book, may not speak longer of Arthur till I have told of Alain, son of Brons, and how the woes of Britain were caused; and as the book tells so must I what man Alain was, and what life he led, and of his seed and their life. And when I have spoken of these things I will tell again of Arthur."

(Then follows in one solitary MS., the Didot-Perceval summarised above, p. 28. As will be seen, it does not tell what man Alain was, nor does it refer to him at all save in the most passing way).

APPENDIX A

THE RELATIONSHIP OF WOLFRAM VON ESCHENBACH AND CHRESTIEN.

THE various arguments for and against the use of any other French source than Chrestien by Wolfram have been clearly summed up by G. Botticher, Die Wolfram Literatur seit Lachmann, Berlin, 1880. The chief representative of the negative opinion is Birch-Hirschfeld, who first gives, Chapter VIII. of his work, a useful collection of passages relating to the Grail, the Castle, and the Quest, from both authors. His chief argument is this: The Grail in all the romances except in Wolfram is a cup or vessel, but in Wolfram a stone, a peculiarity only to be explained by Wolfram's ignorance of any source than Chrestien, and by the fact that the latter, in accordance with his usual practice of leaving objects and persons in as mysterious an atmosphere as possible, nowhere gives a clear description of the Grail.

He undoubtedly would have done so if he had finished his work. Such indications as he gave led Wolfram, who did not understand the word Graal, to think it was a stone. It is inconceivable that Kyot, if such a personage existed, should have so far departed from all other versions as not to picture the Grail as a vessel, inconceivable, again, that his account of it should have been just as vague as Chrestien's, that he should have afforded Wolfram no hint of the real nature of the object. In Chrestien Perceval's question refers to the Grail, but Wolfram, missing the significance of the holy vessel owing to the meagreness of the information respecting it given to him by Chrestien, was compelled to transform the whole incident, and to refer it solely to the sufferings of the wounded King.

Again, Chrestien meant to utilise the sword, and to bring Gawain to the Grail Castle; but his unfinished work did not carry out his intention, and in Wolfram Gawain also fails to come to the Grail Castle; the sword is passed over in silence in the latter part of the poem. Simrock, jealous for the credit of Wolfram, claimed for him the invention of all that could not be traced to Chrestien. resting the claim chiefly upon consideration of a sentimental patriotic nature. In opposition to these views, although the fact is not denied that Wolfram followed Chrestien closely for the parts common to both, it is urged to be incredible that he, a German poet, should invent a prologue to Chrestien's unfinished work connecting with an Angevin princely genealogical legend. It was also pointed out, with greatest fulness by Bartsch, Die Eigennamenim Parcival und Titurel, Germanist. Studien, II., 1 14, et seq., that the German poet gives a vast number of proper names which are not to be found in Chrestien, and that these are nearly all of French, and especially Southern French and Provencal origin. Simrock endeavoured to meet this argument in the fifth edition of his translation, but with little success. Botticher, whilst admitting the weight of Birch-Hirschfeld's arguments, points out the difficulties which his theory involves.

If Wolfram simply misunderstood Chrestien and did not differ from him personally, why should he be at the trouble of inventing an elaborately feigned source to justify a simple addition to the original story? If he only knew of the Grail from Chrestien, what gave him the idea of endowing it, as he did, with mystic properties?

Martin points out in addition that Wolfram has the same connection of the Grail and Swan Knight story as Gerbert, whom, ex hypothesi he could not have known, and who certainly did not know him. In his Zur Gralsage, Martin returned to the question of proper names, and showed that a varying redaction of a large part of the romance is vouched for by the different names which Heinrich von dem Tiirlin applies to personages met with both in Chrestien and in Wolfram. If, then, one French version, that followed by Heinrich, who is obviously a translator, is lost, why not another.

The first thorough comparison of Chrestien and Wolfram is to be found in Otto Kupp; s Unmittelbaren Quellen des Parzival. He argues for Kyot's existence. Some of the points he mentions in which the two poems differ, and in which Wolfram's account has a more archaic character, may be cited: The mention of Gurnemanz's sons; the food producing properties of the Grail on Parzival's first visit; the reproaches of the varlet to Parzival on his leaving the Grail Castle, "You are a goose, had you but moved your lips and asked the host ! Now you have lost great praise;"* the statement that the broken sword is to be made whole by dipping in the Lake Lac, and the mention of a sword charm by virtue of which Parzival can become lord of the Grail Castle; the mention that no one seeing the Grail could die within eight (days. In addition Kiipp finds that many of the names in Wolfram are more archaic than those of Chrestien. On the other hand, Kiipp has not noticed that Chrestien has preserved a more archaic feature in the prohibition laid upon Gauvain not to leave for seven days the castle after he had undergone the adventure of the bed.

* Of. the reproaches addressed to Potter Thompson (supra, p. 198). That the visitor tp the Bespelled Castle should be reproached, at once, for his failure to do as he ought, seems to be a feature of the earliest forms of the story, Cf. Campbell's Three Soldiers (supra, p. 196). If Wolfram had another source thau Chrestien it was one which partopk more of the unspelling than of the feud quest formula. Hence the presence of the feature here.

I believe I have the first pointed out the insistence by both Wolfram and Gerbert upon the hero's love to and duty towards his wife.

The name of Parzival's uncle in Wolfram, Gurnemanz, is nearer to the form in Gerbert, Gornumant, than to that in Chrestien, Gonemant.

Kiipp has not noticed that some of the special points he singles out in Wolfram are likewise to be found in Chrestien's continuators, e,g. the mention of the sons of Gurnemanz, by Gerbert.

The matter may be summed up thus: it is very improbable that Wolfram should have invented those parts of the story found in him alone; the parts common to him and Chrestien are frequently more archaic in his case; there are numerous points of contact between him and Gerbert. All this speaks for another French source than Chrestien. On the other hand, it is almost inconceivable that such a source should have presented the Grail as Wolfram presents it.

I cannot affect to consider the question decidedly settled one way or the other, and have, therefore, preferred to make no use of Wolfram. I would only point out that if the contentions of the foregoing studies be admitted, they strongly favour the genuineness of the non-Chrestien section of Wolfram's poem,* though I admit they throw no light upon his special presentment of the Grail itself.

* In Wolfram's work there is a much closer connection between the Gawain quest and the remainder of the poem than in Chrestien. Orgueilleuse, to win whose love Gawain accomplishes his feats, is a former love of Amfortas, the Grail King, who won for her a rich treasure and was wounded in her service. Klinschor, too, the lord of the Magic Castle, is brought into contact with Orgueilleuse, whom he helps against Qramoflanz. It is difficult to say whether this testifies to an earlier or later stage of growth of the legend. The winning of Orgueilleuse as the consequence of accomplishing the feat of the Ford Perillous and plucking the branch is strongly insisted upon by Wolfram and not mentioned by Chrestien, though it is possible he might have intended to wed the two had he finished his poem. In this respect, however, and taking these two works as they stand, Wolfram's account seema decidedly the earlier. In another point, too, he seems to have preserved the older form. Besides his Kundrie la Sorciere (the loathly damsel) he has a Kundrie la Belle, whom I take to be the loathly damsel released from the transforming spell.

APPENDIX B
THE PROROGUE TO THE GRAND ST. GRAAL AND THE BRANDAN LEGEND

I BELIEVE the only parallel to this prologue to be the one furnished by that form of the Brandan legend of which Schroder has printed a German version (Sanct Brandan) at Erlangen, in 1871, from a MS. of the fourteenth century, but the first composition of which he places (p. 15) in the last quarter of the twelfth century. The text in question will be found pp. 51, et seq.: Brandan, a servant of God, seeks out marvels in rare books, he finds that two paradises were on earth, that another world was situated under this one, so that when it is here night it is day there, and of a fish so big that forests grew on his back, also that the grace of God allowed some respite every Saturday night to the torments of Judas. Angry at all these things he burnt the book. But the voice of God spake to him, "Dear friend Brandan thou hast done wrong, and through thy wrath I see My wonders lost." The holy Christ bade him fare nine years on the ocean, until he see whether these marvels were real or a lie. Thereafter Brandan makes ready a ship to set forth on his travels.

This version was, very popular in Germany. Schroder prints a Low German adaptation, and a chap book one, frequently reprinted during the fifteenth, sixteenth, and seventeenth centuries. But besides this form there was another, now lost, which can be partially recovered from, the; allusions to it in the "Wartburg Krieg, a German poem of the thirteenth and early fourteenth century, and which is as follows: An angel brings Brandan a book from heaven: Brandan finds so many iricjedible things in it that he taxes book and angel with lying, and burns the book. For his unfaith he must wander till he find it. God's grace grants him this at last; an angel gives him the sign of two tires burning, which are the eyes of an ox, upon whose tongue he shall find the book. He hands it to Uranias, who brings it to Scotland (i.e., of course Ireland Schroder, p. 9.

The closeness of the parallel cannot be denied, and it raises many interesting questions, which I can here only allude tq. The Isle of Brandan has always been recognized as a Christian variant of the Celtic Tir-na n-Og, the Land of the Shades, Avalon. Schroder has some instructive remarks on this subject, p. 11. The voyage of Brandan may thus be compared with that of Bran, the son of Febal (supra, p. 232), both being versions of the wide-spread myth of a mortal's visit to the otherworld. It is not a little remarkable that in the Latin legend, which differs from the German form by the absence of the above-cited prologue, there is an account (missing in the German), of a " conopeus " (" cover " or " canopy," cf. Ducange and Diez, sub voce; the old French version translates it by " Pavilion of the colour of silver but harder than marble, and a column therein of clearest crystal." And on the fourth day they find a window and therein a " calix " of the same nature as the " conopeus " and a " patena " of the colour of the column (Schroder, p. 27, and Note 41).

Thus there is a formal connection between the Brandan legend and the Grail romances in the prologue common to two works of each cycle, and there is a likeness of subject-matter between the Brandan legend and the older Celtic traditions which I have assumed to be the basis of the romances. But German literature likewise supplies evidence of a connection between Brandan and Bran. Professor Karl Pearson has referred me to a passage in the Pfaffe Amis, a thirteenth century South German poem, composed by Der Strieker, the hero of which, a prototype of Eulenspiegel, goes through the world gulling and tricking his contemporaries. In a certain town he persuades the good people to entrust to him their money, by telling them that he has in his possession a very precious relic, the head of St. Brandan, which has commanded him to build a cathedral (Lambl's Edition, Leipzig, 1872, p. 32). The preser- vation of the head of Bran is a special feature in the Mabinogi. I have instanced parallels from Celtic tradition (Bran wen, p. 14), and Professor Rhys has since (Hibb. Lect., p. 94) connected the whole with Celtic mythological beliefs. This chance reference in a German poem is the only trace to my knowledge of an earlier legend in which, it may be, Bran and Brandan, the visitor to and the lord of the otherworld, were one and the same person.

It is highly desirable that every form of or allusion to the Brandan legend should be examined afresh, as, perhaps, able to throw fresh light upon the origin and growth of the Grail legend. In Pseudo-Chrestien Perceval's mother goes on a pilgrimage to the shrine of St. Braudan.

Site Menu | Home | Guestbook | Religion Menu | You, A Real Christian? | Christian Cliches | Christian Family Values | Forum | Email