give any explanation of the nature of the Grail itself. It omits Brons, Alain, the explanation of the name "rich fisherman," the name of Moys, although his story is found in substantially the same shape as in the Grand St. Graal, and is silent as to the origin of the bleeding lance. If it were younger than and derived from the Grand St. Graal alone, these points, all more important for the Early History than the Mordrain episodes would surely have been dwelt upon. But then if the Grand St. Graal is the younger work, whence does it derive Brons, Alain, and Petrus, all of whom are introduced in such a casual way? There was obviously a previous Early History which knew nothing of Josephe or of Mordrain and his group, the invention of the author of the Queste, whence they passed into the Grand St. Graal, and were fused in with the older form of the legend. There is, moreover, a positive reference on the part of the Grand St. Graal to the Queste (vol. ii., p. 225). The author of the Queste introduced his new personages for the following reasons: He had already substituted Galahad for the original hero, and to enhance his importance gives him a fictitious descent from a companion of Joseph. From his model he learnt of Joseph's wanderings in the East, hence the Eastern origin of the Mordrain group. In the older form the Grail had passed into the keeping of Joseph's nephew, in the Queste the Promised Knight descends from the nephew of Mordrain; Brons, as the ancestor of the original Quest hero necessarily disappears in the Queste, and his place is in large measure taken by Josephe. The priority of the Queste over the Grand St. Graal, and the use of the former by the latter may thus be looked upon as certain. But if Mordrain is the invention of the Queste, what is the meaning of his illness, of his waiting for the Promised Knight, of the bleeding lance, and of the lame king whom it heals? These seem to have no real connection with the Grail, and are apparently derived from an older work, namely, Chrestien's Conte du Graal.
Chrestien's work, which ended at v. 10,601, may be dated as having been begun not later than 1189 (vide supra, p. 4). Its unfinished state accounts for its having so little positive information about the Grail, as Chrestien evidently meant to reserve this information for the end of the story. But this very freedom with which
