developed mystic fancy, an originally Christian legend should lose its mystic character and become a subject for minstrels to exercise their fancy upon? In the earlier form of the romance there is an obvious contrast between the task laid upon the Grail quester and that laid upon Gawain at Castle Marvellous. The first has suffered change by its association with Christian legend; but the second, even in those versions influenced by the legend, has retained its primitive Celtic character. The trials which Gawain has to undergo may be compared with those imposed on him who seeks to penetrate into the underworld, as pictured in the Purgatorium S. Patricii, in the Visio Tnugdali, etc. This agrees well with the presentment of Castle Marvellous, an underworld realm where dwell four queens long since vanished from Arthur's court, and which, according to Chrestien (verse 9,388), Gawain, having once found, may no longer leave. One of these queens is Arthur's mother, whom a magician had carried off, a variant it would seem of the tradition which makes Arthur's father, Uther, win Igerne from her husband by Merlin's magic aid. Many other reminiscences of Celtic tradition may be found in the romances—Orgeleuse, whom Gawain finds sitting under a tree by a spring, is just such a water fairy as may be met with throughout the whole range of Celtic folk-lore, and differs profoundly from the Germanic conception of such beings.
W. Hertz, in his "Sage vom Parzival und dem Gral" (Breslau, 1882) following, in the main, Birch-Hirschfeld, lays stress upon the two elements, "legend" and "sage" out of which the romance cycle has sprung. He does not overlook many of the weak points in Birch-Hirschfeld's theory, e.g., whilst fully accepting the fish caught by Bron as the symbol of Christ, he notices that the incident as found in Robert de Borron, whom he accepts as the first in date of the cycle writers, is not of such importance as to justify the stress laid upon the nickname "rich fisher," by all the ex hypothesi later writers. The word "rich" must, he thinks, have originally referred to the abundant power of conversion of heathen vouchsafed to the Grail-keeper, but even Robert failed to grasp the full force of the allusion. Against Birch-Hirschfeld he maintains that the connection of Joseph with the conversion of Britain
