liarities which tend to explain the further development this legend went through, until it reached that stage in which we find it.
By being connected with Alexander's journey to Paradise the legend of the Quest, which in its primitive form must also have been a search after it, is brought into close alliance with the numerous tales of saints journeying to Paradise: the legend of the three monks, that of St. Macarius in the desert[1] (in itself only a modification of Alexander's), and St. Brendan, not to mention ever so many more.
The description of the palace or castle is revived and amplified in the famous letter of Prester John, which became known at that time, and is directly quoted by Wolfram. Here the Christian element begins to creep in and leads the way to the other profound modifications which the legend underwent. We can see the transition from the heathen temple to a Christian palace (church) with a king (priest); coming thus nearer to certain forms of the Grail legend. In another place I intend studying the letter of Prester John, and of showing the sources whence it was derived. It will be shown there that it owes its origin, to some extent, to Jewish tales and Jewish descriptions of travels; and some light may be thrown on Flegetanis the Jew, to whom, according to Wolfram, Kyot owed the original of the Grail legend.
I must incidentally mention that a careful comparison of Chrestiens poem with the French "Chansons de Geste" will reveal the great dependence of the former upon the latter. Many an incident, many a description is undoubtedly tacen over. I limit myself here to one, because Mr. Nutt giv;s it such prominence; I mean the Stag hunt. Instead of having anything to do with the "lay of the fool", the connection with it being far from clear, or convincing, the true expanation is given in incident 70 of the Oueste (Nutt, p. 49), there we read: "On the morrow they meet
- ↑ Z. Graf, Paradiso terrestro., Torino, 1875.
