he turns up at the end in the same casual way as Brons, and converts King Luces (II, 3356-3), i.e. is thus brought into connection with Geoffrey of Monmouth's form of the conversion of Britain legend.
The foregoing statement confirms all that has previously been urged as to the lateness of both Queste and Grand St. Graal. The author of the former again shows himself a daring, but not over skilful, adapter of older legends, the author of the latter an unintelligent compiler, whose sole aim it is to lengthen out his story by the introduction of every incident he can lay his hands upon. But although late, they may nevertheless throw light upon the question which, of the two strongly differentiated accounts of the object of the Grail quest which have been noted, has the better claim to be looked upon as the older one. The Conte du Graal and the Didot-Perceval agree, as has been seen, against the Metrical Joseph, in making the main object of the Grail-seeker the healing of a maimed or the release from life of a supernaturally old King. This motif, it is not too much to say, is the pivot upon which in the Conte du Graal all turns; in the Metrical Joseph it is barely hinted at.
The Queste, if looked at closely, is found to bear witness to the Conte du Graal form. As is seen from the summary (supra, p. 41, Inc. 12) it has the very incident upon which so much stress is laid in Chrestien's poem, the visit to the Sick King, the omitted question, the consequent misfortune. True, all this has been transferred from the original hero, Perceval, to the father of the new hero Galahad, and, true, the final object which the Queste proposes, in so far as it proposes any definite object, to its Grail-seeker is of a different character. But the fact that this object is not stated in the same way as in the Metrical Joseph, whilst that found in the Conte du Graal is embodied though in a different connexion, points unmistakably to what may be called the healing motif as the older one. Here, again, the Metrical Joseph is in a minority, and it is not even followed by that very version, the Didot-Perceval, which has been ascribed to the same author, and claimed as an integral portion of the same trilogy.[1]
- ↑ The object of the Quest according to Heinrich von dem Türlin will be found dealt with in Chapter VII.
