main feature of the legend, the pivot upon which everything turns. The one thing necessary is that the hero should be a virgin, and the story is one long glorification of the supreme virtue of chastity. Yet even here the warlike deeds of Galahad are dwelt upon in a way that points to a different ideal. Traces, though slight ones, may be found in C, Didot-Perceval, of the importance attached to the chastity of the hero; thus his hermit uncle admonishes him, "ne vous chaille de gésir aveuc fame, quar cest un peché luxurious et bien sachiez, que la pichié que vous avez fait, vous ont neu à trover la maison Bron," and in the adventure with the damsel of the hound, although he had (p. 440) solicited her favours, and she had promised them if he brought her the head of the white stag, yet (p. 470) when he returns to her and she offers herself to him, he pleads his quest as a reason for not even passing one night with her. In Gautier de Doulens, on the contrary, everything passes in accordance with the orthodox custom of the day—when knights were as punctual in demanding as ladies scrupulous in granting the fulfilment of such bargains. But here, again, references to chastity seem to be additions, and rather unskilful ones, whilst in the Queste they are the vital spirit of the story.
What results from the foregoing is much as follows:—
The Perceval form of the Quest is certainly the older of the two, and underlies in reality the Galahad form. When cleared from the admixture of Christian mystic elements it appears as a coherent and straightforward story, in which nothing necessarily presupposes the Early History. The influence of the latter is, however, distinctly traceable. As far as Chrestien himself is concerned, nothing can be asserted with certainty as to the origin, extent, and nature of that influence; in the case of his continuators it can be definitely referred to that form of the Early History which is represented by the Queste and the Grand St. Graal (save in the solitary instance of the Berne fragment of Gautier de Doulens). The later in date the sections of the Conte du Graal, the more strongly marked is the influence of the Early History, and pari passu the increasing prominence given to the Christian mystic side of the Grail.
Of the Early History two forms can be distinguished. In the one, Joseph and the group of persons whom he converts in the East
