cousin's death. This poem, which seems also to have served, directly or indirectly, as one of the sources of the Didot-Perceval, had probably departed from popular lines in many respects, and may, though this would be an exceedingly difficult question to determine, have begun the incorporation of the Joseph of Arimathea legend with its consequent wresting to purposes of Christian symbolisms of the objects and incidents of the old folk-tale.
Such an incorporation had almost certainly begun before Chrestien's time, and was continued by him. There can be little doubt that he dealt with his model in a free and daring spirit, altering and adding as seemed best to him. This alone explains how Manessier, slavishly following the common original, tells differently the cause of the lame king's wound. Gautier, who lacked Chrestien's creative power, though he often equals him in the grace and vivacity of his narrative, seems to have had no conception of a plan; the section of Conte du Graal which goes under his name is a mere disorderly heap of disconnected adventures brought together without care for consistency. But for this very reason he is of more value in restoring the original form of the story than Chrestien, who, striving after consistency, harmony, and artistic development of his tale, alters, adds to, or retrenches from the older version. Gautier had doubtless other sources besides the one made use of by Chrestien. This does not seem to be the case with Manessier, who, for this portion of the story, confined himself to Chrestien's original, without taking note of the differences in motif introduced by his predecessor. What is foreign to it he drew from sources familiar to us, the Queste and Grand S. Graal, from which more than two-thirds of his section are derived.
In working back to the earliest form of the Perceval-sage, Mabinogi and Conte du Graal are thus of equal value and mutually complementary. Both are second-hand sources, and their testimony is at times sadly corrupt, but it is from them chiefly that information must be sought as to the earlier stages of development of this legendary cycle. They do not by themselves give any satisfactory explanation of the more mysterious features of the full-blown legend, but they do present the facts in such a way as to put out of court the hypothesis of a solely Christian legendary origin.
