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 are made the means of bringing Christianity to Britain. The Grail is dwelt upon almost solely in its most material aspect. This form is closely connected with the Galahad Quest, and its chronology has been elaborately framed to correctly bridge over the difference in time between the Apostolic and Arthurian ages. It has also affected, as remarked above, the later versions of the Perceval Quest. The second or Brons form knows nothing of the companions of Joseph, who is only indirectly the means of the conversion of Britain, the real evangelists being kinsmen of his who bear decided Celtic names. These kinsmen are related as grandfather and father (or simply father or uncle), to a hero whose exploits are to be dealt with in a sequel. There is strong insistence upon the spiritual character of the Grail, which is obviously intended to play an important part in the promised sequel. No traces of this form are to be found in any version (saving always the above-mentioned fragment of Gautier), until we come to the Grand St. Graal, with which such portions as do not conflict with the Joseph form are embodied.
The Didot-Perceval, although formally in contact with the Brons Early History, is not really the sequel announced in that work. It differs profoundly from it in the most essential feature of the story, the nature of the task laid upon the hero. Upon examination this appears to be of the same nature as that of the Conte du Graal, with a seasoning of the Christian mystic element. It was, however, intended for a sequel to the Metrical Joseph, a fact which may be taken as a proof that Borron never completed his plan of a Joseph-Merlin-Grail trilogy of which we possess the first two parts.
The first of the two points marked for investigation at the outset of this chapter may thus be considered settled. The Quest is originally independent of and older than the Early History. And although in no instance can the versions of the former be said to be entirely free from the influence of the latter, yet in the older forms the traces are such as to be easily separated from the primitive elements of the story.
The versions which have been examined may now be arranged in the following order:—
(1) Chrestien’s portion of the Conte du Graal. The oldest form of the Perceval Quest, but presupposing an Early History.
(2) Gautier de Doulens followed Chrestien, in all probability, almost immediately. Even less can be gathered from him than from Chrestien respecting the earliest form of the Early History, but this is probably represented by
(3) Pseudo-Gautier, which in all likelihood gives the outline of the work made use of by Queste and Grand St. Graal. Pseudo-Gautier is almost certainly some years later than Gautier, as the Berne MS. scribe found it necessary to seek for information in