There is no parallel to this in the other versions, but it agrees with what we find in Morien; and I think it probable that the Dutch compiler, who seems to have been very familiar with the Perceval story, may have introduced it.[181]
The castle at which Perceval is to seek a kinsman is not named in D. L., but M. Goothe, W. Goth, and 1533 Got, agree against Q. there.
In Perceval's adventure with the Fiend Horse, the text of 1533 is again preferable, being clear and detailed throughout, e.g. whereas when the lady asks Perceval what he does under the tree, Q. makes him answer, 'Qu'il ne sent ni bien ne mal mais s'il eust cheval il se leva d'illuec.' 1533 gives 'qu'il ne faisoit ne bien ne mal' mais si j'avoye ung cheval ie m'en iroye d'icy.' W. here agrees with 1533.
After the fight with the dragon, M. tells us that Perceval 'caſte donne his ſheld / whiche was broken /.' Q., agreeing in the first part, omits this feature; but both D. L. and 1533 say the shield was not broken, but burnt: 'Der verbernt was wech ende wede' (3886); 'Qui estoit tout brulé' (III. fo. 83). As we have previously been told that the dragon was breathing forth flame, this is manifestly correct. W., describing the fight, says, 'his shield and breastplate were burnt all in front of him,' and that he 'threw the shield from him burning.' M., who is condensing here, omits the fiery breath, hence, I suspect, the broken instead of burnt shield.
I think we may take this again as agreement of M., D. L., W., and 1533 against Q.
The 'drois enchanteres vns multeplieres de paroles' of the French versions, with which M. closely agrees, is in D. L.:
'Hets een toverare sijt seker des
Die can dinen van vele spraken
Ende van enen worde hondert maken.'—ll. 4294-6.
An amplification probably due to the exigencies of rhyme;[182] though as W. gives, 'He was a necromancer, who of one word would make twelve without ever saying a word of truth,' the original source may have had something similar.
M., D. L., and W. again agree against Q. and 1533 in giving a shorter version of Perceval's prayer, and omitting all New Testament references.
The adventure of the dead hermit, in Book XV., is, again, better told in D. L. and 1533 than in M. or Q. Thus Q. omits to state the nature of the supposed transgression, which is clearly set forth in the other three: