There are but few interesting variants in the account of Bohort's adventures; the symbolic interpretations are, as usual, much less insisted upon, indeed 1533 gives no such explanation either of the disinherited lady, or of the 'lily and dry wood' vision, though Bohort is assured of Lionel's safety. The fight between the two brothers is also more briefly told: we do not hear that they lie long unconscious after the flame descends, but Bohort is told at once to join Perceval. Here W. agrees with D. L. and 1533.
D. L. differs from all the other versions in naming the damsel who warns Bohort of her mistress' suicidal intention. She is called Pallada.
In Book XVII., in all concerning the mysterious ship, the text of D. L. and 1533 is far superior to that of Q. The inscription in D. L. runs thus:
'Hort man, die wils gaen hier in,
Besie di wel, ende oec merc
Dattu sijs geloves vol ende sterc.
Want ic els niet dan gelove ben
Hier bi hoede elkerlijc hem:
Falgiert hem eneger maniren
Van gelove, ic sal hem falgiren.'—ll. 7910-16.
1533 says the inscription is in 'langaige dit Caldeu,' and says 'si tost q tu guerpiras ta creance ie te guerpiray en telle maniere que tu ne auras de moi ne conseil ne ayde,' and proceeds to explain (which no other text I have consulted does) that if he who enters fail in faith he will fall into the water. This should be compared with the passage in Hucher,[183] where the inscription on the ship agrees closely and is also said to be in Caldiu. The warning as to the nature of the penalty is omitted here, but the penalty is incurred exactly as 1533 foretells.
M. evidently had the warning of D. L. and 1533 before him when he wrote 'for and thou faile I shal not helpe the /.' W. gives the warning in more general terms, due perhaps to the translator.
Perceval's speech on entering the ship is again best given by 1533. Here, he says, he will enter 'pour ce que se ie suis desloyal que ie y perisse comme desloyal, et se ie suis plain de foy et tel comme bon chevalier doit estre que ie soye sauvé,' i.e. he submits to the test in all humility. Q. says: 'Car iou sui plain de foi et teus comme chivalers doit estre,' thus omitting the qualifying phrases, and giving the speech quite a different meaning. W. closely agrees with Q. D. L. also, though less abrupt, practically agrees with Q.; while M. must have had the version of 1533 before him: 'for yf I be a nys creature or an untrue knyghte there shalle I perysshe'—a reading he could not possibly have derived from either of the other two.
In the account of the scabbard of the sword we have a most interesting variety of readings, but, comparing one with the other, it appears certain that here again 1533 is in the right.
One side of the scabbard is said by D. L., 1533 and M. to be red as blood, with an inscription in letters black as a coal; while Q. says the scabbard is 'black as pitch'—an evident confusion with the inscription. W. says the sheath is 'rose-red,' with letters of gold and silver.
The name is given differently in each instance: Q., memoire de sens; D. L., Gedinkenesse van sinne; M., meuer of blood; 1533, memoire de sang. D. L. and 1533 go on to say that 'none shall look upon that part of the scabbard which is made of the Tree of Life but they shall be reminded of the blood of Abel.' M. omits the latter part of this sentence, thus making great confusion.