[48] As a rule, whenever in the Iwein Hartmann does depart from his source, it is with the effect of making the story more coherent and probable. I have noted several instances of this in my study on the Yvain poems, Modern Quarterly for Language and Literature, July and November, 1898.
[49] Cf. Parzival, Book VII. 1472.
[50] Cf. Parzival, Book VII., as above; also 590 et seq. and 1355 et seq.
[51] Cf. Der Gral, P. Hagen: Strassburg, 1900. I am unable to accept the author's contention that the Bætylus-Grail represents the original form of the talisman; but he certainly proves the correctness of the many curious references to Oriental literature which are peculiar to Wolfram's version of the story, and cannot possibly have been within that writer's own knowledge.
[52] In this connection, cf. Dr. Brown's study on The Round Table before Wace, vol. vii. of Harvard Studies: Boston, 1900; and the incidental demonstration that Layamon had access to Welsh traditions unknown to Wace.
[53] For the first, cf. Legend of Sir Gawain, chap. ix., where I have discussed the variants of the poem. For The Marriage of Sir Gawain, cf. Mr. Maynadier's exhaustive study of The Wife of Bath's Tale, vol. xiii. of the present series. In the case of the Green Knight there are certain peculiarities of names which point to an intermediate French stage, which, in this instance at least, cannot well have been other than an Anglo-Norman poem.
[54] The French variant which seems to have most affinity with the tale referred to is that of the Didot Perceval, printed by M. Hucher in vol. i. of his Saint Graal, p. 453.
[55] Introduction, Charrette, p. cxxvii.
[56] Cf. 'Nouvelles Etudes sur la provenance du cycle Arthurien,' Romania, vols. xxvii. and xxviii.
[57] Cf. Artus Kampf mit dem Katzenungetum, E. Freymond, Halle: 1899.