Studies on the Legend of the Holy Grail Part 3

=Grand St. Graal.=--(1) The writer salutes all who have faith in the Holy Trinity. He does not name himself for three reasons: lest his declaration that he received the story from G.o.d Himself be a stumbling block; lest his friends pay less honour to the book if they know the author; lest if he have made any blunder all the blame fall upon him.

(2) In the year 717 after the Pa.s.sion of Christ, as the writer lies in his hut in one of the wildest parts of White Britain, on Good Friday Eve and doubts of the Trinity, Christ appears to him and gives him a little book not larger than a man's palm, and this book will resolve all his doubts; He Himself has written it, and only he who is purified by confession and fasting may read it. On the morrow the writer opens it and finds therein four sections, headed each as follows: This is the book of thy lineage; here begins the book of the Holy Grail; here is the beginning of the terrors; here begin the marvels. As he reads lightning and thunder come and other wonders. On Good Friday, as he is celebrating the service, an angel raises him in spirit to the third heaven, and his doubts concerning the Trinity are set at rest. When his spirit returns to his body he locks up the book; but on Easter Sunday, when he would read further, finds it gone; a voice says he must suffer to have the book back again, must go to the plains of Walescog, follow a wonderful beast to Norway, and there find what he seeks. He obeys, the beast leads him first to a hermit's, then past the pine of adventures to a knight's castle, on the third day to the queen's lake and a nunnery. After exorcising a hermit possessed of the devil, he finds the book, and on his return Christ commands him to make a fair copy before Ascension Day. He sets to work at once, on the fifteenth day after Easter.[43] The book begins as follows: Few believe on Christ at His crucifixion, among whom is Joseph of Arimathea, as the Holy Scripture of the Grail testifies. He is in all things a good man. He lives in Jerusalem with his wife and a son, Josephes (not the same Josephes who so often quotes the Scripture, but not less learned than he), he it was who pa.s.sed his father's kin across sea to White Britain, since called England, without rudder or sail, but in the fold of this shirt. Joseph, having much loved the Lord, longs after His death to possess somewhat having belonged to Him; goes to the house of the Last Supper, and carries off the dish wherein He had eaten. Having been a knight of Pilate's for seven years, he craves a boon of him, which is Christ's body. Pilate grants it; Joseph descends the body from the Cross, places it in a sepulchre, and, fetching the dish from his house, collects in it the blood flowing from the body,[44] and finishes laying the body in the tomb. The Jews hear of this, are angered, seize Joseph, throw him into prison in the most hideous and dirtiest dungeon ever seen, feed him at first on bread and water, but when Christ is found to have arisen, Caiaphas, Joseph's jailor, lets him starve. But Christ brings the holy dish that Joseph had sent back to his house with all the blood in it. Joseph is overjoyed.

Christ comforts him, and a.s.sures him he shall live and carry His name to foreign parts. Joseph thus remains in prison. Meanwhile his wife, though often pressed to marry, refuses until she shall have had sure tidings of her husband; as for his son he will only marry Holy Church. (3) Forty years go by; after Christ's death Tiberius Caesar reigned ten years, then Caius, one year; then Claudius, fourteen years; then Noirons, in whose reign S.S. Peter and Paul were crucified, fourteen years; then t.i.tus, and Vespasian, his son, a leper. The freeing of Joseph befalls in the third year of t.i.tus' reign and in this wise: t.i.tus has vainly sought a leech to heal Vespasian. At last a strange knight from Capernaum promises his help and tells how he in his youth had been healed of the leprosy by a prophet.

The Emperor on hearing this sent to Judea to seek out that prophet; his messenger comes to Felix, and orders him to have proclamation made for aught Christ has touched; hereupon an old woman, Marie la Venissienne, brings the cloth upon which the Saviour's likeness had painted itself when she wiped His face. The messenger returns to Rome with this cloth and the mere sight of it heals Vespasian, who straightway resolves to avenge Christ's death. He goes to Jerusalem, Joseph's wife appears before him, accuses the Jews of having made away with her husband; none of the Jews know where he is save Caiaphas, who reveals the secret on condition that he is to be neither burnt or slain. Vespasian himself goes down into the prison and finds it as light as though one hundred candles had burnt in it. He tells Joseph who he is, whereat the latter wondered, not thinking he had been longer than from Friday to Sunday, not once had it been dark.

A voice tells Joseph not to fear, and that he will find the Holy Vessel at his home. Joseph returns to Jerusalem with Vespasian, and points out to him the abettors of Christ's death, whom Vespasian has burnt. Caiaphas is set adrift in a boat. (4) The night before Vespasian returns to Rome, Christ appears to Joseph and commands him to go forth and fill foreign lands with his seed; he must be baptised, and must go forth without money or aught but the dish; all heart can want or wish he shall have, all who accompany him must be baptised likewise. Joseph is baptised by St. Philip, then Bishop of Jerusalem, as is also Vespasian, concerning whom the story is now silent. (5) Joseph preaches to his friends and relatives and converts seventy-five of them. They leave Jerusalem and come to Bethany, where the Lord appears to Joseph, promises him aid as once to the Jews in the wilderness, commands him to make a wooden ark for the dish, which he is to open when he wants to speak to Him, but no one is to touch it save Joseph and his son Josephes; Joseph does as commanded, his troop is miraculously fed, and on the eleventh day they come to the town of Sarras, between Babilone and Salavandre, whence the Saracens have their name, and not from Sara. (6) Joseph and his seventy-five companions enter the city and go to the Temple of the Sun, to the seat of judgment, where the Saracens are a.s.sembled with their lord, Evalach the Unknown: he had been a man of prowess in his youth, but was now old; seven days before, the Egyptians had beaten his army, and the council is now devising how vengeance may be taken therefor. Joseph is greatly joyed at these events, and when the council advises peace a.s.sures the King of victory, but he must destroy his images and believe on Him who died on the Cross. Evalach asks how one who could not save himself could save another. Joseph, in answer, tells of Christ's birth, life, death, descent into h.e.l.l, resurrection, ascension, and of the sending of the Holy Ghost. Evalach cannot understand either the Incarnation or the Trinity, and although Joseph explains that the Virgin conceived by the overshadowing of the Holy Ghost through her ear, and that her virginity was no more hurt than is water when a sunbeam enters it, remains stubborn and calls his learned men to his aid, but Joseph confounds these, and Evalach lodges the Christians for the night and gives them good beds. (7) Evalach dreams of a tree-stock whence spring three equal trunks and though three yet are truly one, also of a room with a secret door of marble, through which a child pa.s.ses without opening it; a voice tells him this is a type of the miraculous conception of Christ. (8) Meanwhile, Joseph, unable to sleep, prays for comfort and adjures the Lord by all His mercies to help Evalach; he is told by a voice he shall be sent for to explain the King's dream. Joseph then goes to sleep with his wife, Helyab, but not as l.u.s.tful folk do, for there was nothing between them till the Lord commanded the begetting of Galahad, and then, so full of love to the Saviour were they that they had no desire. From Galahad came the high race which honoured the land of White Britain, now called England. (9) The morrow morning Joseph and his company worship before the ark (now the place wherein they were had been called the Spiritual Palace by Daniel) when a soft sweet wind comes and the Holy Ghost descends and Christ speaks and urges all to love Him; He tells Josephes to draw near and take charge of His flesh and blood; Josephes opens the door of the ark and sees a man all in red, and with him five angels, each six winged, all in red, each with a b.l.o.o.d.y sword in his left, and in their rights severally, a cross, nails, lance, sponge, and scourge; Josephes sees Christ nailed to the Cross, and the blood running down from His side and feet into the dish; he would enter the ark but angels restrain him. Joseph, wondering at his son's state, kneels before the ark and sees therein an altar covered with white cloths, under which is a red samite one, covering three nails, a lance head all b.l.o.o.d.y, and the dish he had brought, and in the middle of the altar an exceeding rich vessel of gold and precious stones; seven angels issue from the ark with water and watering pot (2), gold basins and towels (2), and gold censers (3), an eighth carrying the holy dish, a ninth a head so rich and beautiful as never mortal eye saw, a tenth a sword, three more with tapers, lastly Jesus. The company of angels go over the house sprinkling it with holy water, because it had heretofore been dwelt in by devils.

Christ tells Josephes he is to receive the sacrament of His flesh and blood, and be made sovran shepherd over His new sheep; bishop's vestments are brought out of the ark. Josephes is seated in a chair, which afterwards made a Saracen King's eyes fly out of his head, is consecrated, an angel keeps the holy oil wherewith all Kings of Britain were anointed till the time of Uther Pendragon, of whom none of the many that have told his history have rightly known why he was so called; the meaning of the episcopal vestments is explained to Josephes, and his duties set forth.

(10) Josephes then goes into the ark and celebrates the sacrament using Christ's words only, whereat bread and wine become flesh and blood, and in place of the bread a child, which, though as bidden, he divides into three parts yet is eaten as one whole; an angel puts patina and chalice into the dish; Joseph and his company receive the sacrament in the form of a child; Christ bids Josephes celebrate the sacrament daily; tells him that he and Joseph are to go with Evalach's messengers now nigh at hand. Leucans, Josephes' cousin, is appointed guardian of the ark. (11) Joseph and his son go before the King and overcome all the heathen clerk's objections; Josephes tells Evalach he will be given over to his enemies for three days, and shall only escape by believing on Christ; the heathen idols are smashed by a devil at the compelling of Josephes' two angels. A messenger brings the news that King Tholomes has entered and is capturing the land, and he will not rest till he be crowned at Sarras. Josephes tells the King this ill-hap is to mind him of his lowly origin, he is son of a shoemaker in an old city of France, Meaux, and was one of a tribute of one hundred youths and one hundred maidens claimed by Augustus Caesar from France, as here dwelt a prouder folk than elsewhere, and the two daughters of the Count of the Town, Sevain, were among the tribute, and Evalach was among their servants. When Felix was named Governor of Syria by Tiberius he had taken Evalach with him, and held him in high honour until one day, angry with Felix's son, Evalach slew him and had to fly, after which he entered the service of Tholome Cerastre, King of Babylon, who had given him the land he now ruled. Josephes further explains the King's dreams, and when the latter declares himself willing to believe, asks for his shield, upon which he fixes a red cross and tells him to look on it in his need and pray to G.o.d and he shall be saved. (12) Evalach marches with his army against Tholomes, is joined by his brother-in-law, Seraphe (whom he thought hated him most of any man in the world) at the Queen's entreaty; numerous combats ensue between the two armies; Seraphe performs prodigies of valour; Evalach is taken prisoner, and in his need looks on the shield, sees thereon Christ crucified, prays to G.o.d for help, a White Knight appears, overcomes Tholomes, who is taken prisoner, and Evalach's army is victorous. (13) Meanwhile Josephes, remaining in Sarras, has been counselling Queen Sarraquite, secretly a Christian, since her mother was cured of a b.l.o.o.d.y flux, and since Christ appeared to her when she was afraid of the hermit her mother had led her to for baptism because he had such a long beard; she dares not avow her faith for fear of her husband.

Josephes tells her of the battle which has taken place and of the White Knight. (14) Evalach and Seraphe return; the King asks at once after the Christians, and learns that he owes his victory to the Lord to whom also Seraphe owed his strength in battle; the shield is uncovered, a man with a wounded arm is healed by it, and then the cross vanishes; Seraphe turns Christian, is baptised and receives the name Nasciens, he is straightway healed of his wounds, exhorts Evalach to believe, and tells of Tholomes'

death. Evalach is baptised, and re-christened Mordrains, or Slow-of-Belief. After baptising the town and destroying all images, Josephes leaves three of his companions in charge of the Grail Ark, and goes with the rest to Orcanz, turns out of an image a devil who had slain Tholomes, and converts more of the heathen folk. (15) Meanwhile Mordrains has ordered his people to be baptised or to leave his land; many take the latter course and are met outside the town by a devil who wounds them grievously, whereupon Josephes hurries to their aid, but is met by an angel with a lance and smitten through the thigh for having left his baptising work to trouble himself about contemners of G.o.d's law, and the mark of the wound should stay with him all his life, and the iron spear head remain in the wound so that ever after he limped, and he had later to smart for it, as the tale will show in due season. Many more people are converted, Bishops are left in the land and holy relics at Sarras. (16) Josephes brings Mordrains, Sarraquite, and Nasciens to the holy shrine, and shows them the vessel wherein is Christ's blood. Nasciens thinks he has never seen aught to match it, and he gives it a name that since it has never lost. For, says he, nothing he had seen before but somewhat displeased him (li degraast), but this pleases him (li gree) entirely; he further tells how once when a young man, hunting, as he stood deep in thought a voice made itself heard, saying "Thou shall't never accomplish what thou thinkest on until the wonders of the Grail are disclosed," and he knows now this must be the Grail as every wish of his heart is accomplished. And he draws nearer and lifts the vessel's lid and looks therein, but straightway falls to trembling, feeling he can no longer see.

And he knew that the blindness was to punish his curiosity, and turning to Josephes tells him that the iron shall not be drawn out of that wound inflicted by the angel at Orcanz, nor he himself recover his sight until Josephes, wounded, himself comes to draw out the iron.

So they stand lost in thought, till a voice is heard, "After my vengeance my healing" and an angel appears, touches Josephes' thigh with the lance shaft, whereupon the head comes out, and from it drop great drops of blood which the angel collects in a vessel, and wherewith he anoints Josephes'

wound, making it whole, and Nasciens' eyes, restoring to him his sight.

And the angel tells them that the meaning of the lance is that of the beginning of the wonderful adventures which shall befall in lands whither G.o.d purposes leading them; when the true knights should be separated from the false ones, and the earthly knighthood become a heavenly one. And at the beginning of those adventures the lance would drop blood as then, but beforehand none; and then wonders would happen all over the world where the lance was, great and terrible wonders, in recognition of the Holy Grail and of the lance; and the marvels of the Grail should never be seen save by one man alone; and by the lance wherewith Josephes was struck should but one other man be struck, and he a King of Josephes' kin, and the last of the good men; he should be struck through the two thighs, and only healed when the Grail wonders were disclosed to the Good Knight, and that one should be last of Nasciens' kin. Thus, as Nasciens was the first to behold the wonders of the Grail, that one should be the last; so saith the true crucified one, adding, "Upon the first and last of My new ministers will I spend the vengeance of the adventurous lance in token of Myself having received the lance stroke whilst on the Cross." And so many days as Josephes had born the lance head in his wound so many days should the marvellous adventures last. Now these days (_years_)[45] were twenty-two. (17) Josephes explains Mordrains' vision, and makes him destroy the image of a woman he had kept in a secret chamber, known, so he thought, only to himself. (18) Josephes and his company go forth from Sarras, but the tale tells nothing of them in this place, but keeps straight on. On the following night Mordrains dreams that, sitting in Sarras at table, of a sudden a thunderbolt strikes crown from his head and the first mouthful from his lips; a great wind carries him up into a far land where he is fed by a lion and lioness, and after a while an eagle carries off Nasciens' son to a land whereof the inhabitants bow down before him, and out of this nephew's belly comes a great lake giving rise to nine streams, eight of equal breadth and depth, the ninth as wide and deep as the remainder put together, and rushing and turbulent, and at first foul and muddy, but afterwards clear and pure as a precious stone; then comes down from heaven a man in likeness of one crucified, who bathes hands and feet in the lake and eight streams, but in the ninth his whole body. (19) Mordrains tells his vision to Nasciens and confesses to former treacherous and jealous feelings he had against him; they seek counsel of the priests, but none can expound the vision, and as they sit together a great tumult is heard and the sound of a horn announcing "the beginning of dread," and they fall senseless to the ground; but Mordrains is caught up by the Holy Ghost and borne off. (20) Meanwhile Nasciens is accused by Kalafier, a Christian-hater, of having made away with Mordrains, and is cast into prison with Kalafier for gaoler. (21) Meanwhile Mordrains has been carried off by the Holy Ghost to an island lying between Babylon, Scotland, and Ireland, a high land from which the western sea can be looked over as far as Spain; it was once a pirates' lair, but Pompey drove them thence. To Mordrains comes a n.o.ble man who gives his name as Tout-entour, comforts him, and exhorts him to steadfastness in the faith; when he leaves a fair woman appears and tempts the King, who luckily does not pay heed to her, and well for him, as he learns from the n.o.ble man that she is Lucifer in disguise. He is a.s.sailed by many temptations; storm, thunder, and lightning affright him; the wonderful bird Phoenix attacks him and s.n.a.t.c.hes the bread from his lips; Lucifer again visits him and shows him Nasciens' dead body, but it is only an invention; finally, all these trials withstood, the n.o.ble man comes again and expounds the dream of the nine streams: the lake is a son of Nasciens, from whom descend nine Kings, all good men and true, but the ninth surpa.s.sing all in every virtue; he is the knight to whom the wonders of the Grail shall be shown, and Christ shall bathe Himself wholly in him. (22) Meanwhile Nasciens has been kept in prison together with his son, Celidoine (Heaven-given) by Kalafier. But a miraculous hand appearing from out a cloud strikes off Nasciens' fetters, and carries him out of the dungeon; Kalafier pursues but is struck down by the hand; on his death bed he orders that Celidoine be cast from the battlements, but nine hands bear him up in mid air, whilst Kalafier, slain by fire from heaven, goes to eternal death. Sarraquite, overjoyed to hear of her brother's escape, sends out messengers to meet them. Meanwhile Nasciens' wife, Flegentyne, has set out in search of her husband accompanied by the old knight, Corsapias, and his son, Helicoras. (23) Now Nasciens has been carried fourteen days journey off to the Turning Isle (concerning which many wonders are told); all of these things are true, as Christ Himself has written the book of the Holy Grail, and He never wrote aught else save the Lord's Prayer for the disciples and the judgment upon the woman taken in adultery. And no man is bold enough to say that since the Resurrection Christ wrote aught else save this "haute escripture del S. Graal." (24) A ship comes to Nasciens' isle which he would enter but for words warning him against it unless he be full of faith. However, crossing himself he enters [and finds therein the same wonders as those described in Queste, Inc. 35, 36, 37, viz.:--the sword and the three spindles, precisely the same story about which is told as in the Queste]. (25) Nasciens deeming there must be magic in this, the ship splits in twain, and had well nigh drowned him, but he regains the isle swimming, and on the morrow an old man comes in a ship and gives him an allegorical explanation of what has befallen him. (26) Meanwhile Celidoine, carried off by the hands to the land of the heathen King Label, wins his favour by expounding a dream, converts him, but at his death is cast adrift by the heathen barons in a boat with a lion, and after three days comes to Nasciens' island. (27) The two rejoice on their meeting, and leave the island together in Solomon's ship, come after four days to another island, where Nasciens, attacked by a giant, seizes Solomon's sword but it breaks in his hand, nevertheless, with another sword he overcomes the giant. He chides Solomon's sword, but Celidoine says it is some sin of his made it break. Thereafter they see a ship approaching wherein is Mordrains. There is rejoicing between the three, and much telling of past adventures. Nasciens shows the broken sword to Mordrains, who, taking it in his hands, joins it together, whereupon a voice bids them leave the ship; Nasciens, not obeying fast enough, is wounded in the shoulder by a fiery sword in punishment of his having drawn Solomon's sword. (28) The messengers sent out by Sarraquite in search of Nasciens have, meantime, had many adventures, have come across the daughter of King Label, suffered shipwreck, and been thrown upon a desert isle formerly the home of the great physician, Ypocras (of whom a long story is told how he was tricked by a Roman lady), been tempted in divers fashions, but at last they are led to Mordrains, Nasciens, and Celidoine. (29) On the third night a priest clad in white comes walking on the sea, heals Nasciens' wound, and sends off Celidoine in another ship. The remainder come to land, Mordrains and Sarraquite are reunited; Nasciens' wife, Flegentyne, is sent for; and Label's daughter is christened by Petrone, a holy man and kinsman of Joseph. She was after Celidoine's wife, as my lord Robert of Borron testifies, who translated this history from Latin into French after the holy hermit to whom our Lord first gave it. (30) Nasciens sets forth in search of his son, his knights follow on his track, and two are struck dead for their sins. Nasciens comes again to Solomon's ship, is tempted by the devil in the shape of a fair damsel, goes on board the ship and dreams as follows:--Celidoine is in the promised land with all those who had left Sarras; he, Nasciens, shall go thence likewise and never depart thence, nor shall the ship until it take back the last of his line to Sarras, together with the Holy Grail, and that shall be after three hundred years; and thereafter Celidoine leads before him nine persons, all in guise of Kings, save the eighth who was like a dog, and the ninth turns into a lion, and at his death the whole world mourns over him. And the names of these, Nasciens'

descendants, are: Celidoine, Marpus, Nasciens, Alains li Gros, Ysaies, Jonans, Lancelot, Bans, Lancelot, like unto a dog until his end, Galahad, foul at the source, but afterwards clear, in whom Christ shall bathe Himself wholly, and who shall end all the adventures. On the morrow it is explained to Nasciens that the eighth of his descendants likens a dog on account of his sins, and the ninth is foul at the beginning as engendered in fornication and not as Holy Church wills. (31) The story, after touching on Flegentyne, who retires to her own land, returns to Joseph, who, with his son, Josephes, and his companions, has been wandering about.

Joseph is ordered by a voice from heaven to beget a son, whose name shall be Galaad. At length the company comes to the sea sh.o.r.e and laments that it has no ships; Joseph rebukes them, and says those may pa.s.s who have kept chaste, whereupon four hundred and sixty come forward to confess their lechery. Josephes is told to put forward the Grail-bearers, to take the shirt off his back, and having spread it on the water, all the pure companions shall find place on it. This happens, and all find place save Symeu and his son, who are not as they should be, and who sink and are well nigh drowned. The chosen company arrive on the morrow in Great Britain, then full of Saracens and infidels. Josephes then prays for the remainder of the company; a heavenly voice says they shall come in good time, and that this is the promised land in which they shall multiply and become the worthiest race anywhere. (32) Meantime Nasciens has been led in Solomon's ship to those of Joseph's followers who had been left behind, as the history of the Holy Grail testifies. After being warned against fresh falling into sin they are brought over to Joseph, and are fed with as much meat as they could want. But the fifth day the company, not having eaten for a day, come to the tent of a poor woman, wherein are twelve loaves about which they dispute. Josephes, referred to, breaks each loaf in three, and having placed the Holy Grail at the head of the table by its power the bread suffices for more than five hundred people. (33) Hereafter the company comes to Castle Galafort, where Celidoine is found disputing with the Saracen wise men. The Christians are well received by Ganort, and shortly afterwards he and his people are baptised, one hundred and fifty who refuse being drowned. Over their bodies a tower is built, the Tower of Marvels, and thereafter, it is prophesied, a King named Arthur should reign, and from one blow of a sword adventures should arise, lasting twelve years, until the last descendant of Nasciens should end them, and till that time no knight of Arthur's house should enter the tower without having to fight as good a man as himself; thus should it be till he who was to end the adventures appeared. So they build the tower, and it lasts until Lancelot destroys it, as the "Tale of Arthur's Death" relates. (34) Joseph's wife bears a son, who receives the name of Galahad, of the Castle of Galafort. (35) The King of Northumberland, hearing of Ganort's conversion, summons him to the court, and on his refusal attacks him, but is defeated and slain by the Christians. (36) Josephes, his father, and one hundred and fifty of the Christians, leaving Galafort, come to Norgales, and are thrown into prison by King Crudel, who says, "Let them be for forty days, and see if their vessel will feed them." Our Lord comes to comfort them, and bids them be of good cheer, He will send an avenger to slay these dogs. (37) Our Lord, in the likeness of one crucified, then appears to Mordrains, bids him set forth with wife and children and King Label's daughter and Nasciens' wife and go to Great Britain, there to avenge him on King Crudel. Mordrains hearkens, and shortly after sets forth with all his household, leaving his land in charge of Duke Ganor. On the way a devil carries off the captain of the ship, who had l.u.s.ted after Queen Flegentyne. They arrive in Britain and rejoin their friends; great is the joy; Nasciens' queen is like to have died of joy, and swoons twelve times. (38) Mordrains sends word to Crudel to set the Christians free, and on his refusal marches against, overthrows, and slays him, but is grievously wounded, though he suffers no pain. Josephes and his companions are freed, and thanksgivings are made before the Grail. On the morrow, as Josephes is officiating before the holy vessel, Mordains presses near to see it, in spite of a warning voice; he loses his sight and the power of his body; he confesses his folly, but prays he may not die till the Good Knight's coming, the ninth of Nasciens' descendants. A voice promises him this, and that when the Good Knight comes he shall recover his sight and his wounds be healed; but three hear this promise beside Mordrains himself, Joseph, Josephes, and Nasciens. (39) Mordrains is brought to Galafort, where Celidoine marries King Label's daughter and begets a son, Nasciens. Mordrains then, after giving his wife and shield into Nasciens'

keeping, retires to a hermitage, and builds a monastery of the White Monks, and stays there till Perceval sees him and Galahad, too, as the "Tale of the Holy Grail" tells. (40) Josephes leaves Galafort, and, coming to Camelot, converts many of the people, whereat King Agrestes, being grieved, is baptised with false intent, and after Josephes' departure persecutes the Christians, and is punished by madness and death. Josephes returning, buries the martyrs, whose blood had blackened a cross, which keeps the name of the "Black Cross," till the Good Knight, Lancelot of the Lake's son comes. (41) Josephes comes to a hill called Hill of the Giant; 'tis a Friday, and Brons is sitting next him at the Grail-table, but between the two is s.p.a.ce for a man to sit, and Brons, Josephes' kinsman, asks him why he does not invite some one to fill it. Josephes answers, only he who is a holier man than any present can fill that place, as it typifies Christ's seat at the Last Supper, and is empty waiting His coming, or whom He shall send. Such of the company as are in mortal sin take this saying as presumption and fable, and Moys declares his willingness to sit in it if his companions will ask Josephes' leave. They do so, and though Josephes minds them how Moys might hardly come to Britain, and though he solemnly warns Moys himself, he gives his leave.

Moys takes the seat, and at once seven flaming bands from heaven seize upon him and carry him off to a far place burning like a dry bush. The people repent, and, in answer to their enquiries, Josephes tells them the day shall come when they shall know where Moys is. (42) After the meal Josephes, at Brons' request, has the latter's twelve sons up before him, and asks them whether they will be wedded or not. Eleven choose wedding, but the twelfth virginity and the service of the Holy Grail. Josephes, overjoyed, having married the other eleven, appoints him guardian of the Grail at his death, and he might leave the guardianship afterwards to whom he would. (43) Josephes and his companions pa.s.s through Britain converting the heathen. Now the Grail only gives food to such as are not in sin, and once as the troop is encamped by a lake, Peter, a kinsman of Josephes', bears it through the ranks, and all are fed with the best food, save the sinners; these complain, and beg Josephes to pray for them, whereupon he bids Brons' youngest son, the same he had chosen as Grail-keeper, Alains le Gros (not that Alains, Celidoine's son, _he_ was king and wore a crown, but this one never) take the net from the Grail-table and fish with it in the pond. Alains does so and catches one fish, a big one, but say they, 'Twill not be enough; however, Alains, having shared it in three, and having prayed it might suffice, all are fed. Alains is called in consequence the Rich Fisher, and all the Grail-keepers after him bear this name, but they were more blessed than he, being crowned Kings whereas he never wore crown. (44) Joseph, leaving his companions, comes into the Forest of Broceliande, meets a Saracen who would lead him to his sick brother, but is himself slain by a lion. Joseph is thrown in prison and wounded in the thigh by the men of the sick knight's castle, but, obtaining leave to visit the sick knight, heals him, and brings back to life the Saracen slain by the lion; both brothers are baptised; a fragment of the sword remaining in the wound, Joseph draws it out, and laying it with the remainder of the sword prophecies it shall not be made whole till he come who shall achieve the adventures of the Holy Grail. (45) Joseph, returning to his companions, finds them in doubt as to how they shall cross a great water, they pray for guidance, and a white hart appears, followed by four stags, and leads them across, all save Chanaan, who crosses later in a fisherman's boat. Josephes, in answer to Alain and Pierron, explains the hart and lions as Christ and the Evangelists, and Christ would appear in that wise afterwards to Arthur, Mordred, and Lancelot. (46) The Christians come to a house where burns a great fire, out of which is heard a lamentable voice; it is that of Moys; at Josephes'

prayer rain falls from heaven and quenches half the flames, but he may not be wholly delivered until the Good Knight, Galahad, come. (47) The Christians come into the land of King Escos, whence Scotland has its name.

The Holy Grail refuses meat to Chanaan and to Symeu, Moys' father, whereat enraged, Symeu attacks Pierre and wounds him, and Chanaan slays his twelve brethren. Symeu is carried off by devils, whilst Chanaan's grave bursts out in flames, which may not quench till Lancelot come. (48) Meanwhile Pierre's wound having become worse, he is left behind with a priest, who leads him to the sea sh.o.r.e, and, at his request, places him in a boat; this carries him to the isle of the heathen king, Orcanz, whose daughter finding him on the sea sh.o.r.e dying, has pity on him and tends him secretly till he is healed. Her father requires a champion, Pierre offers himself, conquers, converts, and baptises Orcanz, who takes the name Lamer, and marries his daughter, and King Luces comes to the wedding and is overjoyed. From him came Gauvain, son of King Lot of Orcanie. Mordred was no true son of Lot's, but of Arthur's. Gauvain is thus of the seed of Joseph of Arimathea. (49) Josephes after fifteen years' wanderings comes back to Galafort, and finds his brother Galahad grown up; by Josephes'

advice the men of Hocelice take Galahad for their king, and he became the ancestor of Ywain, son of Urien. Once whilst riding he comes to Symeu's fiery grave, which may not be quenched till Galahad, the Good Knight, comes. At Galahad's death he is buried in an abbey he founds to allay Symeu's pains, and the tombstone of his grave may not be lifted until by Lancelot. (50) Joseph dies shortly after Galahad's crowning, and Josephes, feeling death near, pays a last visit to Mordrains, who begs for a token from him. Josephes asks for the king's shield, and with blood gushing from his nose marks on it a red cross, gives it to Mordrains, and says no one shall hang it on his neck without rue till Galahad do so; the shield is placed on Nasciens' tomb. On the morrow Josephes dies; his body is carried afterwards into Scotland to still a famine, and is buried in the Abbey of Glays. (51) Before his death he has confided the Grail to Alain. The latter comes with his brethren, one of whom, Josue, is unmarried, to the Terre Foraine, converts the King and people, and marries Josue to his daughter. Here is the resting-place of the Holy Grail; a lordly castle is built for it, hight Corbenic, which is Chaldee, and signifies "holy vessel." At Josue's wedding, such is the power of the Holy Grail, that all present are as filled as if they had eaten the finest meats they could think of. And that night the King, baptized Alfasem, sleeping in the castle, beholds the holy vessel covered with crimson samite, and a man all flaming tells him no mortal may sleep where the Holy Grail rests, and wounds him through both thighs, and bids others beware of sleeping in the Palace Adventurous. And afterwards many a knight essayed the adventure, but lost his life, till Gauvain came, and he, though he kept his life, had such shame and mischance as he had not had for the Kingdom of Logres'

sake. (58) Alain and Alfasem die; Josue becomes King and Grail-keeper, and after him Aminadap, Catheloys, Manaal, Lambor, all Kings and known as the Fisher, and Lambor fighting with his enemy, Bruillant, pursues him to the sea sh.o.r.e, and Bruillant finds there Solomon's ship and enters it, and finds the sword with which he slays Lambor, and this was the first blow struck with that sword in Great Britain, and such great woes sprang therefrom that no labourers worked, nor wheat grew, nor fruit trees bore, nor fish was found in the waters, so that the land was known as the Waste Land. But Bruillant falls dead for drawing the sword. After Lambor, Pelleans, wounded in the two thighs in a battle of Rome, whence he was always called the Maimed King, and he might not heal till Galahad the Good Knight come; and from him descends Pelles, and on his daughter does Lancelot of the Lake beget Galahad. (59) Nasciens, Flegentyne, and Sarraquite die on the self-same day. Celidoine reigns, and is followed by Marpus, he by Nasciens, Alain li Gros, Ysaies, Jonas, Lancelot, Bans, Lancelot of the Lake. Here the story ends of all the seed of Celidoine, and returns to speak of Merlin, which my lord Robert of Borron thus begins.[46]

In making up the slips, the summary of Borron's poem dropped out. In order not to disturb the page form, which was fixed before the omission was noticed, it has been inserted after the Grand St. Graal with a subpagination.

=Robert de Borron's Poem: Joseph of Arimathea.=--(1) Before Christ's coming all folk went to h.e.l.l, but He came born of a Virgin that He might bring them out of h.e.l.l. He took flesh what time Judaea was under Rome and Pilate governed it. Now a soldier of Pilate's loved Christ but dared not show it. Of Christ's few disciples one was bad, his chamberlain, and he betrayed Him to the Jews. (2) On Thursday Jesus gathers His disciples; Judas' question, the washing of the feet, the kiss of betrayal follow.

When the Jews carry off Jesus, one of them takes the very fair vessel wherein He made His sacrament, and gave it to Pilate, who keeps it till he learns Jesus' death. (3) Joseph is angry hereat, and claims pay for his and his five knights five years' free service, and his pay is Christ's body. Pilate grants it him, and Joseph hastens to the Cross, but the guards deny him, whereon he complains to Pilate, who sends Nicodemus to see he obtain it, and also gives Joseph the vessel. (4) Joseph and Nicodemus descend the body, and wash it, which makes the blood flow afresh. Joseph puts the blood in the vessel, wraps the body in a fine cloth and entombs it. The descent into h.e.l.l and the Resurrection follow.

(5) The Jews are incensed against Joseph and Nicodemus; the latter escapes, but Joseph is thrust into a horrible and dark prison. To him Christ appears with His vessel, in a great light, and instructs Joseph, telling him for his love to Him he shall have the symbol of His death and give it to keep to whom he would; He then gives Joseph the great, precious vessel wherein is His holiest blood. Joseph wonders, having hidden it in his house. Joseph is to yield the vessel to three persons only, who are to take it in the name of the Trinity. No Sacrament shall ever be celebrated but Joseph shall be remembered. But Joseph must be taught concerning the Sacrament; the bread and wine are Christ's flesh and blood, the tomb is the Altar; the grave-cloth the Corporal, the vessel wherein the blood was put shall be called Chalice, the cup-platten signifies the tombstone. All who see Joseph's vessel shall be of Christ's company, have fulfilment of their heart's wish and joy eternal. (_The author adds_: I dare not, nor could not, tell this but that I had the great book wherein the histories are written by the great clerks, therein are the great secrets written which are called the Graal.) Christ leaves Joseph, who remains in prison, no man heeding him (6) until, when Vespasian, the Emperor's son, was a leper, a pilgrim comes to Rome and tells of Christ's cures, and lays his head Vespasian could be cured could anything of Christ's be brought to Rome. The Emperor sends messengers, who hear Pilate's story of the Crucifixion and about Joseph. The Jews are called together, and one tells of Verrine, who is brought before the messengers, and she relates how she wiped Christ's face and thus got the likeness of Him. They take her to Rome, Vespasian is healed, and sets forth to revenge Christ's death. He kills many Jews, burning some. One Jew offers to find Joseph, and tells the story of his imprisonment. Vespasian is let down into the prison and finds Joseph alive, who, to his amazement, welcomes him by name, and reads him a lecture on Biblical history and Christian Faith. Vespasian is converted, and sells the Jews at the rate of thirty for a penny. (7) Joseph exhorts his kin, among them his sister, Enygeus, and brother-in-law, Hebron. They agree to believe, and to follow him. He sets off with them and they dwell for long in far-off lands. For awhile things go well, but then all the host does turns to naught; 'tis on account of carnal sin. The host complains to Hebron that they and their children die of hunger. (8) Hebron reports this to Joseph, who goes weeping and kneels before the vessel and asks why his followers suffer? A voice from the Holy Ghost answers he is not in fault, but he is to set the vessel before the people, and to mind him how He, Christ, had eaten with His disciples, and how the false disciple was detected. In the name of that table whereat Christ last ate, Joseph is to prepare another, and then to call his brother-in-law, Brons, and make him go into the water to catch a fish, and the first he catches Joseph is to put it on the table, and then to take the vessel, put it on the table, cover it with a towel, and then place Hebron's fish opposite it. The people are then to be called, who will soon see wherein they have sinned. And Joseph is to sit where Christ sat at the Last Sacrament, with Brons at his right. And Brons is to draw back one seat, to signify the seat of Judas, and the seat thus left empty is not to be filled until Enygeus have a child by Brons, her husband, and when that child is born there shall be his seat. The people is then to be bidden sit down to the grace of our Lord. Joseph does all this; part of the people sit, part do not, the sitters are filled with sweetness and the desire of their heart, the others feel nought. One of the sitters, named Petrus, asks if they feel nothing, and tells them it is because they are defiled with sin. The sinners then depart, but Joseph bids them come back day by day. Thus Joseph detects the sinners, and thus is the vessel first proved.

(9) Joseph tells the sinners it severs them from the others, as it holds no company with nor has love towards any sinner. The sinners ask the name of the vessel: it is called _Graal_, as it is agreeable to all who see it.

Now all this is verity, hence we call this the Story of the Grail, and it shall be henceforth known as the Grail. (10) One sinner remains, Moyses, a hypocrite (here a gap which can be filled up from the prose versions: Moyses seats himself in the empty seat, whereupon the earth opens and swallows him). (11) Joseph prays to Christ that as He came to him in prison, and promised He would come to his aid when in trouble, so now He would show him what has become of Moyses. The voice tells Joseph again about the empty seat, and how that the one at Joseph's table was not to be filled until the third man come, whom Hebron should beget and Enygeus bear, and _his_ son should fill the seat. Moyses had stayed behind only to deceive, he had his deserts, no more should be heard of him in fable or song until _he_ come who should fill the empty seat. (12) In course of time Brons and Enygeus have twelve sons and are greatly bothered with them, and ask Joseph what is to be done with them. Joseph prays before the vessel; eleven will marry, one remain single; this one is Alain. Joseph is told by the voice when he consults the vessel about this nephew, to relate all about Christ's death and about the vessel, to tell Alain that from him shall issue an heir who is to keep the vessel; Alain is to take charge of his brethren and sisters and go westwards. An angel will bring a letter for Petrus to read, telling him to go whither he lists; he will say: the vale of Avaron; thither shall he go and wait for the son of Alain, and shall not pa.s.s away until that one come, and to him shall Petrus teach the power of the vessel, and say what has become of Moyses, and then may he die. (13) All happens as foretold by the voice; the letter comes for Petrus, who declares his intention of departing for the vale of Avaron, bidding the host pray G.o.d he may never go against His will. Alain leaves with his brethren, and, as Joseph taught him, preaches the name of Jesus Christ. (14) Petrus stays one day more; it is, says an angel, the Lord sends to Joseph, that he may see and hear the things of the vessel.

The angel continues: The Lord knows Brons for a worthy man, and 'twas, therefore His will he should go fishing; he is to keep the vessel after Joseph, who must instruct him properly especially concerning the holy words which G.o.d spake to Joseph in the prison, which are properly called the Secrets of the Grail; Brons is to be called the Rich Fisher from the fish he caught; all the people are to go westwards; Brons is to wait for the son of his son, and to give him the vessel, then shall the meaning of the blessed Trinity be made known; after the vessel has been given to Brons, Petrus is to go, as he may then truly say he has seen Hebron, the Rich Fisher, put in possession of the vessel; when all this is done, Joseph is to go to perfect joy and life pardurable. (15) On the morrow Joseph tells them the angel's message, save the words of Christ in the prison, which he tells to the Rich Fisher alone. The latter is then put in possession of Grail and headship; Joseph stays three days with him, then the Good Fisher goes away--in the land where he was born--and Joseph remains.[47]

Master Robert de Borron should doubtless tell where Alain went, Hebron's son, and what became of him; what life Petrus led, and what became of him; what became of the long-lost Moyses; where the Rich Fisher went, and where he stayed. It were well to a.s.semble these four things, but this no man could do save he had first heard tell the greatest history of the Grail, which is all true; and in this time I tell it to my Lord Walter, never had the great history of the Grail been told by mortal man. If G.o.d gives me strength I will a.s.semble these four parts if I can find them in a book, meanwhile I must go on to the fifth and forget the four. (Then follows the Merlin).

=Robert de Borron's Poem: Merlin.=--(In order to give all the materials for the discussion of Birch-Hirschfeld's theory of the Grail legend in the next chapter, a brief summary of the Merlin is added. A full one may be found in Birch-Hirschfeld, pp. 166, _et seq._)

The devil, incensed at Christ's victory over him, in revenge begets by fraudful malice upon a virgin, a son, who is to be the wisest of mankind, and to oppose Christ's teaching. This is Merlin, who at eighteen months is able to save his mother, threatened with the doom of unchast.i.ty.

Afterwards he is brought to King Vortigern, to whom he expounds the mystery of the unfinished tower. Vortigern is driven from his throne by Pendragon, with whom Merlin stands in high honour; equally so with his successor, Uter Pendragon, for whom he builds the Round Table, leaving one place empty to be filled in the time of Uter's successor. He then helps the King to satisfy his pa.s.sion for Yguerne, and takes charge of Arthur, their son. When the latter grows up to be a youth he fulfils the adventure of the sword in the anvil, and is proclaimed King. "And I, Robert of Borron, writer of this book, may not speak longer of Arthur till I have told of Alain, son of Brons, and how the woes of Britain were caused; and as the book tells so must I what man Alain was, and what life he led, and of his seed and their life. And when I have spoken of these things I will tell again of Arthur."

(Then follows in one solitary MS., the Didot-Perceval summarised above, p.

28. As will be seen, it does not tell what man Alain was, nor does it refer to him at all save in the most pa.s.sing way).

CHAPTER III.

The legend formed of two portions: Early History of Grail, Quest--Two forms of each portion distinguished--Grouping of the various versions--Alternative hypotheses of development--Their bearing upon the alleged Celtic origin of the Grail--Closer examination of the various accounts of the Grail: The first use made of it and its first possessor; its solace of Joseph; its properties and the effect produced by it; its name; its arrival in England; the Grail-keeper and his relationship to the Promised Knight--Three different stages in the development of the Queste--The work and the qualification of the Promised Knight--Conclusions: Priority over Early History of Quest--Chronological arrangement of the versions.

The information afforded by the summaries enables us to take a general view of the legend as a whole, and to attempt a more accurate chronological cla.s.sification of its varying forms. It will have been seen that the legend is formed of two distinct portions: the one dealing with the origin and wanderings (Early History) of the Grail, the other with its Quest. The two portions are found combined in the Joseph and Didot-Perceval and in the Grand St. Graal and Queste considered each as one organic whole. Versions A, Chrestien and his continuators; C, Didot-Perceval taken by itself; D, Queste; F, Wolfram, and G, Perceval le Gallois, treat only of the Quest. Versions B, Metrical Joseph, and E, Grand St. Graal, only of the Early History. But in nearly all the versions, no matter of which portion, references are to be found to the other, and when the versions are carefully examined, it is found that of each portion there exist two entirely different forms. Taking the Early History first, versions A, B, C, D, E, and G, in so far as they deal with it at all, relate much as follows: the Grail is the vessel which our Lord used at the Last Supper, which, given by Pilate to Joseph, served the latter to receive the blood flowing from the body of the dead Christ, sustained him miraculously during his captivity, was, after his release, used by him to test the faith of his followers, and was brought to England by Joseph (A, D, E), by Brons (B, C), and was finally confided by Joseph to his brother-in-law, Brons, to be kept until the coming of the latter's grandson (versions B and C), or was left in charge of Alain, son of Brons, from whom it pa.s.sed to his brother Josue, in whose line it remained until the Good Knight should come (version E). But F, Wolfram makes the Grail a vessel of "lapsit exillit" (_i.e._, lapis herilis, or lapsus ex coelis, or lapis electrix), which, after the fall of the rebel angels, was given in charge to t.i.turel and his dynasty, and by them preserved in the Grail Castle, Montsalvatch, guarded by a sacred order of Knighthood whom it chooses itself. So far, therefore, as the Early History is concerned all the versions, save one, are in the main of the same cla.s.s, the differences between them being, apparently, ones of development and not of origin.

Turning now to the Quest, two cla.s.ses are likewise to be distinguished: in the first the hero is Perceval, in the second there are three heroes, Galahad, Perceval, and Bors, chief of whom is Galahad. To the first cla.s.s belong versions A, Chrestien, etc., C, Didot-Perceval; F, Wolfram; and G, Perceval le Gallois; whilst D, Queste, alone of the versions which recount the Quest only, belongs to the other cla.s.s. It is followed, however, by E, Grand St. Graal, in so far as the latter has any reference to the Quest.

In the other Early History version, namely B, Metrical Joseph, the name of the hero who is to achieve the Quest is not mentioned, but the indications concerning him agree more closely with the march of the story in C, Didot-Perceval, than with those of D, Queste; it must therefore be ranged in the first cla.s.s. The main incident in the versions of this cla.s.s is the hero's visit to the castle of a sick king, his beholding there the Grail in company with other relics, his neglect on the first visit to ask the meaning of what he sees, his punishment, second visit to the Grail Castle, and attainment of his end, whether healing of the Sick King or winning of the Grail kingship. The two versions, H, Peredur, and I, Sir Perceval, which belong to the Grail cycle, though they do not mention the Grail, and although I, Sir Perceval, does not contain the above-mentioned incident, must likewise be placed in this cla.s.s, as must also the Gawain episodes of Diu Crone. In the second cla.s.s this main incident is missing, though several of its less important features are present in altogether different connection. The story in D, Queste, is largely made up of adventures tallying often detail for detail with those in the Early History version, E, Grand St. Graal, with which it shares similarity in the Quest form.

Whilst each portion of the legend exists in two forms, the great majority of versions in both cases belong to one form. Looking for the moment upon D and E as one whole, there is in both cases only one minority-version, viz., for the Early History, F, Wolfram, for the Quest D-E, Queste, Grand St. Graal. And each of these is only in a minority as far as one portion of the legend is concerned, D-E, agreeing with the majority in the Early History, and F in the Quest. Taking the average of all the versions there results what may be called the _Joseph of Arimathea form_ as the type of the Early History; the _Perceval form_ as the type of the Quest. As a rule, it may be confidently a.s.sumed that the larger number of versions represent an older form, an a.s.sumption strengthened so far as the Early History is concerned by the fact that the minority version, F, Wolfram, can historically be proved to be one of the latest in date of all the versions, and, so far as the Quest is concerned, by the following considerations:--The minority version, D-E, has three heroes, of whom Perceval is second in importance only to the chief hero, Galahad, indeed he occupies as large a s.p.a.ce in the narrative. This position can be due only to his being the original achiever of the Quest. It is obviously inadmissible that seven or eight versions should have conspired to pick out one only, and that one the second, of the three heroes of the Queste, and should have made him the sole hero, whilst it is easy to understand that the author of D, Queste, dissatisfied for certain reasons with the older forms of the story, yet not daring to alter it so far as to entirely burke the original hero, should have taken the course he did.

Two alternative hypotheses now naturally suggest themselves. The two parts of the legend may really form one organic whole, although more frequently found asunder than combined, or the one part may be an explanatory and supplementary after-thought. If the first hypothesis be accepted, it is natural to look upon the Metrical Joseph and the Didot-Perceval as the first and last parts of a trilogy, which, as presenting the legend in its fullest and most orderly shape, has a claim to being the oldest form of the story, and the main, if not the only, source of all other versions.

If, on the other hand, the second hypothesis be exact, if one part of the legend be later than the other, and has been artificially welded into one with it, that version in which this fusion is most perfect, instead of being the earliest is, with greater likelihood, one of the latest forms.

How do these alternative hypotheses affect the special object of these studies--the investigation of the alleged Celtic element in the Grail romances? In this way. If the Early History be an integral part of the romance, the probabilities in favour of a purely Christian legendary origin for the Grail itself are immensely increased, and the utmost the Celtic partisan could hope to show was that a Christian legend had somehow or other been strongly influenced by Celtic popular traditions. But if the reverse be true the probabilities are at once in favour of the Christian legendary element being the intruding one, and the chief aim of the Celtic partisan will be to disengage the present versions of the Quest from the traces left upon them by the Early History, and to acc.u.mulate as many parallels as possible between the residuum and admittedly genuine Celtic tradition. It by no means follows, however, that the acceptance of the second hypothesis involves the acceptance of the Celtic origin of the Grail. The romance as we have it--Quest, Early History--may be the fusion of two elements, one of which, the Christian legendary, may claim _all_ that is connected with the mystic vessel. Were it otherwise our task would be greatly simplified. For the mere fact that what may be called the non-Grail members of the cycle, _i.e._, H, Peredur, and I, Sir Perceval, know nothing of the Early History, gives no uncertain hint as to which portion of the romance is the original, and which the accretion. Two points have then to be investigated--the relationship one to the other of Early History and Quest; and, if the Quest is found to be the older portion, whether the Grail really belongs to it, or whether its presence in the various forms of the story as we now have them may not be due to the Early History. An examination of the various pa.s.sages in which the Grail is mentioned will furnish material towards settling the first point.

Such an examination may profitably omit all reference to Wolfram, to the prose Perceval le Gallois, from which little is apparently to be gained respecting the oldest forms of the legend, and to Heinrich von dem Turlin's version of the Gawain episodes. It must also neglect for the nonce the two non-Grail members of the cycle (the Mabinogi and Sir Perceval) as their testimony is either of little or of the highest value according as the Quest is or is not found to be the oldest portion of the romance. With these exceptions all the versions furnish elements of comparison, though little is to be got, as far as the point under discussion is concerned, from what is apparently the latest section of the Conte du Graal, Gerbert's poem.

The consideration of the second point will necessitate comparison of the various Quest forms among themselves, and the examination of numerous Celtic stories which present a.n.a.logies with them.

_The Grail: the first use made of it and its first Possessor._

We learn nothing from Chrestien respecting the early history of the Grail, nor is Gautier more communicative if the Mons MS. version be followed. The intercalation, A IIA, however, and Manessier give full details. According to the former:

... c'est icel Graal por voir Que nostre Sires tant ama Que de son saint sanc l'anora Au jor que il fu en croix mis. (16-19)

According to the latter:

C'est li va.s.siaus, ce sacies-vous, u ens li sains sans presious Nostre Segnor fu receus Quant de la lance fu ferus. (35,017-20)

We learn from the former that "Josep le fist fere" (v. 22), and that he used it to collect the blood that flowed from each foot of our Lord as He hung on the Cross (verses 30-39), whilst the latter leaves it uncertain who the first possessor was, and who held the Grail to receive our Lord's blood. The information given in versions B, is as might be expected, much fuller. B I, Metr. Jos., which calls it "un veissel mout gent," tells how Christ used it, He "feisoit son sacrement" in it; how it was found by a Jew, who delivered it up to Pilate, by whom it was given to Joseph, and by him used to receive the blood which bursts forth again from Christ's wounds when the body has been taken down from the Cross.--C, Didot-Perceval: Brons, after relating how Longis pierced the Lord's body as it hung on the Cross, says of the Grail, "en cest vessel gist le sanc que Joseph recueilli qui decoroit par terre" (p. 483).--E, Grand St.

Graal: Joseph himself finds the vessel out of which Christ had eaten, takes it home, and when he has received the body from Pilate, fetches the vessel and collects in it all the blood flowing from the wound he can (I, pp. 23, 24). Curiously enough, the very MS. which gives this version has an ill.u.s.tration of Joseph sitting under the Cross and collecting the blood as it drops from the wounds in side and feet. Three different accounts of how the Grail came into Joseph's possession and to what use he put it thus exist:--

(1) The Grail is the vessel in which Christ's blood was received as He hung upon the Cross (Pseudo-Gautier, Manessier, Didot-Perceval, and an ill.u.s.tration in a MS. of the Grand St. Graal); Joseph had had it made (Pseudo-Gautier).

(2) The Grail is the vessel which had been used by Christ at the Last Supper. It is used as a receptacle for the blood of Christ after His body has been taken down from the Cross (Metr. Jos.).

(3) Same as No. 2, with minor alterations, such as that it was Joseph who found the holy vessel himself (Grand St. Graal).

_The Grail: its Solace of Joseph._

Chrestien and Gautier are again silent, but from A IIA, Pseudo-Gautier, we learn that Joseph was wont to pray before the Grail, that he was, in consequence, imprisoned in a high tower by the Jews, delivered thence by the Lord, whereupon the Jews resolve to exile him with Nicodemus, and that sister of his who had a likeness of Christ (verses 60-110).

Manessier, in the Mons MS. version, pa.s.ses this over, but A IIIA, has the following important pa.s.sage:--

En une charte orrible et lede Fu mis Joseph sanz nul arreste;

XL ans ilecques estut C'onques ne menja ne ne but; Mais Damediex li envoioit Le Saint Graal que il veoit II foiees ou III le jor; (V. pp. 153-4.)

In the B versions this episode is one of capital importance. B I., Joseph is put into prison, because the Jews suspect him of having stolen away Christ's body. To him in the dungeon, "qui estoit horrible et obscure" (v.

703), appears Christ, who hands him the Grail, whereat he is surprised, as he had hidden it in a house where none knew of it (v. 860), and addresses him as follows:--