Thornton MS. Sir Perceval (often simply Sir Perceval), numbered I 4, 66, 68-69, 101-02, 125, 126, Steinbach's theory of, 147-50, criticised, 149, absence of Grail from, 151, connection with Great Fool tale, 154-58, 162, 164-65, witch incident, 169, 190, 225.

Tir-na n-Og, 191, 195, 223, 248, 264.

t.i.turel, 66.

t.i.tus, 107.

Trinity, symbolizing of, 88.

Tuatha de Danann, treasures of, 184-85, 189-92, 223, 230.

Two Brothers tale, 157, 162-63.

Ultonian cycle, 185.

Unspelling Quest, 181, Celtic parallels to, 190-206, 208.

Urban (Urlain), 83, 84, 183.

Van Santen, 252.

Vanishing of Bespelled Castle, 202-03.

Veronica (Verrine), 79, 116, Ward's theory, 222.

Vespasian, 107, 116.

Vessel in Celtic myth, 184, in Ultonian cycle, 185, in Welsh myth, 186, in Celtic folk-tales, 187.

See Grail.

Villemarque, views 97-98, 101, 131, 148.

Virginity, 247.

Wagner, 252-54.

Ward, 220, 222.

Wartburg Krieg and Brandan legend, 264.

William of Malmesbury, 105, Zarncke's opinion of, 107, 115, Ward's opinion of, 220.

Windisch, 188, 219.

Witch who brings the dead to life, 165-69.

Wolfram von Eschenbach, numbered F 3, sources, 6, 25-26, 65-67, 69, and Gerbert, 92, 99-102, 104, 107, 121-25, 150, 157, brother incident in, 164, 172-73, branch in, 193, magician lord, 199, account of mediaeval morality, 240-41, 246, ideal of, 248-52, 254, 255, 256, pattern for future growth of legend, 261, relation to Chrestien, 261-63.

Woman in Celtic tradition, 231-33.

Wulcker, Evangelium Nicodemi, 220-21.

Zarncke, views, 106-07, 115, 132, 220.

HARRISON AND SONS, PRINTERS IN ORDINARY TO HER MAJESTY, ST. MARTIN'S LANE, LONDON.

FOOTNOTES:

[1] Fully described by Potvin, VI, lxix, etc.

[2] Potvin, VI, lxxv, etc.

[3] Birch-Hirschfeld: Die Sage vom Gral, 8vo., Leipzig, 1877, p. 81.

[4] Birch-Hirschfeld, p. 89.

[5] Birch-Hirschfeld, p. 110.

[6] Birch-Hirschfeld, p. 232, quoting the colophon of a Paris MS., after Paulin Paris, Cat. des MSS. francais, vol. ii, pp. 361, etc.

[7] Birch-Hirschfeld, p. 143.

[8] This prologue is certainly not Chrestien's work; but there is no reason to doubt that it embodies a genuine tradition, and affords valuable hints for a reconstruction of the original form of the story. _Cf._ Otto Kupp in Zeitschrift fur deutsche Philologie, vol. xvii., No. 1.

[9] Potvin's text, from the Mons MS., is taken as basis.

[10] Several MSS. here intercalate the history of Joseph of Arimathea: Joseph of Barimacie had the dish made; with it he caught the blood running from the Saviour's body as it hung on the Cross, he afterwards begged the body of Pilate; for the devotion showed the Grail he was denounced to the Jews, thrown into prison, delivered thence by the Lord, exiled together with the sister of Nicodemus, who had an image of the Lord. Joseph and his companions came to the promised land, the White Isle, a part of England.

There they warred against them of the land. When Joseph was short of food he prayed to the Creator to send him the Grail wherein he had gathered the holy blood, after which to them that sat at table the Grail brought bread and wine and meat in plenty. At his death, Joseph begged the Grail might remain with his seed, and thus it was that no one, of however high condition, might see it save he was of Joseph's blood. The Rich Fisher was of that kin, and so was Greloguevaus, from whom came Perceval.

It is hardly necessary to point out that this must be an interpolation, as if Gauvain had really learnt all there was to be told concerning the Grail, there would have been no point in the reproaches addressed him by the countryfolk. The gist of the episode is that he falls asleep before the tale is all told.

[11] The existence of this fragment shows the necessity of collating all the MSS. of the Conte du Graal and the impossibility of arriving at definite conclusions respecting the growth of the work before this is done. The writer of this version evidently knew nothing of Queste or Grand St. Graal, whilst he had knowledge of Borron's poem, a fact the more remarkable since none of the other poets engaged upon the Conte du Graal knew of Borron, so far, at least, as can be gathered from printed sources.

It is hopeless in the present state of knowledge to do more than map out approximately the leading sections of the work.

[12] It is by no means clear to me that Gerbert's portion of the Conte du Graal is an interpolation. I am rather inclined to look upon it as an independent finish. As will be shown later on, it has several features in common with both Mabinogi and Wolfram, features pointing to a common prototype.

[13] In the solitary MS. which gives this version, it follows, as has already been stated, prose versions of Robert de Borron's undoubted poems, "Joseph of Arimathea" and "Merlin."

[14] Birch-Hirschfeld, in his Summary (p. 37, l. 22) or his MS. authority, B.M., xix, E. iii., has transposed the relationships.