hero; he is the product of deliberate literary invention, and has no existence outside the frame of the later cyclic redactions.  It is not possible at the present moment to say whether the Queste was composed in the British Isles, or on the continent, but we may safely lay it down as a basic principle that the original Grail heroes are of insular origin, and that the Grail legend, in its romantic, and literary, form is closely connected with British pseudo-historical tradition.

The beliefs and practices of which, if the theory maintained in these pages be correct, the Grail stories offer a more or less coherent survival can be shown, on the evidence of historic monuments, and surviving Folk-customs, to have been popular throughout the area of the British Isles; while, with regard to the higher teaching of which I hold these practices to have been the vehicle, Pliny comments upon the similarity existing between the ancient Magian Gnosis and the Druidical Gnosis of Gaul and Britain, an indication which, in the dearth of accurate information concerning the teaching of the Druids, is of considerable value.[1]

As we noted in the previous chapter, an interesting parallel exists between Wales, and localities, such as the Alps, and the Vosges, where we have definite proof that these Mystery cults lingered on after they had disappeared from public celebration.  The Chart appended to Cumont’s Monuments de Mithra shows Mithraic remains in precisely the locality where we have reason to believe certain of the Gawain and Perceval stories to have originated.

As to the date of origin, that, of course, is closely connected with the problem of authorship; if we can, with any possibility, identify the author we can approximately fix the date.  So far as the literary evidence is concerned, we have no trace of the story before the twelfth century, but when we do meet with it, it is already in complete, and crystallized, form.  More, there is already evidence of competing versions; we have no existing Grail romance which we can claim to be free from contamination, and representing in all respects the original form.

There is no need here to go over old, and well-trodden, ground; in my studies of the Perceval Legend, and in the later popular résumé of the evidence,[2] The Quest of the Holy Grail, I have analysed the texts, and shown that, while the poem of Chrétien de Troyes is our earliest surviving literary version, there is the strongest possible evidence that Chrétien, as he himself admits, was not inventing, but re-telling, an already popular tale.[3] The Grail Quest was a theme which had been treated not once nor twice, but of which numerous, and conflicting, versions were already current, and, when Wauchier de Denain undertook to complete Chrétien’s unfinished work, he drew largely upon these already existing forms, regardless of the fact that they not only contradicted the version they were ostensibly completing, but were impossible to harmonize with each other.