The story in question is found in Borron’s _Joseph of Arimathea_.[5] Here we are told how, during the wanderings of that holy man and his companions in the wilderness, certain of the company fell into sin. By the command of God, Brons, Joseph’s brother-in-law, caught a Fish, which, with the Grail, provided a mystic meal of which the unworthy cannot partake; thus the sinners were separated from the righteous. Henceforward Brons was known as ‘The Rich Fisher.’ It is noteworthy, however, that in the Perceval romance, ascribed to Borron, the title is as a rule, _Roi_ Pescheur, not _Riche_ Pescheur.[6] In this romance the King is not suffering from any special malady, but is the victim of extreme old age; not surprising, as he is Brons himself, who has survived from the dawn of Christianity to the days of King Arthur. We are told that the effect of asking the question will be to restore him to youth;[7] as a matter of fact it appears to bring about his death, as he only lives three days after his restoration.[8] When we come to Chrétien’s poem we find ourselves confronted with a striking alteration in the presentment. There are, not one, but two, disabled kings; one suffering from the effects of a wound, the other in extreme old age. Chrétien’s poem being incomplete we do not know what he intended to be the result of the achieved Quest, but we may I think reasonably conclude that the wounded King at least was healed.[9] The _Parzival_ of von Eschenbach follows the same tradition, but is happily complete. Here we find the wounded King was healed, but what becomes of the aged man (here the grandfather, not as in Chrétien the father, of the Fisher King) we are not told.[10] The _Perlesvaus_ is, as I have noted above,[13] very unsatisfactory. The illness of the King is badly motivated, and he dies before the achievement of the Quest. This romance, while retaining certain interesting, and undoubtedly primitive features, is, as a whole, too late, and _remaniée_ a redaction to be of much use in determining the question of origins. The same may be said of the _Grand Saint Graal_ and _Queste_ versions, both of which are too closely connected with the prose _Lancelot_, and too obviously intended to develope and complete the _données_ of that romance to be relied upon as evidence for the original form of the Grail legend.[12] The version of the _Queste_ is very confused: there are two kings at the Grail castle, Pelles, and his father; sometimes the one, sometimes the other, bears the title of Roi Pescheur.[13] There is besides, an extremely old, and desperately wounded, king, Mordrains, a contemporary of Joseph, who practically belongs, not to the Grail tradition, but to a Conversion legend embodied in the _Grand Saint Graal_.[14] Finally, in the latest cyclic texts, we have three Kings, all of whom are wounded.[15]