And if we once grant this initial fact, and resolve that we will no longer, in the interests of an outworn critical tradition, deny the weight of scientific evidence in determining the real significance of the story, does it not inevitably follow, as a logical sequence, that such versions as fail to connect the misfortunes of the land directly with the disability of the king, but make them dependent upon the failure of the Quester, are, by that very fact, stamped as secondary versions. That by this one detail, of capital importance, they approve themselves as literary treatments of a traditional theme, the true meaning of which was unknown to the author?
Let us for a moment consider what the opposite view would entail; that a story which was originally the outcome of pure literary invention should in the course of re-modelling have been accidentally brought into close and detailed correspondence with a deeply rooted sequence of popular faith and practice is simply inconceivable, the re-modelling, if re-modelling there were, must have been intentional, the men whose handiwork it was were in possession of the requisite knowledge.
But how did they possess that knowledge, and why should they undertake such a task? Surely not from the point of view of antiquarian interest, as might be done to-day; they were no twelfth century Frazers and Mannhardts; the subject must have had for them a more living, a more intimate, interest. And if, in face of the evidence we now possess, we feel bound to admit the existence of such knowledge, is it not more reasonable to suppose that the men who first told the story were the men who knew, and that the confusion was due to those who, with more literary skill, but less first-hand information, re-modelled the original theme?
In view of the present facts I would submit that the problem posed in our first chapter may be held to be solved; that we accept as a fait acquis the conclusion that the woes of the land are directly dependent upon the sickness, or maiming, of the King, and in no wise caused by the failure of the Quester. The 'Wasting of the land' must be held to have been antecedent to that failure, and the Gawain versions in which we find this condition fulfilled are, therefore, prior in origin to the Perceval, in which the 'Wasting' is brought about by the action of the hero; in some versions, indeed, has altogether disappeared from the story.