I can adduce another positive proof, viz., that a book used in the Church did bear the name of Grael. Philipp of Thaün, one of the oldest Norman poets (1100–1135), who wrote his Computus undoubtedly before the first half of the 12th century, i.e., at least 50 years before Chrestien, gives a list of books which every good clergyman is expected to possess. He says: Iço fut
li saltiers
E li antefiniers
Baptisteries, Graels
Hymniers e li messels
Tropiers e leçunier, etc.
(M. F. Mann, Physiologus, I, Halle, 1884, p. 6-7.)
This being the case, the Grail must have been either a book containing psalms chanted during the liturgy, or a description of some sort of theological legend or tale connected with the liturgy.
If the book was called Sanct Grael, and by popular etymology connected with sang (blood), we can easily understand one of the main developments of the legend, for nothing would be simpler than to explain it first as the blood of Christ, and then as the vessel destined to receive it. But this is undoubtedly the youngest of all the variations, and must be studied together with the sources and origin of the early history.
Chrestien and Gautier knew nothing of its previous history, and in the few passages in which the Grail occurs it is vaguely indicated as having food-giving properties without any other spiritual or theological gifts. Again, in Wolfram's version it has quite a different character altogether: it is a stone which yields all manner of food and drink, the power of which is sustained by a dove which every week lays a wafer upon it, is given, after the fall of the rebel angels, in charge to Titurel and his dynasty, is by them preserved in the Grail castle, Mont Salvatsch, and is guarded by a sacred order of knighthood whom it chooses itself (Nutt, p. 25).
