Toulete (Thomas of Toledo), and Sapiens de Baudas (Sapient of Baghdad), the scribes who served Arthur and recorded the deeds of the Knights of the Round Table, including the grand Grail Quest, as relayed to them by the eyewitnesses of the events beings told. It is uncertain whether the medieval readers actually believed in the truthfulness of the centuries-old "chronicle" characterisation or if they recognised it as a contemporary work of creative fiction. Welsh writer Gautier (Walter) Map (c. 1140–1209) is attributed to be the editing author, as can be seen in the notes and illustrations in some manuscripts describing his discovery in an archive at Salisbury of the chronicle of Camelot, supposedly dating from the times of Arthur, and his translation of these documents from Latin to Old French as ordered by Henry II of England (the location was changed from Salisbury to the mystical Avalon in a later Welsh redaction). Map's connection has been discounted by modern scholarship, however, as he died too early to be the author and the work is distinctly continental. The cycle's actual authorship is unknown, but most scholars today believe it was written by multiple authors. There might have been either a single master-mind planner, the so-called "architect" (as first called so by Jean Frappier, who compared the process to building a cathedral), who may have written the main section (Lancelot Proper), and then overseen the work of multiple other anonymous scribes. One theory identified the initiator as French queen Eleanor of Aquitaine, who would have set up the project already in 1194. Alternately, each part may have been composed separately, arranged gradually, and rewritten for consistency and cohesiveness. Regarding the question of the author of the Lancelot, Ferdinand Lot suggested an anonymous clerical court clerk of aristocratic background. Today it is believed by some (such as editors of the Encyclopædia Britannica) that a group of anonymous French Catholic monks wrote the cycleor at least the Queste part (where, according to Fanni Bogdanow, the text's main purpose is to convince sinners to repent), as evident by its very Cistercian spirit of Christian mysticism (with Augustinian intrusions). Others doubt this, however, and a compromise theory postulates a more secular writer who had spent some time in a Cistercian monastery. Richard Barber described the Cistercian theology of the Queste as unconventional and complex but subtle, noting its success in appealing to the courtly audience accustomed