So far as the origins of Drama are concerned the Ode quoted later from the Naassene Document is absolute and definite proof of the close connection existing between the Attis Mystery ritual, and dramatic performances, i.e., Attis regarded in his deified, Creative, ‘Logos,’ aspect, not Attis, the dead youth.

Nor do I think that the idea of ‘Mana’ can be lightly dismissed as ’an ordinary case of relics.’  The influence may well be something entirely apart from the continued existence of the ancestor, an independent force, assisting him in life, and transferring itself after death to his successor.  A ‘Magic’ Sword or Staff is not necessarily a relic; Medieval romance supplies numerous instances of self-acting weapons whose virtue in no wise depends upon their previous owner, as e.g. the Sword in Le Chevalier à l’Épée, or the Flaming Lance of the Chevalier de la Charrette.  Doubtless the cult of Ancestors plays a large rôle in the beliefs of certain peoples, but it is not a sufficiently solid foundation to bear the weight of the super-structure Sir W. Ridgeway would fain rear upon it, while it differs too radically from the cults he attacks to be used as an argument against them; the one is based upon Death, the other on Life.

Wherefore, in spite of all the learning and ingenuity brought to bear against it, I avow myself an impenitent believer in Sir J. G. Frazer’s main theory, and as I have said above, I hold that theory to be of greater and more far-reaching importance than has been hitherto suspected.

I would add a few words as to the form of these studies—­they may be found disconnected.  They have been written at intervals of time extending over several years, and my aim has been to prove the essentially archaic character of all the elements composing the Grail story rather than to analyse the story as a connected whole.  With this aim in view I have devoted chapters to features which have now either dropped out of the existing versions, or only survive in a subordinate form, e.g. the chapters on The Medicine Man, and The Freeing of the Waters.  The studies will, I hope, and believe, be accepted as offering a definite contribution towards establishing the fundamental character of our material; as stated above, when we are all at one as to what the Holy Grail really was, and is, we can then proceed with some hope of success to criticize the manner in which different writers have handled the inspiring theme, but such success seems to be hopeless so long as we all start from different, and often utterly irreconcilable, standpoints and proceed along widely diverging roads.  One or another may, indeed, arrive at the goal, but such unanimity of opinion as will lend to our criticism authoritative weight is, on such lines, impossible of achievement.

CHAPTER II

The Task of the Hero