on Sone de Nansai (Romania, Vol.  XLIII. p. 412). [23] In connection with my previous remarks on the subject (p. —–­) I would point out that the Queste and Grand Sainte Graal versions repeat the Maimed King motif in the most unintelligent manner.  The element of old age, inherent in the Evalach-Mordrains incident, is complicated and practically obscured, by an absurdly exaggerated wounding element, here devoid of its original significance. [24] Heinzel, op. cit. p. 13. [25] For an instance of the extravagances to which a strictly Christian interpretation can lead, cf.  Dr Sebastian Evans’s theories set forth in his translation of the Perlesvaus (The High History of the Holy Grail) and in his The Quest of the Holy Grail.  The author places the origin of the cycle in the first quarter of the thirteenth century, and treats it as an allegory of the position in England during the Interdict pronounced against King John, and the consequent withholding of the Sacraments.  His identification of the character with historical originals is most ingenious, an extraordinary example of misapplied learning. [26] For a general discussion of the conflicting views cf.  Dr Nitze’s study, referred to above.  The writer devotes special attention to the works of the late Prof.  Heinzel and Mr Alfred Nutt as leading representatives of their respective schools. [27] R. Pischel’s Ueber die Ursprung des Christlichen Fisch-Symbols is specifically devoted to the possible derivation from Indian sources.  Scheftelowitz, Das Fischsymbolik in Judentem und Christentum (Archiv für Religionswissenschaft, Vol.  XIV.), contains a great deal of valuable material.  R. Eisler, Orpheus the Fisher (The Quest, Vols.  I and ii.), John, Jonas, Joannes (ibid.  Vol.  III.), the Messianic Fish-meal of the Primitive Church (ibid.  Vol.  IV.), are isolated studies, forming part of a comprehensive work on the subject, the publication of which has unfortunately been prevented by the War. [28] Mahâbhârata, Bk.  III. [29] Cf.  Scheftekowitz, op. cit. p. 51. [30] Cf.  The Open Court, June and July, 1911, where reproductions of these figures will be found. [31] Op. cit. p. 403.  Cf. here an illustration in Miss Harrison’s Themis (p. 262), which shows Cecrops, who played the same rôle with regard to the Greeks, with a serpent’s tail. [32] Ibid. p. 168.  In this connection note the prayer to Vishnu, quoted above. [33] Cf.  Eisler, Orpheus the Fisher (The Quest, Vol.  I. p. 126). [34] Cf.  W. Staerk, Ueber den Ursprung der Gral-Legende, pp. 55, 56. [35] Df.  S. Langdon, Sumerian and Babylonian Psalms, pp. 301, 305, 307, 313. [36] Cf.  Eisler, The Messianic Fish-meal of the Primitive Church (The Quest, Vol.  IV.), where the various frescoes are described; also the article by Scheftelowitz, already referred to.  While mainly devoted to Jewish beliefs and practices, this study contains much material derived from other sources.  So far it is the fullest and most thoroughly documenté treatment of the subject