[1] Cumont, op. cit.  Introd. pp.  XX and XXI. [2] Thrice-Greatest Hermes, Vol.  I, p. 195. [3] Op. cit. p. 141. [4] Op. cit. p. 142. [5] Op. cit. pp. 146 et seq.  Reitzenstein, Die Hellenistischen Mysterien Religionen, Leipzig, 1910, gives the document in the original.  There is also a translation of Hippolytus in the Ante-Nicene Library. [6] Quoted by Mead, op. cit. p. 138. [7] Op. cit. pp. 146, 147. [8] Op. cit. p. 151. [9] Op. cit. p. 152.  Mr Mead concludes that there is here a lacuna of the original. [10] Op. cit. p. 181.  In a note Mr Mead says of the Greater Mysteries, “presumaby the candidate went through some symbolic rite of death and resurrection.” [11] Op. cit. pp. 185, 186.  I would draw especial attention to this passage in view of the present controversey as to the Origin of Drama.  It looks as if the original writer of the document (and this section is in the Pagan Source) would have inclined to the views of Sir Gilbert Murray, Miss Harrison, and Mr Cornford rather than to those championed by their sarcastic critic, Sir W. Ridgeway. [12] Op. cit. p. 190. [13] Vide supra, p. —–. [14] Cf.  Legend of Sir Perceval, Vol.  II.  Chapters 10 and 11. [15] Cf. my Quest of the Holy Grail, Bell, 1913, Chap. 4, for summary of evidence on this point. [16] Cf.  Heinzel, Alt-Franz.  Gral-Romanen, p. 72.

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[1] Op. cit. p. 71. [2] Op. cit. p. 3. [3] Op. cit. p. 4. [4] Cumont, op. cit. pp. 129-141 et seq. [5] Op. cit. p. 148. [6] Dieterich, Eine Mithrasliturgie, the text is given with translation and is followed by an elaborate commentary.  The whole study is most interesting and suggestive. [7] Cf.  Bousset, Der Himmelfahrt der Seele, Archiv für Religionswissenschaft, Vol.  IV. [8] Cumont, op. cit. pp. 199 et seq. [9] Adonis und Esumn, p. 521. [10] Cf.  Mead, op. cit. p. 179, note; Cumont, Mystères de Mithra, p. 183. [11] Cumont, Les Religions Orientales, pp. 160 et seq. [12] Mystères de Mithra, p. 77. [13] Les Religions Orientales, pp. 166, 167, Mystères de Mithra, p. 57. [14] Mead, op. cit. pp. 147, 148, and note. [15] Without entering into indiscreet details I may say that students of the Mysteries are well aware of the continued survival of this ritual under circumstances which correspond exactly with the indications of two of our Grail romances. [16] The Quest of the Holy Grail, pp. 110 et seq. [17] Professor A. C. L. Brown, Notes on Celtic Cauldrons of Plenty, n. p. 249, translates this ‘wells,’ an error into which the late Mr Alfred Nutt had already fallen.  Wisse Colin translates this correctly, berg, gebirge. [18] I suspect that the robbery of the Golden Cup was originally a symbolic expression for the outrage being offered.

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