From this and the evidence cited above it would appear that the institution was widely spread in Africa, and at the same time it affords a striking proof in support of the essential soundness of Dr Frazer’s interpretation of the Priest of Nemi, an interpretation which has been violently attacked in certain quarters, very largely on the ground that no one would be found willing to accept an office involving such direct danger to life.  The above evidence shows clearly that not only does such an office exist, but that it is by no means an unpopular post.

CHAPTER VI

The Symbols

In the previous chapters we have discussed the Grail Legend from a general, rather than a specific, point of view; i.e., we have endeavoured to ascertain what was the real character of the task imposed upon the hero, and what the nature and value of his achievement.

We have been led to the conclusion that that achievement was, in the first instance, of an altruistic character—­it was no question of advantages, temporal or spiritual, which should accrue to the Quester himself, but rather of definite benefits to be won for others, the freeing of a ruler and his land from the dire results of a punishment which, falling upon the King, was fraught with the most disastrous consequences for his kingdom.

We have found, further, that this close relation between the ruler and his land, which resulted in the ill of one becoming the calamity of all, is no mere literary invention, proceeding from the fertile imagination of a twelfth century court poet, but a deeply rooted popular belief, of practically immemorial antiquity and inexhaustible vitality; we can trace it back thousands of years before the Christian era, we find it fraught with decisions of life and death to-day.

Further, we find in that belief a tendency to express itself in certain ceremonial practices, which retain in a greater or less degree the character of the ritual observances of which they are the survival.  Mr E. K. Chambers, in The Mediaeval Stage, remarks:  “If the comparative study of Religion proves anything it is, that the traditional beliefs and customs of the mediaeval or modern peasant are in nine cases out of ten but the detritus of heathen mythology and heathen worship, enduring with but little external change in the shadow of a hostile faith.  This is notably true of the village festivals and their ludi.  Their full significance only appears when they are regarded as fragments of forgotten cults, the naïve cults addressed by a primitive folk to the beneficent deities of field and wood and river, or the shadowy populace of its own dreams."[1] We may, I think, take it that we have established at least the possibility that in the Grail romances we possess, in literary form, an example of the detritus above referred to, the fragmentary record of the secret ritual of a Fertility cult.