knowledge of Cumont's Les Religions Orientales, and Scheftelowitz's
valuable study on Fish Symbolism, both of which have furnished
important links in the chain of evidence, is due to Professor von
Schroeder.

The perusal of Miss J. E. Harrison's Themis opened my eyes to the
extended importance of these Vegetation rites. In view of the
evidence there adduced I asked myself whether beliefs which had found
expression not only in social institution, and popular custom, but,
as set forth in Sir G. Murray's study on Greek Dramatic Origins,
attached to the work, also in Drama and Literature, might not
reasonably--even inevitably--be expected to have left their mark on
Romance? The one seemed to me a necessary corollary of the other,
and I felt that I had gained, as the result of Miss Harrison's work,
a wider, and more assured basis for my own researches. I was no longer
engaged merely in enquiring into the sources of a fascinating legend,
but on the identification of another field of activity for forces
whose potency as agents of evolution we were only now beginning
rightly to appreciate.

Finally, a casual reference, in Anrich's work on the Mysteries, to the
Naassene Document, caused me to apply to Mr G. R. S. Mead, of whose
knowledge of the mysterious border-land between Christianity and
Paganism, and willingness to place that knowledge at the disposal of
others, I had, for some years past, had pleasant experience. Mr Mead
referred me to his own translation and analysis of the text in question,
and there, to my satisfaction, I found, not only the final link that
completed the chain of evolution from Pagan Mystery to Christian
Ceremonial, but also proof of that wider significance I was beginning
to apprehend. The problem involved was not one of Folk-lore, not