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.