Chapter VI: 1 Op. cit. Vol. I. p. 94

[2] _The Legend of Longinus_, R. J. Peebles (Bryn Mawr College monographs, Vol. IX.).

[3] I discussed this point with Miss Lucy Broadwood, Secretary of the Folk-Song Society, who has made sketches of these Crosses, and she entirely agrees with me. In my _Quest of the Holy Grail_, pp. 54 _et seq_., I have pointed out the absolute dearth of ecclesiastical tradition with regard to the story of Joseph and the Grail.

[4] Cf. _Littaturzeitung_, XXIV. (1903), p. 2821.

[5] Cf. _The Bleeding Lance_, A. C. L. Brown.

[6] Cf. Brown, _op. cit_. p. 35; also A. Nutt, _Studies in the Legend of the Holy Grail_, p. 184.

[7] Cf. Brown, _Notes on Celtic Cauldrons of Plenty_, p. 237.

[8] Cf. _Queste_, Malory, Book XIII. Chap. 7, where the effect is the same.

[9] Cf. _Germanische Elben und Götter beim Estenvolker_, L. von Schroeder (Wien, 1906).

[10] I suggested this point in corrspondence with Dr Brugger, who agreed with me that it was worth working out.

[11] Before leaving the discussion of Professor Brown’s theory, I would draw attention to a serious error made by the author of _The Legend of Longinus_. On p. 191, she blames Professor Brown for postulating the destructive qualities of the Lance, on the strength of ‘an unsupported passage’ in the ‘Mons’ MS., whereas the Montpellier text says that the Lance shall bring peace. Unfortunately, it is this latter version which is unsupported, all the MSS., without even excepting B.N. 1429, which as a rule agrees with Montpellier, give the ‘destructive’ version.

[12] Cf. Dulaure, _Des Divinités Génératrices_, p. 77. Also additional chapter to last edition by Van Gennep, p. 333; L. von Schroeder, _Mysterium und Mimus_, pp. 279-80, for symbolic use of the Spear. McCulloch, _Religion of the Celts_, p. 302, suggests that it is not impossible that the cauldron=Hindu _yoni_, which of course would bring it into line with the above suggested meaning of the Grail. I think however that the real significance of the cauldron is that previously indicated.

[13] It is interesting to note that this relative position of Lance and Grail lingers on in late and fully Christianized versions; cf. Sommer, _The Quest of the Holy Grail, Romania_, XXXVI. p. 575.

[14] My informant on this point was a scholar, resident in Japan, who gave me the facts within his personal knowledge. I referred the question to Prof. Basil Hall Chamberlain, who wrote in answer that he had not himself met with the practice but that the Samurai ceremonies differed in different provinces, and my informant might well be correct.

[15] This explanation has at least the merit of simplicity as compared with that proposed by the author of _The Legend of Longinus_, pp. 209 et seq., which would connect the feature with an obscure heretical practice of the early Irish church. It would also meet Professor Brown’s very reasonable objections, _The Bleeding Lance_, p. 8; cf. also remarks by Baist quoted in the foot-note above.

[16] Cf. my _Legend of Sir Perceval_, Vol. II. pp. 314-315, note.

[17] Mr A. E. Waite, who has published a book on the subject, informs me that the 17 cards preserved in the Bibliothèque du Roi (Bibl. Nationale?) as specimens of the work of the painter Charles Gringonneur, are really Tarots.

[18] Falconnier, in a brochure on _Les XXII Lames Hermetiques du Tarot_, gives reproductions of these Egyptian paintings.

[19] _Journal of the Gipsy-Lore Society_, Vol. II. New Series, pp. 14-37.

[20] From a private letter. The ultimate object of Magic in all ages was, and is, to obtain control of the sources of Life. Hence, whatever was the use of these objects (of which I know nothing), their appearance in this connection is significant.