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It is, of course, unquestionable that the majority of medieval romances of the Grail represent it as a Christian relic, and the recent studies of Miss Fisher, M. Pauphilet, M. Gilson, and Mme. Lot-Borodine have enabled us to understand the sacramental and mystical meanings which the romancers attached to that saintisme vaissel. A quite distinct problem is the problem of the source of the legend. The prototype of the Grail has been sought by scholars far and wide. Its origin has been discovered in Ireland, Wales, Byzantium, Jerusalem, Egypt, Arabia, Afghani stan, India, and the Earthly Paradise *). On grounds of antecedent probability Wales and Ireland have the best claim. For the nomen clature of the legend is in part Celtic2), Perceval is Perceval le Gallois, the scene is laid in Britain, and Professor Nitz e has shown that Crestien's description of the Grail castle resembles rather an Irish palace than a twelfth century French hall3). Moreover, Celtic literature is by no means deficient in magic vessels which, like the Grail, provide endless food and drink, refuse food to the unworthy, and revive the dead4). Nevertheless, the Celtic origin of the Grail has not been esta blished to the satisfaction of many scholars, partly because they are influenced by the current fashion among certain medievalists to minimize the influence of oral tradition in literature, and partly
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