The Grail story is not _du fond en comble_ the product of imagination, literary or popular. At its root lies the record, more or less distorted, of an ancient Ritual, having for its ultimate object the initiation into the secret of the sources of Life, physical and spiritual. This ritual, in its lower, exoteric, form, as affecting the processes of Nature, and physical life, survives to-day, and can be traced all over the world, in Folk ceremonies, which, however widely separated the countries in which they are found, show a surprising identity of detail and intention. In its esoteric ‘Mystery’ form it was freely utilized for the imparting of high spiritual teaching concerning the relation of Man to the Divine Source of his being, and the possibility of a sensible union between Man, and God. The recognition of the cosmic activities of the Logos appears to have been a characteristic feature of this teaching, and when Christianity came upon the scene it did not hesitate to utilize the already existing medium of instruction, but boldly identified the Deity of Vegetation, regarded as Life Principle, with the God of the Christian Faith. Thus, to certain of the early Christians, Attis was but an earlier manifestation of the Logos, Whom they held identical with Christ. The evidence of the Naassene document places this beyond any shadow of doubt, and is of inestimable value as establishing a link between pre-Christian, and Christian, Mystery tradition. This curious synthetic belief, united as it was with the highly popular cult of Mithra, travelled with the foreign legionaries, adherents of that cult, to the furthest bounds of the Roman Empire, and when the struggle between Mithraism and Christianity ended in the definite triumph of the latter, by virtue of that dual synthetic nature, the higher ritual still survived, and was celebrated in sites removed from the centres of population—in caves, and mountain fastnesses; in islands, and on desolate sea-coasts. The earliest version of the Grail story, represented by our Bleheris form, relates the visit of a wandering knight to one of these hidden temples; his successful passing of the test into the lower grade of Life initiation, his failure to attain to the highest degree. It matters little whether it were the record of an actual, or of a possible, experience; the casting into romantic form of an event which the story-teller knew to have happened, had, perchance, actually witnessed; or the objective recital of what he knew _might_ have occurred; the essential fact is that the _mise-en-scène_ of the story, the nomenclature, the march of incident, the character of the tests, correspond to what we know from independent sources of the details of this Nature Ritual. The Grail Quest was actually possible then, it is actually possible to-day, for the indication of two of our romances as to the final location of the Grail is not imagination, but the record of actual fact.