In _Diû Crône_ alone, where the Grail-bearer and her maidens are the sole living beings in an abode of the Dead, is any explanation of the ‘Weeping Women’ attempted, but an interpolated passage in the Heralds’ College MS. of the _Perceval_ states that when the Quest is achieved, the hero shall learn the cause of the maiden’s grief, and also the explanation of the Dead Knight upon the bier: “del graal q’vient aprés E purquei plure tut adés La pucele qui le sustient De la biere qu’aprés vient Savera la vérité adonques Ceo que nul ne pot saveir onques Pur nule rien qui avenist.” fo. 180vo-181. Of course in the _Perceval_ there is neither a Weeping Maiden, nor a Bier, and the passage must therefore be either an unintelligent addition by a scribe familiar with the _Gawain_ versions, or an interpolation from a source which did contain the features in question. So far as the texts at our disposal are concerned, both features belong exclusively to the _Gawain_, and not to the _Perceval_ Quest. The interpolation is significant as it indicates a surviving sense of the importance of this feature. In the _Perlesvaus_ we have the curious detail of a maiden who has lost her hair as a result of the hero’s failure to ask the question, and the consequent sickness of the Fisher King. The occurrence of this detail may be purely fortuitous, but at the same time it is admissible to point out that the Adonis cults do provide us with a parallel in the enforced loss of hair by the women taking part in these rites, while no explanation of this curious feature has so far as I am aware been suggested by critics of the text.[30] We may also note the fact that the Grail castle is always situated in the close vicinity of water, either on or near the sea, or on the banks of an important river. In two cases the final home of the Grail is in a monastery situated upon an island. The presence of water, either sea, or river, is an important feature in the Adonis cult, the effigy of the dead god being, not buried in the earth, but thrown into the water.[31] It will thus be seen that, in suggesting a form of Nature worship, analogous to this well-known cult, as the possible ultimate source from which the incidents and _mise-en-scène_ of the Grail stories were derived, we are relying not upon an isolated parallel, but upon a group of parallels, which alike in incident and intention offer, not merely a resemblance to, but also an explanation of, the perplexing problems of the Grail literature. We must now consider the question whether incidents so remote in time may fairly and justly be utilized in this manner. CHAPTER V Medieval and Modern Forms of Nature Ritual