Now this can in no sense be considered as a Cup, or Vase, nor is it the true parallel to a Dish. The connection with the Grail is to be found solely and exclusively in the food-providing properties ascribed to both. But even here the position is radically different; the impression we derive from the Irish text and its analogous parallels is that of size (it is also called a ‘tub’), and inexhaustible content, it is a cauldron of plenty.[7] Now, neither of these qualities can be postulated of the Grail; whatever its form, Cup or Dish, it can easily be borne (in uplifted hands, _entre ses mains hautement porte_) by a maiden, which certainly could not be postulated of a cauldron! Nor is there any proof that the Vessel itself contained the food with which the folk of the Grail castle were regaled; the texts rather point to the conclusion that the appearance of the Grail synchronized with a mysterious supply of food of a choice and varied character. There is never any hint that the folk feed _from the Grail;_ the only suggestion of such feeding is in the ‘Oiste,’ by which the father of the Fisher King (or the King himself) is nourished. In certain texts the separation of the two is clearly brought out; in _Joseph of Arimathea_, for instance, the Fish caught by Brons is to be placed at one end of the table, the Grail at the other. In Gawain’s adventure at the Grail castle, in the prose _Lancelot_, as the Grail is carried through the hall “forthwith were the tables replenished with the choicest meats in the world,” but the table before Gawain remains void and bare.[8] I submit that while the Grail is in certain phases a food-supplying talisman it is not one of the same character as the cauldrons of plenty; also while the food supply of these latter has the marked characteristic of _quantity_, that of the Grail is remarkable rather for _quality_, its choice character is always insisted upon. The perusal of Professor Brown’s subsequent study, _Notes on Celtic Cauldrons of Plenty and The Land-Beneath-the-Waves_, has confirmed me in my view that these special objects belong to another line of tradition altogether; that which deals with an inexhaustible submarine source of life, examples of which will be found in the ‘Sampo’ of the Finnish _Kalewala_, and the ever-grinding mills of popular folk-tale.[9] The fundamental idea here seems to be that of the origin of all Life from Water, a very ancient idea, but one which, though akin to the Grail tradition, is yet quite distinct therefrom. The study of this special theme would, I believe, produce valuable results.[10] On the whole, I am of the opinion that the treasures of the Tuatha de Danann and the symbols of the Grail castle go back to a common original, but that they have developed on different lines; in the process of this development one ‘Life’ symbol has been exchanged for another.