In the same way the advocate of a Folk-lore origin is met with the objection that the section of the cycle for which such a source can be definitely proved, _i.e._, the _Perceval_ story, has originally nothing whatever to do with the Grail; and that, while parallels can be found for this or that feature of the legend, such parallels are isolated in character and involve the breaking up of the tale into a composite of mutually independent themes. A prototype, containing the main features of the Grail story—the Waste Land, the Fisher King, the Hidden Castle with its solemn Feast, and mysterious Feeding Vessel, the Bleeding Lance and Cup—does not, so far as we know, exist. None of the great collections of Folk-tales, due to the industry of a Cosquin, a Hartland, or a Campbell, has preserved specimens of such a type; it is not such a story as, _e.g._, _The Three Days Tournament_, examples of which are found all over the world. Yet neither the advocate of a Christian origin, nor the Folk-lorist, can afford to ignore the arguments, and evidence of the opposing school, and while the result of half a century of patient investigation has been to show that the origin of the Grail story must be sought elsewhere than in ecclesiastical legend, or popular tale, I hold that the result has equally been to demonstrate that neither of these solutions should be ignored, but that the ultimate source must be sought for in a direction which shall do justice to what is sound in the claims of both.