the ceremony to the Friday, the eve of the Sabbath, a position which it has retained to the present day.  Eisler remarks that “in Galicia one can see Israelite families in spite of their being reduced to the extremest misery, procuring on Fridays a single gudgeon, to eat, divided into fragments, at night-fall.  In the 16th century Rabbi Solomon Luria protested strongly against this practice.  Fish, he declared, should be eaten on the Sabbath itself, not on the Eve."[37]

This Jewish custom appears to have been adopted by the primitive Church, and early Christians, on their side, celebrated a Sacramental Fish-meal.  The Catacombs supply us with numerous illustrations, fully described by the two writers referred to.  The elements of this mystic meal were Fish, Bread, and Wine, the last being represented in the Messianic tradition:  “At the end of the meal God will give to the most worthy, i.e., to King David, the Cup of Blessing—­one of fabulous dimensions."[38]

Fish play an important part in Mystery Cults, as being the ‘holy’ food.  Upon a tablet dedicated to the Phrygian Mater Magna we find Fish and Cup; and Dölger, speaking of a votive tablet discovered in the Balkans, says, “Hier ist der Fisch immer und immer wieder allzu deutlich als die heilige Speise eines Mysterien-Kultes hervorgehoben."[39]

Now I would submit that here, and not in Celtic Folk-lore, is to be found the source of Borron’s Fish-meal.  Let us consider the circumstances.  Joseph and his followers, in the course of their wanderings, find themselves in danger of famine.  The position is somewhat curious, as apparently the leaders have no idea of the condition of their followers till the latter appeal to Brons.[40]

Brons informs Joseph, who prays for aid and counsel from the Grail.  A Voice from Heaven bids him send his brother-in-law, Brons, to catch a fish.  Meanwhile he, Joseph, is to prepare a table, set the Grail, covered with a cloth, in the centre opposite his own seat, and the fish which Brons shall catch, on the other side.  He does this, and the seats are filled—­“Si s’i asieent une grant partie et plus i ot de cels qui n’i sistrent mie, que de cels qui sistrent.”  Those who are seated at the table are conscious of a great “douceur,” and “l’accomplissement de lor cuers,” the rest feel nothing.

Now compare this with the Irish story of the Salmon of Wisdom.[41]

Finn Mac Cumhail enters the service of his namesake, Finn Eger, who for seven years had remained by the Boyne watching the Salmon of Lynn Feic, which it had been foretold Finn should catch.  The younger lad, who conceals his name, catches the fish.  He is set to watch it while it roasts but is warned not to eat it.  Touching it with his thumb he is burned, and puts his thumb in his mouth to cool it.  Immediately he becomes possessed of all knowledge, and thereafter has only to chew his thumb to obtain wisdom.  Mr Nutt remarks:  “The incident in Borron’s poem has been recast in the mould of mediaeval Christian Symbolism, but I think the older myth can still be clearly discerned, and is wholly responsible for the incident as found in the Conte du Graal.”