[1] Ms B.N. 12576, ff. 87vo et seq.  A translation will be found in my Sir Gawain at the Grail Castle, pp. 13-15. [2] Ms B.N. 12576, ff. 150vo, 222, 238vo. [3] Cf. here Prof.  Kittredge’s monograph Arthur and Gorlagon. [4] Cf.  Malory, Book XVI.  Chap. 2. [5] Cf.  Perlesvaus, Branch XV. sections XII.-XX.; Malory, Book VI.  Chap. 15; Chevalier à deux Espées, ll. 531 et seq. [6] B.N. 12576, fo. 74vo. [7] Cf.  B.N.  Ms 1433, ff. 10, 11, and the analysis and remarks in my Legend of Sir Lancelopt, p. 219 and note. [8] Cf. passage in question quoted on p. 137. [9] B.N. 12576, fo. 150vo. [10] Perlesvaus, Branch I. sections III., IV. [11] Cf. my notes on the subject, Romania, Vol.  XLIII. pp. 420-426. [12] Cf.  Nitze, Glastonbury and the Holy Grail, where the reference is given. [13] Vide supra, p. —–. [14] Cf.  Legend of Sir Perceval, Vol.  II. p. 261.  I suggested then that the actual initiation would probably consist in enlightenment into the meaning of Lance and Cup, in their sexual juxtaposition.  I would now go a step further, and suggest that the identification of the Lance with the weapon of Longinus may quite well have rpelaced the original explanation as given by Bleheris.  In The Quest, Oct. 1916, I have given, under the title “The Ruined Temple,” a hypothetical reconstruction of the Grail Initiation. [15] Owain Miles, edited from the unique Ms. by Turnbull and Laing, Edinburgh, 1837.  The Purgatory of Saint Patrick will be found in Horstmann’s Southern Legendary.  I have given a modern English rendering of part of Owain Miles in my Chief Middle-English Poets, published by Houghton Mifflin Co., Boston, U.S.A. [16] Cf. op. cit. pp. 148 et seq. [17] Op. cit. pp. 155 and 254.

CHAPTER XIV

The Author

[1] Cf.  Mead, Thrice Greatest Hermes, Vol.  III. p. 295.  On this point the still untranslated corpus of Bardic poetry may possibly throw light. [2] The Quest of The Holy Grail (Quest series, Bell, 1913). [3] On the point that Chrétien was treating an already popular theme, cf.  Brugger, Enserrement Merlin, I. (Zeitschrift für Franz.  Sprache, XXIX.). [4] That is, the relationship is due to romantic tradition, not to Mystery survival, as Dr Nitze maintains. [5] Cf.  Romania, Vol.  XXXIII. pp. 333 et seq. [6] Cf.  Legend of Sir Perceval, Vol.  I. Chap. 12, for the passages referred to, also article in Romania, XXXIII. [7] Cf. my Quest of the Holy Grail, pp. 110 et seq. [8] Cf.  Tristan (Bédier’s ed.), Vol.  I. l. 2120. [9] A critic of my Quest volume remarks that “we have as little faith in Wauchier’s appeal to a Welshman Bleheris as source for his continuation of Chrétien’s ‘Perceval’ as we have in Layamon’s similar appeal to Bede and St Austin at the beginning of the ‘Brut.’” The remark seems to me singularly inept, there is no parallel between the cases.  In the first place Layamon does not refer to Bede and St Austin as source,