Some years ago I offered the suggestion that the test for the primary initiation, that into the sources of physical life, would probably consist in a contact with the horrors of physical death, and that the tradition of the Perilous Chapel, which survives in the Grail romances in confused and contaminated form, was a reminiscence of the test for this lower initiation.[14] This would fully account for the importance ascribed to it in the _Bleheris-Gawain_ form, and for the asserted connection with the Grail. It was not till I came to study the version of the _Perlesvaus_, with a view to determining its original _provenance_, that I recognized its extreme importance for critical purposes. The more one studies this wonderful legend the more one discovers significance in what seem at first to be entirely independent and unrelated details. If the reader will refer to my Notes on the _Perlesvaus_, above referred to, he will find that the result of an investigation into the evidence for _locale_ pointed to the conclusion that the author of the _Histoire de Fulk Fitz-Warin_ and most probably also the author of the _Perlesvaus_ before him, were mistaken in their identification, that there was no tradition of any such Chapel in Shropshire, and consequently no tale of its foundation, such as the author of the _Histoire_ relates. But I was also able to show that further north, in Northumberland, there was also a Blanchland, connected with the memory of King Arthur, numerous dedications to Saint Austin, and a tradition of that Saint driving out the local demons closely analogous to the tale told of the presumed Shropshire site. I therefore suggested that inasmuch as the _Perlesvaus_ represented Arthur as holding his court at Cardoil (Carlisle), the Northern Blanchland, which possessed a Chapel of Saint Austin, and lay within easy reach, was probably the original site rather than the Shropshire Blaunche Launde, which had no Chapel, and was much further away. Now in view of the evidence set forth in the last chapter, is it not clear that this was a locality in which these semi-Pagan, semi-Christian, rites, might, _prima facie_, be expected to linger on? It is up here, along the Northern border, that the Roman legionaries were stationed; it is here that we find monuments and memorials of their heathen cults; obviously this was a locality where the demon-hunting activities of the Saint might find full scope for action. I would submit that there is at least presumptive evidence that we may here be dealing with the survival of a genuine tradition.