[15] Cf. my _Quest of the Holy Grail_, Bell, 1913, Chap. 4, for summary of evidence on this point. [16] Cf. Heinzel, _Alt-Franz. Gral-Romanen_, p. 72. CHAPTER XII [1] _Op. cit_. p. 71. [2] _Op. cit_. p. 3. [3] _Op. cit_. p. 4. [4] Cumont, _op. cit_. pp. 129-141 _et seq_. [5] _Op. cit_. p. 148. [6] Dieterich, _Eine Mithrasliturgie_, the text is given with translation and is followed by an elaborate commentary. The whole study is most interesting and suggestive. [7] Cf. Bousset, _Der Himmelfahrt der Seele, Archiv für Religionswissenschaft_, Vol. IV. [8] Cumont, _op. cit_. pp. 199 _et seq_. [9] _Adonis und Esmun_, p. 521. [10] Cf. Mead, _op. cit_. p. 179, note; Cumont, _Mystères de Mithra_, p. 183. [11] Cumont, _Les Religions Orientales_, pp. 160 _et seq_. [12] _Mystères de Mithra_, p. 77. [13] _Les Religions Orientales_, pp. 166, 167, _Mystères de Mithra_, p. 57. [14] Mead, _op. cit_. pp. 147, 148, and note. [15] Without entering into indiscreet details I may say that students of the Mysteries are well aware of the continued survival of this ritual under circumstances which correspond exactly with the indications of two of our Grail romances. [16] _The Quest of the Holy Grail_, pp. 110 _et seq_. [17] _puys._ Professor A. C. L. Brown, _Notes on Celtic Cauldrons of Plenty_, n. p. 249, translates this ‘wells,’ an error into which the late Mr Alfred Nutt had already fallen. Wisse Colin translates this correctly, _berg, gebirge_. [18] I suspect that the robbery of the Golden Cup was originally a symbolic expression for the outrage being offered. CHAPTER XIII [1] MS B.N. 12576, ff. 87_vo et seq_. A translation will be found in my _Sir Gawain at the Grail Castle_, pp. 13-15. [2] MS B.N. 12576, ff. 150_vo_, 222, 238_vo_. [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. 74_vo_. [7] Cf. B.N. MS 1433, ff. 10, 11, and the analysis and remarks in my _Legend of Sir Lancelot_, p. 219 and note. [8] Cf. passage in question quoted on p. 137. [9] B.N. 12576, fo. 150_vo_. [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. 147. [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.