Volume 1 / Book 9 — BOOK IX TRADITIONAL EVENTS

Hero meets with pilgrims who reproach him for bearing arms on Good Friday, and direct him to a hermit, who points out his sins and gives him absolution. Chrêtien: Peredur: Perceval

Introduction to line 25. This spirited opening, with its invocation of the embodied 'Frau Aventiure,' is peculiar to Wolfram. The entire episode is much more briefly treated by Chrêtien, who brings his hero at once in contact with the pilgrims, and has neither the meeting with Siguné nor the combat with the Grail knight.

Page 251, line 5—'Frau Aventiure.' This is a personification of the 'story' and of the spirit of romantic story-telling. Grimm (Kl. Sr. i. 83-112) claims that we have here a survival of the personifying instinct which led the northern poets to make 'Saga' a daughter of Odin. The word itself is simply taken over from French romance where or dist l'Aventure is a standing initial formula, in which Aventure exactly renders the maere of the opening quatrain of the Niebelungenlied.—[A. N.]

Page 251, line 6—'Whom Kondrie, to find the Grail.' Cf. Book VI. p. 187.

Page 252, line 34—'The sword that Anfortas gave him.' Cf. Book V. pp. 137 and 144, and note.

Page 252, line 47—'Schionatulander and Siguné.' This is Parzival's third interview with his cousin, who has a much more important rôle assigned to her in this poem than in the other romances. The hero meets her at every important crisis in his life; on his first entrance into the world, Book III. p. 79; after his visit to the Grail Castle, Book V. p. 141; now, previous to his interview with the hermit; and finally, in Book XVI. after he has won the Grail kingdom and been reunited to his wife, he finds her dead, and buries her with her lover. Siguné's parentage is fully given on p. 274 of this book.

Page 257, line 204—'The Templar bold.' This identification of the knights of the Grail with the Templars (Templeisen) is a marked peculiarity of Wolfram's poem. Nothing at all answering to the Grail kingdom and its organisation, as described in the Parzival, is to be found elsewhere. The introduction of this spiritual knighthood, chosen by Heaven, and, with special exceptions, vowed to celibacy, seems intended as a contrast with, and protest against, the ideal of worldly chivalry and lax morality portrayed in Arthur's court. Are we to attribute this feature of the poem to Wolfram himself or to his source? Judging from the value Wolfram placed upon fidelity to tradition it seems scarcely probable that he would have departed so far from his model as to introduce such an entirely new and striking element into the story; nor have we any trace of the poet-knight's connection with the order of Templars; but if the writer of the admitted French source was an Angevin, who had been in the East during the Angevin rule in Jerusalem, the connection is easily explained. Certainly, to judge from the freedom with which the introduction to the story has been handled, 'Kiot' does not seem to have been hampered with an undue respect for the traditional form of the legend.

Page 258, line 223—'Nor Lähelein, nor Kingrisein, etc.' Kingrisein is the father of Vergulacht, supposed to have been slain by Gawain, cf. Book VIII. p. 240. King Gramoflanz plays an important part in the poem from Book XII. onward. Count Laskoit, cf. Book III. p. 99.

Page 258, line 230, and seq.—'One turning the ground was snow-clad.' Cf. reference to spring snow in Book VI. p. 160. The pilgrim train met by Parzival differs in the versions. The Montpellier MS. of Chrêtien has three knights and ten ladies; other MSS. one knight and twenty ladies. Wolfram's account is more natural and more poetical.

Page 259, line 263—'Dost thou mean Him, etc.' The address of the knight in Chrêtien is longer and conceived in quite a different spirit. It contains one remarkable passage; speaking of the Crucifixion the knight says: 'Li fol Juis—c'on devroit tuer comme ciens,' a speech entirely out of keeping with the spirit of love and charity characterising Wolfram's Old Knight, and Hermit. The German poem is, throughout, remarkable for the wide spirit of tolerance displayed towards those outside the Christian pale; note, e.g., Book I. and especially the character of Feirefis as depicted in the two closing books of the work. The religious teaching in this ninth book is not only fuller than in Chrêtien, but seems based on a much clearer realisation of the position of the individual soul towards its Creator. The elementary truths of Christianity are much more fully stated, and display a familiarity with the theological speculations of the day which renders them peculiarly interesting. There is no parallel, either, in Chrêtien to the fine speeches which Wolfram puts into the mouth of his hero. The whole episode in the French poem lacks the dignity and impressiveness which stamp it in the German version; it is in this book, and in the account of Parzival's boyhood, that Wolfram's poetical genius touches its highest point, and his superiority to Chrêtien is most clearly seen.

Page 261, line 337—'Towards Fontaine Sauvage,' etc. Cf. Book V. p. 151.

Page 261, line 348—'Kiot.' Cf. note to Book VIII. It is noticeable that there is no corresponding passage to this in Chrêtien; the explanation of the Grail mystery given in the Conte du Graal is due to Chrêtien's continuators, and occurs in the later part of the poem.

Page 262, line 359—'Flegetanis.' A curious contradiction will be noted here. A few lines above we read that no heathen skill could have revealed the mysteries of the Grail, and yet apparently it was a heathen who first wrote of them. The whole account of the Grail reads like a not-too-successful attempt to Christianise a purely pagan legend.

Page 263, line 383—'And in Britain, France, and Ireland, etc.' Cf. Appendix A and note on Mazadan, Book VIII. Nevertheless, the connection of the Grail race with the House of Anjou, save through Herzeleide's marriage with Gamuret, is nowhere stated, nor how Titurel was descended from Mazadan, the ancestor alike of Arthur and of Gamuret.

Page 265, line 465—'The altar and shrine.' Wolfram appears to be absolutely correct here; during the Middle Ages, a shrine, or reliquary, was generally placed on the altar, the use of a cross was of comparatively late date. It is curious that Chrêtien, otherwise more ecclesiastical in his details than Wolfram, has missed the characteristic feature of the stripped altar; on the other hand, he notes that Perceval spends Easter with the Hermit, and receives the Sacrament, while Wolfram passes Easter over without mention. (It is rather odd to find Chrêtien's Hermit saying Mass on Good Friday!)

Page 267, line 531—'Ashtaroth.' Bartsch says that these names are derived from Talmudic tradition; Belcimon being Baal-Schemen, a god of the Syrians; Belat, the Baal of the Chaldeans. Rhadamant is, of course, the Greek ruler of the under-world.

Page 267, line 533, and seq.—'When Lucifer and his angels.' The belief that the creation of man was directly connected with the fall of the rebel angels was very widespread, though the relation of the two as cause and effect was sometimes the reverse of that stated here. None of the editions of the Parzival give a direct reference to the source of the curious 'riddling' passage which follows, but the theory of the maidenhood of the earth was a favourite one with Mediæval writers.

Page 268, line 572—'Plato and the Sibyls.' A curious proof of the belief of the Mediæval Church in the Christian nature of the Sibylline prophecies is found in the first line of the Dies Iræ:

Page 270, line 615, and seq.—'The Grail.' The account of the Grail given by Wolfram is most startling, differing as it does from every other account which has come down to us. Wolfram evidently knows nothing whatever of the traditional 'vessel of the Last Supper,' though the fact that the virtue of the stone is renewed every Good Friday by a Host brought from Heaven seems to indicate that he had some idea of a connection between the Grail and the Passion of our Lord. Various theories have been suggested to account for the choice of a precious stone as the sacred talisman; Birch Hirschfeld maintains that it arose entirely from a misunderstanding of Chrêtien's text, the French poet describing the Grail as follows:

But how Wolfram, who, in other instances appears to have understood his French source correctly, here came to represent an object of gold, adorned with many precious stones, as a precious stone, does not appear. And it must be noted that this importance assigned to a jewel is not out of keeping with the rest of the poem. From the jewel of Anflisé, the ruby crown of Belakané, and the diamond helmet of Eisenhart in the first book, to the long list of precious stones adorning the couch of Anfortas in the last, the constant mention of jewels is a distinct feature of Wolfram's version, and cannot be paralleled by anything in Chrêtien. Moreover, in two other instances, viz. the armour of Feirefis in Book XV., and the couch of Anfortas already mentioned, mystical and strengthening powers are attributed to them. The MSS. vary in their spelling of the stone, giving Lapis, Lapsit, Jaspis, exillis, exilix or erillis; and it is impossible to identify the stone of the Grail with any known jewel. The fact that Wolfram alone of all the writers of this cycle gives this version of the legend, seems to point rather to a peculiarity in his source than to a genuine tradition of the origin of the Grail-myth. In any case it is most probable that the responsibility for the statement rests with the author of Wolfram's French source rather than with Wolfram himself.

Page 271, line 665—'They who took no part in the conflict.' This account of the neutral angels is partially contradicted by Trevrezent in Book XVI. during his last interview with Parzival, when he openly admits that he had spoken untruly in order to induce Parzival to give up his Quest for the Grail. This contradiction introduces a good deal of uncertainty as to what really is the moral aim of the poem.

Page 273, line 711—'The white dove I see on its housing.' This, the badge of the Grail knights, is peculiar to the German poem. Those familiar with Wagner's Parsifal will not need to be reminded that the dove and the swan are represented by him as the sacred birds of the Grail. The connection with the swan will be found in Book XVI.

Page 273, line 737—'O thou son of my sister.' The relationship of uncle and nephew between the hermit and the hero of the Quest obtains in most of the versions. The relationship with the wounded king varies, sometimes he is the hero's grandfather.

Page 274, line 759—'Thou wast the beast that hung,' etc. Cf. Book II. p. 58. This incident of the mother's dream is peculiar to Wolfram.

Page 274, line 771—'Repanse de Schoie.' Cf. Book V. p. 135 and Book XVI. She finally marries Feirefis, Parzival's half-brother.

Page 375, line 785—'But if love the Grail King seeketh.' This explanation of the wound of Anfortas as the punishment of unlawful love is peculiar to Wolfram, and is in accordance with the superior depth and spirituality of his treatment of the legend. In the other versions the king is wounded in battle or accidentally. The various remedies tried for the wound, related on pp. 276, 277, give a curious idea of the surgical skill of the Middle Ages, and seem drawn from a mixture of Oriental and classical sources. The names in line 830 are derived from the Greek, and signify various serpents, with the exception of Ecidemon, which we learn in Book XV. was an animal greatly feared by snakes, perhaps the Ichneumon. The reference to Æneas and the Sibyl is from the Æneid of Heinrich von Veldeck.

The legend of the pelican is well known, and the first part of the passage referring to the unicorn, its love for a spotless maiden, was a widespread fiction of the Mediæval times, but the assertion that the carbuncle is found under the unicorn's horn seems peculiar to Wolfram, and illustrates what has been said above as to his employment of precious stones.

On p. 281 we find a full account of the influence of the planets upon the wound.

Page 278, line 867—'A knight should come to the castle.' This promised healing of the king by means of a question put by the hero is a marked 'folklore' feature of the tale. Mr. Nutt points out in his Studies that in the Grail legend we have a version of the well-known visit to a magic castle influenced by two distinct formulas familiar to folklore students, (a) where the object of the hero is to avenge the death, or wounding, of a relative—the Feud-quest; (b) to release the inhabitants of the castle from an enchantment—the un-spelling quest. The bleeding lance seems to be connected with the first (perhaps also the sword, but its employment both in Wolfram and Chrêtien is so enigmatic that it is difficult to know what import to attach to it), the question with the second. The form of the question differs here; in all the other versions it is connected with the Grail: 'Whom serve they with the Grail?' Here, directly with the wounded king, 'What aileth thee, mine uncle?' Birch Hirschfeld maintains, first, that the question was a 'harmless invention' of a predecessor of Chrêtien's (thus ignoring the archaic character of the incident); secondly, that Wolfram, having misunderstood Chrêtien's account of the Grail, was naturally compelled to invent a fresh question. Of the two, Wolfram's question seems distinctly the more natural, and the more likely to occur to the mind of a simple youth like Parzival; and he has also made much better use of the incident. It is Parzival's failure in the spirit of charity, in the love due 'as a man to men,' that constitutes the sin of the omitted question. Mr. Nutt well remarks that 'It is the insistence upon charity as the herald and token of spiritual perfection that makes the grandeur of Wolfram's poem.'

Page 283, line 1038—'If a land be without a ruler.' Here we have the germ of the well-known story of Lohengrin, related in Book XVI. We learn from this passage that Lohengrin's mission was no isolated instance, but a part of the office of the Grail knights. Wolfram's whole presentment of the Grail kingdom, as won by an act of love to a fellow-man, and used for the benefit of others, offers an ideal, not only curiously modern in tone, but in striking contrast to the glorification of spiritual selfishness which we find in other Grail romances. Elsewhere, the aim of the achiever of the Quest is purely to save his own soul, and, the task accomplished, he passes away leaving the world none the better for his work. If we look at the concluding lines of the poem, Book XVI., we shall find that Wolfram had quite a different idea of a man's duty to the world of his day.

Page 283, line 1045—'King Kastis wooed Herzeleide.' Cf. Book II. p. 48.

Page 284, line 1070—The account of Trevrezent's wanderings is curious, as it mixes up fabulous places such as Agremontin, the home of the Salamanders, and Fay-Morgan, with such well-known names as Seville, Sicily, and Aquilea. Rohas has been identified with a range of mountains in Styria; Celli is also in Styria. The derivation of 'Gandein' from a Styrian town is very curious. Whether the name was in Wolfram's source or not, we cannot decide, but the connection can only have been introduced by the German poet.

Page 286, line 1127—'Two mortal sins.' It is curious that in no other version of the story is the slaying of the Red Knight regarded as a sin. Here, however, it is quite in keeping with the pronounced knightly character of the poem. Ither is Parzival's near kinsman, apparently both cousin, and uncle by marriage (lines 1108 and 1119), and to fight with one connected either by the tie of blood or of friendship is regarded throughout as a breach of knightly faith, cf Books XIV. and XV. where Parzival fights, unwittingly, with Gawain and Feirefis. In Chrêtien the hermit tells Perceval that it is his sin in causing the death of his mother which has sealed his lips before the Grail; Wolfram seems to regard his silence independently, and, as noted above, the sin, there, seems to be failure in charity and in recognising the bond of universal brotherhood; which failure, indeed, is at the root of the 'two mortal sins.'

Page 287, line 1159—'Titurel.' The father of the Fisher King is not named in Chrêtien, and indeed is only alluded to in an obscure and enigmatical passage as being nourished by the Grail. This statement is peculiar to these two writers, and seems to indicate that they were in possession of a common source.

Page 287, line 1169—'An thou wouldst that thy life be adornèd.' The passage which follows here to line 1180 should be noted, as it seems to be an interpolation; it has no connection whatever with the context, and is in quite a different tone from the knightly and unecclesiastical character of the rest of Trevrezent's teaching.

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