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  "meta": {
    "schema_version": "1.1",
    "endpoint": "/api/sources/grail-romances/parzival/09-book-ix-trevrezent.json"
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  "work": {
    "slug": "parzival",
    "name": "Parzival"
  },
  "parents": [
    {
      "slug": "grail-romances",
      "name": "Holy Grail Romances",
      "url": "/sources/grail-romances/"
    }
  ],
  "chapter": {
    "num": 10,
    "slug": "09-book-ix-trevrezent",
    "title": "Book IX: Trevrezent",
    "of": 17,
    "words": 39017,
    "text": "## Book IX: Trevrezent\n\n\nTREVREZENT\n\nDigitized by LjOOQle\n\nI\n\nARGUMENT\n\nBook ix. In the opening the spirit of adventure craves admission to\nthe heart of the poet, who would fain learn from her tidings of Parzival.\n\n) The venture telleth how the hero had ridden long in doubt and despair,\nand knew not the days of his wanderings. How he met again with Sigund\nand came to the forest of Monsalv&sch, where he fought with a Knight of\nthe Grail. How, on Good Friday, Parzival met with a pilgrim knight who\nreproached him for bearing arms at that Holy Tide, and bade him seek\nthe hermit Trevrezent.\n\nHow Parzival came to the hermit's cell, and spake of his wrath against\nGod, of his sorrow for his wife, and of his search for the Grail. How\nTrevrezent told him wherein he had sinned, and showed him the way of\nsalvation.\n\nHow the hermit further revealed to him the mysteries of the Grail, of the\nBleeding Lance, and the knives of silver; how he told him of the wound\nof Anfortas, of the race of the Grail Kings, and how Parzival himself was\nnephew to Anfortas and Trevrezent. How Parzival confessed that it'was\nbe who came to the Grail Castle and failed to ask the question; how\nTrevrezent spake to him words of comfort and counsel, and absolved him\nfrom his sin; and how the two parted in sorrow.\n\nDigitized by LjOOQle\n\n<\n\nTREVREZIENT\n\n*\n\nPE the portal!’ ‘To whom? Who art thou V ‘In thine\nheart would 1 find a place ! ’\n\n‘ Nay ! if such be thy prayer, methinketh, too narrow shall\nbe the space 1 ’\n\n‘ What of that ? If it do but hold me, none too close shall\nmy presence be, .\n\nNor shalt thou be wail my coming such marvels 1 ’ll tell to thee ! 5\nIs it thou, then, D Dame Adventure^ Ah 1 tell me of Parzival,\n\nWhat doeth he now my hero ? whom Kondrie, to find the Grail\nHath driven, with words sharp-pointed, and sore wept the maidens fair\nThat the path of his far wayfarings the knight from theij side must bear.\n\nSo he passed from the court of King Arthur, where shall he abide to-day ?\n\nAh ! hasten the tale to tell us, where now shall his footsteps stray ? io\n\nSay, if fame to himself he winneth, or be ever of joy bereft,\n\nShall his honour as fair and spotless as of old so to-day be left ?\n\nHis renown is it broad as aforetime, or waxeth it small and thin ?\n\nAh 1 tell us, nor stay the story, of the deeds that his hand shall win.\n\nHath he seen once again Monsalvasch, and Anfortas, the mournful king, 15\nWhose heart was with sorrow laden ? Of thy pity swift comfort bring,\n\nAnd say if his woe be ended—Speak, speak for we tidings pray\nOf him whom alike we serve here, dwells Parzival there to-day ?\n\nDeclare unto me his doings, how fares it with Gamuret’s son, ^\n\nAnd the child of fair Herzeleide, is the tale of his wanderings done ? 90\n\nSince he rode from the court of King Arthur has joy been his lot, or woe ?\n\nHe hath striven, but rides he ever thro’ the wide world nor rest doth know ?\n\nOr loveth he now, outwearied, to linger o’er-long at ease ?\n\nI were fain to know all his doings, so speak thou, as thou shalt please 1\n\nDigitized by vjOO^IC\n\nPARZIVAL\n\n>5 And this hath the venture told me—He hath ridden many a land,\n\nAnd hath sail&d many a water; and ever, before his hand,\n\nWere he man of the land or kinsman who would joust with him, he fell,\n\nNor abode his mighty onslaught, and all men of his praises telL\nAnd ever when in the balance the feme of his foe must lie,\n\n32 Twas outweighed by his feme, and his glory uprose to the stars on high,\nAnd all others paled before it—In many a mighty strife\nWith sword and lance was he victor, and guarded fell well his life.\n\nAnd they who would feme win from him, for such thinking they paid fell\n' dear—\n\nThe sword that Anfortas gave him, as ye once in this tale did hear,\n\n35 Sprang asunder onewhile, yet ’twas welded afresh in the mystic spring\nBy Karnant, and much feme and honour the blade to its lord did bring 1\n\nWho believeth me not, he sinneth, for now doth the venture tell\nHow adown a woodland pathway, on his way rode Sir Parzival,\n\n(But the hour of his riding I wot not, if in waxing or waning light,)\n\n40 When a hermitage, newly builded, uprose to his wondering sight,\n\nAnd a stream flowed swift beneath it, for ’twas built o’er the brooklet’s wave\nThen in search of some worthy venture to its door rode the hero brave,\n\nNor knew that of grace ’twas the portal, and his footsteps of God were led.\nBut the dweller therein was a maiden, and the days of her joy were sped,\n\n45 For the love of God had she offered her youth, and the joys of earth,\n\nAnd the root of her old-time sorrow brought ever fresh grief to birth.\n\nFor he found here Srbmnatiiland^anH S * i\n\nDead and buried he lay, the hero, and the maid wept his tomb above.\n\nTho’ but &foom£$un£ the Du chess might.hearken th e Holy Mass,\n\n50 A ll her life was a prayer, in God’s service her nights as her days she *ld pass.\nAnd her lips, erst so red and glowing, had faded as life-joys fade,\n\nAnd alone would she mourn such sorrow as never had mourned a maid.\n\nThus denial of love’s fulfilling made Love, with her love, to die,\n\nAnd dead, as she living loved him, did she cherish him tenderly.\n\n55 And in sooth had she once his wife been, then ne’er had Lunetl braved\nHer wrath, and had given such counsel, as she once to her lady gave.\nAnd to-day may we look upon women, who never a willing ear\nHad turned to Lunete, and such wisdom but little had brooked to hear.\n\nDigitized by\n\nGoogle\n\nTREVREZENT\n\n, For this do I know, that a woman who, for love of her lord alone, *_\n\n, And thro* virtue of gentle breeding, doth never strange service own, 60\n\nBut aye, while her husband liveth, shall be to him wife as true,\n\nHeaven giveth in her such blessing as bloometh for ever new!\n\nI And never shall prayer or fasting robe her with a robe as fair !\n\nAnd I, if the time were fitting, this word naught but truth would swear.\n\nBe he dead, she may do as best please her, but if faithful she still abide, J 6 5 ^\nThen far fairer such faith than the circlet she beareth at feasting tide t\n\nShall 1 joy compare with the sorrow that her faith to Sigund brought ?\n\nNay, ’twere better I speak not of it—O’er rough stones, and a road unwrought j\nRode Parzival to the window (he deemed well he rode too near).\n\nHe would ask of the woodland pathway, and the goal of its windings hear. 70\nAnd he thought him, perchance, the hermit might tell of the unknown way,\n\n‘ Doth one dwell here ?* the voice of a maiden it was that made answer, ( Yea!’\n\nAs he knew *twas the voice of a woman, swift turned he his steed aside\nOn the greensward beside the pathway, for he deemed he too near did ride,\n\nAnd sooner had he dismounted had he known that a maiden dwelt 75\n\nWithin such a lowly dwelling, and shame, as was meet, he felt.\n\nThen his horse and his shield, all splintered, he bound to a fallen tree,\n\n« And he loosed his sword from beside him, for a courteous knight was he.\n\nThen he stepped him unto the window, and asked of the place and road, ^\nAnd the cell of all joy was empty, and bare, as ’seemed griefs abode. 80\nHe spake, would she come to the window ? and the maiden from prayer arose,\n\nShe was tall as a virgin lily, and pale as a faded rose,\n\nAnd he deemed not as yet that he knew her—A shirt woven rough of hair,\n\nNext her skin, ’neath a flowing garment of grey, did the maiden wear,\n\nAnd sorrow was her heart’s treasure, and fallen her courage high, 35\n\nAnd the guerdon she won for her service must be paid her in many a sigh !\n\nThen the maiden she stepped to the window and the knight did she court¬\neous greet,\n\nIn her hand did she hold her ^saltc fr and her voice itjj^us low and sweet.\n\nAnd Parzival saw on her white hand the gleam of airing of gold,\n\nFor truly she bare the token she won Iran true love dfold.\n\nAnd the stone set within the circlet was a garnet, whose slumbering light\nFlashed red mid the dusky shadows, as mid a^hes^f^iparks glow bright.\n\nty~' (\n* ..?*\n\nPARZIVAL\n\nAnd the band that her head encircled was blade as a mourning band—\n\nThen she spake, ‘ Sir Knight, ’neath the window a bench shalt thou see to stand,\n95 Thou canst sit there, an it so please thee, and thy journey will brook delay,\nGod reward thee for this thy greeting Who hath led thee to me this day ! ’\n\n> Then the hero did as she bade him, and he sat ’neath the window small,\n\nAnd he prayed her, ‘Sit thou within there!’ ‘Nay! ne’er did such chance befall\nThat here by a man I sat me ! ’ Then he asked hex} what did she here ?\nioo ‘ That, so far from the home of men-folk, thou dost dwell in this desert drear\nSeemeth me all too great a wonder, say, Lady, how shalt .thou live,\n\nSince no man abideth by thee who succour or food can give ? ’\n\nThen she quoth, ‘ ’Tis the Grail that doth feed me, and It feedeth me well I\nween,\n\nt From Its marvels the sorceress'Kondrie, (of her own will the task hath been,)\n105 Doth bring me each Sabbath vigil what serveth me for the week.’\n\nA little space she kept silence, then further the maid did speak:\n\n‘An it otherwise were with me as L would, I need little care\n\nFor the food, since the Grail doth feed me I never too ill shall fare ! ’\n\nBut he deemed that she lied unto him, and with false words would speak him\nfair,\n\nno And, mocking, he spake, ‘ Now, who gave thee that ring which I see thee wear ?\nFor ever ’twas told unto me that hermit, or man, or maid,\n\nMust forswear all love ! ’—‘ Now I think me, if in truth thou these words hast\nsaid,\n\nFor false maiden thou sure dost hold me ! Yet if falsehood I ever learn,\nAnd thou shalt be near to witness, ’twere time then with wrath to burn !\n\n115 God knoweth, ill ways I hated, and falsehood I never knew;\n\nThis troth plight that here thou seest I had from a lover true,\n\nTho’ never was love’s fulfilment our portion while he might live,\n\n’Twas the heart of maiden bade me the love of a maiden give.\n\nAnd he lieth in death beside me, and his token I ever wear\ni2o Since the day that Duke Orilus slew him—and grief for his sake I bear— ’\n\n‘ And true love will I truly give him, thro’ my sorrow-laden days,\n\nSuch love as I sware unto him, when he, whom all knights must praise,\nWith sword, and shield, and helmet, and prowess of knightly deed\nSought my love, and in true love’s service won death for his glory’s meed !\n\nDigitized by Google\n\nTREVREZENT\n\n*55\n\nvYet tho’ ever a spotless maiden, my husband he, in God's sight, 195\n\nShall be, and if thoughts God counteth as deeds then is woven aright\nThe bond that shall ever bind us, true husband and wife as true,\n\nFor his death wrought my life such sorrow as waxeth for ever new.\n\nAnd this ring shall, I ween, be my witness when I stand in the sight of God\nOf a marriage vow and the tear-drops that bedew it are tears of blood.’ 130\n\n‘ Yea, ’tis I indeed, and none other, and the hero who here doth lie\nIs my knight, Schionatulander, and the maid of his love am I!’\n\nThen he knew ’twas the maid Sigund, and her sorrow it wrought him pain,\n\nAnd he lifted his helmet’s visor ere he spake to the maid again.\n\nAnd she saw his head uncovered, and she saw his face gleam white , 35\n\nThro’ the rust of the iron harness, and she spake to the gallant knight:\n\n* Is it thou, Parzival, my kinsman ? Dost thou seek for the Grail to-day ?\n\nOr its mighty power hast thou proven ? Say, whither dost wend thy way ?’\n\nThen he spake to the noble maiden,* Alas ! for my joy is fled,\n\nAnd the Grail hath but wrought me sorrow, and mischance in fair fortune’s 140\nstead.\n\nFor the land that as king had crowned me must I leave, and yet more, I ween,\nThe fairest of wives, and the sweetest, that ever a man hath seen.\n\nFor no lovelier form I think me on earth of mankind was bom,\n\nAnd I yearn for her tender greeting, and full sore for her love I mourn !\n\nAnd yet know I a deeper sorrow and I strive for a higher prize, 145\n\nFor the day when the Burg of Monsalvasch, and the Grail shall rejoice my ;\neyes!\n\nNow, Sigun£, dear my cousin, thou wast all too wroth with me,\n\nFor heavy indeed my sorrow, yet thou fain wouldst my foeman be ! ’ #\n\nAnd she quoth, ‘ From henceforth, my cousin, mine anger will I forswear,\n\nFor too much of thy joy lieth forfeit since the question thou didst forbear t ( 150\nAnd I would not too sorely grieve thee—Alas ! that thou didst withhold\nThe word that had brought thee honour, and the tale of his griefs had told\nWho sat there as thine host beside thee—nor thine host alone was he,\n\nAnfortas, for joy and blessing his presence had brought to thee!\n\nAnd thy question great bliss had brought thee, and thy silence had wrought *55\nthee woe,\n\nAnd thy spirit shall foil, and heart-sorrow as thy comrade thou well shalt\nknow. t\n\nDigitized by vjiOOQIC\n\nPARZIVAL\n\nAnd yet had it been far from thee, nor, a stranger, had sought thy side,\nHadst thou asked of that Burg the marvels, and what ill did its host betide! ’\n\n‘ Yea, 1 did there as one who wrongeth himself, yet my cousin dear\n160 I prithee here give me counsel, since in sooth are we kinsmen near,\n\nAnd tell me, how hires it with thee ? 1 would sorrow for this thy woe\nWere my sorrow not all too heavy! Greater grief man may never know ! *\n\n/ Then she quoth, 4 May His Mercy help thee, Who knoweth of all men’s woe,\n*>* ' Perchance it may yet befall thee that His finger a way shall show\n\n*65 That shall lead thee once more to Monsalvasch, and thine heart’s bliss afresh\nshall spring.\n\n’Tis but short space since Kondrie left me, and I would I could tidings\nbring ’\n\nOf whither she went, but I asked not if she rode to the Burg again,\n\nOr passed elsewhere; but when she cometh by that streamlet she draweth\nrein,\n\nWhere, from cleft in the high rock riven, the waters flow fresh and clear.\n\n*70 It may be, if thou follow swiftly, that she rideth as yet anear,\n\nAnd, perchance, thou shalt overtake her.’ Then the knight he made no delay\nBut forewell did he bid to the maiden ; and he followed the woodland way,\nAnd fresh were the tracks before him, but such pathway the mule must\nchoose\n\nThro’ the depths of the dusky thicket that its traces he soon must lose.\n\n*75 As the Grail he had lost of aforetime, so he lost It again to-day,\n\nAnd joy and delight fled with It—Yea, had he but found the way,\n\nAnd reached once again Monsalvasch, far better than erst of old\n\nHad he known how to ask the question—thus* in sooth is the venture told.\n\n/So now let him ride, but whither? Lo, a knight with uncovered head,\n\n180 And blazoned coat o’er his shining harness, full swiftly towards him sped !\nAnd to Parzival thus quoth he, 4 Sir Knight, I must deem it ill\nThat thus thro’ the woods of my monarch thou takest thy way at will!\nBegone! or receive such token thou shalt wish thyself for from here !\nMonsalvasch doth never brook it that men ride thus its walls anear,\n\n185 And here must thou strive in battle, and win here a victor’s fame,\n\nOr such penance bfe thine, as without there, in the open, men Death shall\nname !*\n\nDigitized by LjOOQle\n\nTREVREZENT\n\nAnd he bare in his hand a helmet, and its bands were of silken sheen,\nSharp-pointed his spear, and the spear-shaft was of wood new and strong I\nween!\n\nAnd wrathful he bound his helmet on his head, not in vain should be\n\nHis threat, for his blows should enforce it! Now ready for joust was he; 190\n\nBut many a spear as goodly had splintered Yore Parzival,\n\nAnd he thought, 1 Now, it well had chanced me, that death to my lot should\nfall\n\nIf I rode thro* the corn upstanding —then reason had he for wrath,\n\nBut now hath he none, since I ride here on naught but a woodland path,\n\nAnd 1 tread here but fern and heather! An mine hand shall not lose its I95\nskill\n\n1 will leave him such pledge for my journey as, 1 think me, shall please him\n011 *\n\nThen they rode at full speed their chargers, and they urged them with spur\nand rein,\n\nAs the bolt from the bow of the archer so swift flew those heroes twain,\n\nAnd the first joust they rode unwounded; but many a knightly fray\nUnscathed had Parzival ridden, and e’en so should it chance to-day. 900\n\n(Unto skill and the lust of battle must his father’s son be heir.)\n\nHis lance-point upon the fastening of his foeman’s helm struck fair,\n\nAnd it smote him where men in jousting their shield are wont to hold,\n\nAnd down from his gallant charger did he bear him, the Templar bold.\n\nAnd the knight of the Grail fell headlong down the side of a rocky dell, *>5\n\nTho’ couch he had found, I think me, he slumbered not over well. ~ /'\n\n-—\n\nm\n\nBut the victor’s steed sped onward, and in vain would he check its flight\nEre it fell, and well-nigh in falling had borne to his death, the knight\nA cedar o’erhung the chasm, its bough Parzival gripped fast,\n\n(Nor think ye scorn of my hero, that, as chanceth a thief at last, k aid\n\nHe hung, for none spake his judgment, he hung there by fr is own h and) i o** o\nHis feet, for a foothold seeking, on the rock found at last their stand : ^\n\nFar out of his reach, beneath him, his gallant steed lay dead,\n\nUp the further side of the valley the Templar for safety fled.\n\nThink ye that he much might pride him on his token from Parzival ? 315\n\nFar better at home in Monsalvasch had he fared with the wondrous Grail 1\nVOL. I. R\n\n258 PARZIVAL\n\nTo the plain once more climbed our hero, there the steed of the Templar\nstood,\n\nFor down to the ground hung the bridle and fettered the war-horse good.\n\nAs the knight in his flight forgat it so it stood where its master fell,\nado Swift Parzival sprang to the saddle, such booty might please him well.\n\nOf a truth his spear had he shattered, yet more than he lost he won—\n\nNor Lahelein, nor Kingrisein a better joust e’er had run !\n\nNor King Gramoflanz nor Count Laskoit (the son he of Gumemanz).\n\nOnward he rode, yet wandering, nor further befell mischance,\n\n225 Nor strife, from the knights of Monsalvasch, yet one grief must vex his soul,\nJ^He found not the Grail—Ever further he rode, further fled the goal! MV\n\nNow he who my song will hearken, he shall hear that which yet befell,\n\nTho* the tale of the weeks I know not, that had flown since Sir Parzival\nHad met with the maid, and had ridden on venture as aye before—\n\n250 One morning the ground was snow-clad, and tho’ thin was the cloak it bore\nYet so thick it was that men, seeing, had deemed it the time of frost;\n\nAs he rode thro’ the depths of a woodland by a knight was his pathway\ncrossed,\n\nAnd old was the knight, and grey bearded, yet his face it was bright and\n^ feir,\n\nAnd his lady who walked beside him like mien to her lord did bear.\n\n235 And each on their naked body wore a garment of horse-hair grey,\n\n£or penance and pilgrimage minded they wended afoot their way.\n\nAnd their children, two gentle maidens, such as men’s eyes are fain to see.\n\nIn like garments they followed barefoot, e’en as pilgrims are wont to be.\n\nThen our hero the old knight greeted as he passed on his lowly way,\n\n240 And good was the rede, and holy, that he heard from his lips that day.\n\nAnd a prince of the land he seemed him—By each maiden a brachet ran,\nAnd with humble mien and reverent paced master alike and man.\n\nFor both knight and squire they followed on this holy pilgrimage,\n\nAnd some, they were young and beardless, and some were bent low with age.\n\n°45 But Parzival, our hero, he was clad in far other wise,\n\nIn fair raiment, rich and costly, he rode in right knightly guise,\n\nAnd proudly he ware his harness, and unlike were the twain I ween,\n\nThe old man in his robe of penance and the knight in his armour’s sheen 1\n\nDigitized by\n\nTREVREZENT\n\n2J9\n\nThen swiftly he turned his bridle and held by the pathway side,\n\nFor fain would he know of their journey, and friendly the knight replied. 350\nBut a sorrow the old man deemed it that one to this Holy Tide 1\n\nShould have fail&d to give due honour, but in warlike gear should ride. \\ ^_\n\nFor better would it befit him unarmed this day to greet, :1\n\nOr like them to walk barefooted, and in garb for a sinner meet!\n\nQuoth Parzival, ‘ Nay, I know not what the time of the year may be,\n\nOr how men the tale may reckon of the weeks as they swiftly flee,\n\nHow the days shall be named I know not, long have I forgot such lore!\n\nOf old time I served a master, and God was the name He bore.\n\nBut He bare unto me no favour, and for guerdon He mocking gave, ^\n\nTho’ ne’er had my heart turned from Him—Men said, ‘ If from God ye cravf 960\nFor succour, He sure will give itbut I deem well they spake a lie,\n\nFor He who they said would help me, did help unto me deny 1 ’\n\nQuoth the grey-haired knight, * Dost thou mean Him who was once of a\nMaiden bom ?\n\nDost believe that a Man for men’s sake He died on the cross this mom,\n\nAnd this day for His sake we hallow ? Then such garb becomes thee ill! ^65\n\nFor to-day all men call Good Friday, and the world itrejoiceth still\nO’er the day that her chains were riven; tho’ she moumeth her Saviour’s pain.\nSpeak, knowest thou of faith more faithful than the faith God hath kept with\nmen,\n\nSince He hung on the cross for men’s sake? Such woe as He bare for thee,\n\nSir Knight, sure must work thee sorrow, since baptized thou shalt surely be ! 270\nFor our sin His life was forfeit, or else had mankind been lost,\n\nAnd Hell as his prey had held us, and Hell’s torments had paid sin’s cost.\n\n\\Sir Knight, if thou be not heathen, thou shalt honour this Holy Day— ^_..\n\nSo do thou as here I counsel, ride thou on this woodland way,\n\nFor near here a hermit dwelleth, as thy speech, so his rede shall be, 275\n\nAnd if ruth for ill deed thou showest of thy sin will he speak thee free! ’\n\nThen out quoth the old man’s daughter, ‘ Nay, father, but speak not so,\n\nFor too chill and cold is the morning, thou shalt bid him no further go.\n\nFar better to bid him warm him his steel-clad limbs, for strong\n\nAnd fair shall he be to look on, and the way is both cold and long. 380\n\nMethinks were he thrice as mighty he would freeze ere his goal he reach,\n\nAnd here hast thou tent for shelter, and viands for all and each.\n\n26o\n\nPARZIVAL\n\nCame King Arthur, and all his vassals thou wouldst still have enough I trow,\nSo do thou as host so kindly, and good-will to this young knight show!’\n\n985 Quoth the grey-haired silt,* My daughters,Sir Knight, here give counsel good,\nEach year, with tent of pilgrim, I wend thro’ this lonely wood.\n\nIf warm or cold be the season I care not, as year by year\nThe time of our dear Lord’s Passion draweth once more anear,\n\nHe rewardeth His servant’s service—Sir Knight, what I, for His sake,\n\n390 Brought here, as my guest, right willing, I pray thee from me to take ! ’\n\nAnd kindly they spake, the maidens, and they bade the knight to stay,\n\nAnd with gracious mien they prayed naught might drive him from them\n^ away.\n\nAnd tho’ cold was the frost and bitter, and it wrought not as summer’s heat,\nYet Parzival saw their lips glow so red, and soft, and dW&t.\na 95 (Tho’ they wept for the death of the Saviour, such sorrow became them well.)\nAnd here, had I cause for vengeance, an such happy chance befell,\n\n„ * ft never would speak them guiltless, but a kiss should their penance be,\n\nV ' <. r /Nor against their will would I take it, of good-will should they give it me!\n\n, [For women shall aye be women, and tho’ brave be the knight, and strong,\n3 °° Yet I ween is he oft the vanquished, nor the strife it endureth long!\n\nWith sweet words, and ways so gentle, they ever the knight would pray,\nChildren alike and parents, and fain would they have him stay:\n\nYet he thought, * It were best I leave them, for e’en if I turn aside\nAll too fair methinks are these maidens, ’twere unfitting that I should ride\n305 While they by my side walk barefoot—And *tis better that we should part,\nSince ever I bear Him hatred Whom they worship with lowly heart,\n\nAnd they look for His aid, Who ever hath turned His face from me,\n\nNor from sorrow hath He withheld me, but hath wrought with me heavily 1*\n* Knight and Lady,’ he quoth, * I think me ’twere better I leave should pray,\n310 May good fortune be yours, and blessing, and fulness of joy alway,\n\nAnd may you, ye gentle maidens, find reward in your courtesy,\n\nSince so well ye had thought to serve me, fair leave would I pray from ye ! ’\n? He greeted them, low they bowed them, and greeted the knight again,\n\nNor might they withhold their sorrow, for parting aye bringeth pain !\n\n3*5 So the son of Herzeleide rode onward, well taught was he\nIn all manly skill and courage, in merq^ ^d Parity ;\n\nTREVREZENT\n\nAnd his mother had aye bequeathed him her faithful heart and true—\n\nYet ever his soul waxed sadder, and there sprang up thoughts anew\nOf the might of the Maker of all things, Who hath made this earth of naught,\nHow He dealeth with all creation, and still on His power he thought 330\n\n* How might it yet be if God sent me that which brought to an end my woe ?\n\nIf ever a knight He favoured, if ever a knight might know\n\nHis payment for service done Him—if He thinketh His aid they earn\n\nWho dauntless shall wield their weapons, and ne’er from a foeman turn,\n\nLet Him aid me, who bear unstained shield and sword as befits a man, 1 3*5\nIf to-day be His Day of Redemption, let Him help me, if help He can.* I\n\nBackward he turned his bridle on the road he had ridden before,\n\nAnd the knight and his children stood there, and mourned for the parting sore.\nAnd the maidens, true and gentle, gazed after the passing knight,\n\nAnd his heart spake, he fain had seen them once more those maidens 330\nbright\n\nThen he spake, 1 Is God’s power so mighty that He guideth upon their way\nThe steed alike and the rider, then His hand may I praise to-day !\n\nIf God sendeth help from heaven, then let Him my charger show\nThe goal which shall bless my journey, so shall I the token know.\n\nNow, go thou as God shall lead thee 1 ’ and bridle and bit he laid\nFree on the neck of his charger and spurred it adown the glade.\n\nTowards Fontaine-Sauvage the road led, and the chapel where once he\nsware\n\nThe oath that should clear Jeschut£—A holy man dwelt there, |\n\nAnd Trevrezent men called him, and ever on Monday mom \\\n\nPoor was his fare, and no richer it waxed as the week wore on. 340\n\nNor wine nor bread he tasted, nor food that with blood was red,\n\nFish nor flesh, but his life so holy on the herb of the ground was fed. !\n\nAnd ever his thoughts, God-guided, were turning to Heaven’s land,\n\nAnd by fasting the wiles of the Devil he deemed he might best withstand.\n\nAnd to Parzival the mystery of the Grail should he now reveal— 345\n\nAnd he, who of this hath asked me, and since silence my lips must seal *\n\nWas wroth with me as his foeman, his anger might naught avail,\n\nSince I did but as Kiot bade me, for he would I should hide the tale,\n\nDigitized by (google\n\nPARZIVAL\n\nAnd tell onto none the secret, till the venture so far were sped\n350 That the hidden should be made open, and the marvel of men be read\n\nFor Kiot of old, the master whom men spake of in days of yore,\n\nFar off in Toledo’s city, found in Arabic writ the lore\n„ By men cast aside and forgotten, the tale of the wondrous Grail;\n\n' But first must he learn the letters, nor black art might there avail.\n\n355 By the grace of baptismal waters, by the light of our Holy Faith,\n\nHe read the tale, else ’twere hidden; for never, the story saitb,\n\nMight heathen skill have shown us the virtue that hidden lies\nIn this mighty Grail, or Its marvels have opened to Christian eyes.\n\n’Twas a heathen, Flegetanis, who had won for his wisdom fame,\n\n360 And saw many a wondrous vision, (from Israel’s race he came,\n\nAnd the blood of the kings of old-time, of Solomon did he share,)\n\nHe wrote in the days long vanished, ere we as a shield might bear\nThe cross of our Holy Baptism ’gainst the craft and the wiles of Hell,\n\nAnd he was the first of earth’s children the lore of the Grail to tell\n365 By his father’s side a heathen, a calf he for God did hold,\n\nHow wrought the devil such folly, on a folk so wise, of old ?\n\nAnd the Highest Who knoweth all wonders, why stretched He not forth His\nHand\n\nTo the light of His truth to turn them ? For who may His power withstand!\n\nAnd the heathen, Flegetanis, could read in the heavens high\n370 How the stars roll on their courses, how they circle the silent sky,\n\nAnd the time when their wandering endeth—and the life and the lot of men\nHe read in the stars, and strange secrets he saw, and he spake again\nLow, with bated breath and fearful, of the thing that is called the Grail,\n\nIn a cluster of stars was it written, the name, nor their lore shall faiL\n375|And he quoth thus, ‘ A host of angels this marvel to earth once bore,\n\nBut too pure for earth’s sin and soirow the heaven they sought once more,\nAnd the sons of baptized men hold It, and guard It with humble heart,\n\n(And the best of mankind shall those knights be who have in such service\npart.’\n\nThen Kiot my master read this, the tale Flegetanis told,\n\n380 And he sought for the name of the people, in Latin books of old,\n\nDigitized by vjiOCK^lC\n\nTREVREZENT\n\nWho of God were accounted worthy for this wondrous Grail to care,\n\nWho were true and pure in their dealings and a lowly heart might bear.\n\nAnd in Britain, and France, and Ireland thro 1 the chronicles he sought\nTill at length, in the land of Anjou, the story to light was brought.\n\nThere, in true and faithful record, was it written of Mazadan, 1 3 8 5\n\nAnd the heroes, the sons of his body, and further the story ran,\n\nHow Titurel, the grands ire, left his kingdom to Frimutel, [\n\nAnd at length to his son, Anfortas, the Grail and Its heirdom fell:\n\nThat his sister was Herzeleide, and with Gamuret she wed\nAnd bare him for son the hero whose wanderings ye now have read. 390\n\nFor he rideth upon a journey that shall lead him a road unknown, \\\n\nTho’ the grey knight but now had wended his way from the fountain loneJ^/\n\n\\\n\nAnd he knew again the meadow, tho* now the snow lay white\nOn the ground that erst was blooming with flowers of springtide bright\n’Twas before the rocky hillside where his hand must wipe away 395\n\nThe stain from Jeschut#s honour, and her husband’s wrath allay.\n\nYet still the road led onward, to Fontaine-Sauvage, the name\nOf the goal that should end his journey and his hermit host he came.\n\nThen out spake the holy hermit, ‘Alas, why doest thou so,\n\nSir Knight ? at this Holy Season ’tis ill thus armed to go.\n\nDost thou bear perchance this harness thro* strife and danger dared ?\n\nOr hast thou unharm&d ridden, and in peace on thy way hast fared ?\n\nOther robe had beseemed thee better V List not to the voice of pride,\n\nBut draw thy rein here beside me, and with me for a space abide.\n\nNot all too ill shalt thou fare here, thou canst warm thee beside my fire. 405\nDost thou seek here for knightly venture, and dost guerdon of love desire,\n\nIf the power of true Love constrain thee, then love Him who Love may *\nclaim!\n\nAs this day to His Love beareth witness, be His service to-day thine aim,\n\nAnd serve for the love of fair women, if it please thee, another day;\n\nBut now get . thee from off thy charger, and awhile from thy wanderings stay.’ 410\n\nThen Parzival, e’en as he bade him, sprang lightly unto the ground;\nHumbly he stood before him, as he told how he folk had found\nWho had told of the hermit’s dwelling, and the counsel he wisely gave, |\nAnd he spake. ‘ I am one who hath sinnfed, and red e at thy lips l crave 1 ’ l\n\n, * MS=Mros 'iigltlzed by ~\n\nft —^ ~ M A Mk m. * m A . ^\n\nPARZIVAL\n\n415 As he spake the hermit answered, ‘ Right gladly I ’ll counsel thee,\n\nBut, say, what folk hast thou met with ? Who showed thee thy way to me ?\n\n‘ In the wood I met with an old man grey-headed, and fair he spake,\n\nAnd kindly, I ween, were his people, he bade me this road to take,\n\nOn his track my steed came hither.’ Then answered the hermit old,\n\n490 ‘ ’Twas Kahenis, and his praises shall ever by men be told.\n\nA prince of the land of Punturtois, and his sister Kareis’ king\nHath taken to wife—Fairer maidens no mother to earth did bring\nThan those maidens twain, his daughters, who met thee upon thy road,\n\nOf a royal house, yet yearly he seeketh this poor abode ! ’\n\n495 Then Parzival spake to the hermit, ‘ Now say, when thou saw’st me here,\n\n^ Didst thou shrink from my warlike coming, didst thou feel no touch of fear ? ’\nQuoth the hermit, ‘ Sir Knight, believe me, far oftener for stag or bear\nHave I feared than I feared a man’s face, in sooth shalt thou be aware\nI fear me for no man living ! Both cunning and skill have I,\n\n430 And tho’ I were loath to vaunt me, yet I ne’er to this life did fly\nFor fear, as beseems a maiden 1 For never my heart did quail\nWhen I faced as a knight my foeman, and ne’er did my courage fail.\n\nIn the days when such things became me, in the days when I too might fight,\nI was arm&d as thou art arm&d, like thee did 1 ride, a knight!\n\n435 And I strove for high love’s rewarding, and many an evil thought\n^With the pure mind within me battled, and ever my way I wrought\nTo win from a woman favour! All that was in time of yore,\n\nAnd my body, by fasting wasted, remembereth those days no more.’\n\n* Now give to mine hand the bridle, for there ’neath the rocky wall\n440 Thy steed shall abide in safety, and we, ere the night shall fall,\n\nWill gather of bough and herbage, since no better food may be,\n\nYet I trust that both thou and thy charger fare not all too ill with me ! ’\n\nBut Parzival deemed that surely ’twas unfitting a hermit old\nShould thus lead his steed, and the bridle he would fain from his hand\nwithhold,\n\n445 ( Now courtesy sure forbids thee to strive ’gainst thine host’s good-will,\n\nLet not haste from the right path lead thee, but follow my counsel stilL’\n\nIn this wise spake the old man kindly, as he bade him, so did the knight,\nAnd the charger he led ’neath the hillside where but seldom did sun-rays\nUght\n\nDigitized by VjOOQIC\n\nTREVREZENT\n\nIn sooth ’twas a wondrous stable where the hermit the steed would stall, ^\nAnd thro’ it, from heights o’erhanging, foamed ever a water-fall * 5 °\n\nThe snow lay beneath our hero, no weakling was he, I ween,\n\nElse the frost and the cold of his harness o’er-much for his strength had been.\n\nTo a cavern the hermit led him where no breath of wind might blow,\n\nAnd a fire of coals had warmed it, and burned with a ruddy glow.\n\n—And here might the guest refresh him by the fire and a taper’s light, 455\n\n(Well strewn was the ground with fuel,) then swiftly the gallant knight\nLaid from off him his heavy armour, and warmed his limbs so cold,\n\nAnd his skin in the light glowed ruddy, and his face might the host behold.\n\nHe might well be of wandering weary, for never a trodden way\nNor a roof save the stars of heaven had he known for many a day. 460\n\nIn the daylight the wood had he ridden, and his couch, it had been the\nground:\n\n’Twas well that he here a shelter, and a kindly host had found!\n\nThen his host cast a robe around him, and he took him by his right hand,\n\nAnd he led him into a cavern where his Missal did open stand.\n\nAnd as fitted the Holy Season the Altar was stripped and bare; 465\n\nAnd the shrine—Parzival must know it, ’twas the spot where he once did\nswear\n\n\\ With true hand, true oath and faithful, that ended Jeschutd’s woe,\n\nAnd turned her tears to laughter, and taught her fresh joy to know!\n\nQuoth Parzival, ‘ Well I know it this chapel and shrine! Of yore,\n\nAs hither my wanderings led me, an oath on that shrine I swore; 470\n\nAnd a spear, with fair colours blazoned, that did here by the altar stand\nI bare hence, and in sooth, I think me, right well did it serve my hand !\n\nMen say it much honour brought me, yet I wot not if it be so,\n\nFor in thoughts of my wife had I lost me, and naught of the thing I know.\n\nYet, unwitting, two jousts had I ridden, and two foemen I overthrew, 475\n\nIn those days all men gave me honour, nor sorrow nor shame I knew.\n\nNow, alas ! is my sorrow greater than ever to man befell!\n\nSay, when did I bear the spear hence ? The days of my wanderings tell! ’\n\n* It was Taurian,’ quoth the hermit,* who his spear in my care did leave,\n\nAnd much did he mourn its losing, and I with the knight must grieve. 480\n\nDigitized by VjOOvIC\n\nPARZIVAL\n\n1 And four years and a half and three days shall have passed since we lost\n\\ the spear,\n\nSir Knight, an my word thou doubtest, behold! it is written here!'\n\nThen he showed unto him in the Psalter how the time it had come and gone,\nAnd the weeks and the years he read him that silent and swift had flown.\n\n4»S And he spake, 4 Now first do I learn them, the days that I aimless stray,\n\nAnd the weeks and the years that have vanished, since my joy hath been reft\naway.*\n\nAnd he spake, 1 Now indeed me-seemeth that my bliss it was but a dream,\nFor heavy the load of sorrow that so long hath my portion been 1 *\n\n4 And, Sir Host, I yet more would tell thee, where cloister or church shall be\n490 And men unto God give honour, there no eye hath looked on me,\n\nnaught but strife have I sought me, tho’ the time as thou sayst be long,\nf For I against God bear hatred, and my wrath ever waxeth strong.\n\nFor my sorrow and shame hath He cherished, and He watched them greater\ngrow\n\nTill too high they waxed, and my gladness, yet living, He buried low !\n\n495 And I think were God fain to help me other anchor my joy had found\n\nThan this, which so deep hath sunk it, and with sorrow hath closed it round.\nA man’s heart is mine, and sore wounded, it acheth, and acheth still,\n\nYet once was it glad and joyous, and free from all thought of ill!\n\nEre sorrow her crown of sorrow, thorn-woven, with stem hand pressed\n500 On the honour my hand had won me o’er many a foeman’s crest!\n\nAnd I do well to lay it on Him, the burden of this my shame,\n\nWho can help if He will, nor withholdeth the aid that men fain would claim.\nBut me alone, hath He helped not, whate’er men of Him may speak,\n\nBut ever He turaeth from me, and His wrath on my head doth wreak ! ’\n\n505 Then the hermit beheld him sighing, 4 Sir Knight, thou shalt put away\n.. Such madness, and trust God better, for His help will He never stay.\n\nAnd His aid to us here be given, yea, alike unto me and thee.\n\nBut ’ twefe best thou shouldst sit beside me, and tell here thy tale to me,\n\nAnd make to me free confession—How first did this woe begin ?\n\n5io What foe shall have worked such folly that God should thine hatred\nwin?\n\nYet first would I pray thee, courteous, to hearken the word 1 say,\n\nFor fain would I speak Him guiltless, ere yet thou thy plaint shall lay\n\nDigitized by vjiOO^IC\n\nTREVREZENT\n\n'Gainst Him, Who denieth never unto sinful man His aid,\n\nBut ever hath answered truly, who truly to Him hath prayed.'\n\n4 Tho’ a layman I was yet ever in books might I read and learn 5*5\n\nHow men, for His help so faithful, should ne'er from His service turn.\n\nSince aid He begrudged us never, lest our soul unto Hell should fall,\n\nAnd as God Himself shall be faithful, be thou faithful whatever befall;\n\nFor false ways He ever hateth—and thankful we aye should be\n\nWhen we think of the deed, so gracious, once wrought of His love so free! 5 *>\n\nFor our sake the Lord of Heaven in the likeness of man was made,\n\nAnd Truth is His name, and His nature, nor from Truth shall He e'er have\nstrayed.\n\nAnd this shalt thou know most surely, God breaketh His faith with none .\n\nTeach thy thoughts ne’er from Him to waver, since Himself and His ways\nare One !’\n\n4 Wouldst thou force thy God with thine anger? He who heareth that thou 5*5\nhast sworn\n\nHatred against thy Maker, he shall hold thee of wit forlorn ! < ^_\n\n^Oi Lucifer now bethink thee, and of those who must share his fall,\n\nBethink thee, the angel nature was free from all taint of gall,\n\nSay, whence sprang that root of evil which spurred them to endless strife,\n\nAnd won its reward in Hell’s torments, and the death of an outcast life ? 530\n\nAshtaroth, Belcimon, and Belat, Rhadamant, yea, and many more!\n\nPride and anger the host of Heaven with Hell’s colours have painted o’er!’\n\n4 When Lucifer and his angels thus sped on their downward way,\n\nTo fill their place, a wonder God wrought from the earth and clay:\n\nThe son of His hands was Adam, and from flesh of Adam, Eve 535\n\nHe brought, and for Eve's transgression, I ween, all the world doth grieve.\n\nFor she hearkened not her Creator, and she robbed us of our bliss.\n\nAnd two sons sprang forth from her body, and the elder he wrought amiss,\n\nSince envy so worked upon him that from wrath there sprang disgrace,\n\nAnd of maidenhood did he rob her who was mother of all his race! 540\n\nHere many a one doth question, an the tale be to him unknown.\n\nHow might such a thing have chanc&d ? It came but by sin alone 1 ’\n\n< Quoth Parzival, 4 Now, I think me that never such thing might be,\n\nAnd ’ twere better thou shouldst keep silence, than tell such a tale to me !\n\nDigitized by vjOO^lC\n\nPARZIVAL\n\n545 For who should have borne the hither, whose son, as thou sayest, reft\nMaiddhhood from his hither’s mother ? Such riddle were better left 1 1\nBut the hermit again made answer, ‘ Now thy doubt will I put away,\n\nO’er my falsehood thou canst bemoan thee if the thing be not truth I say,\nFor the Earth was Adam’s mother, of the Earth was Adam fed,\n\n55 o And I ween, tho’ a man she bare here, yet still was the Earth a maid.\n\nAnd here will I read the riddle, he who robbed her of maidenhood\nWas Cain the son of Adam, who in wrath shed his brother’s blood\nFor as on the Earth, so stainless, the blood of the guiltless fell,\n\nHer maidenhood fled for ever! And true is the tale I tell.\n\n555 For wrath of man and envy, thro’ Cain did they wake to life,\n\nAnd ever from that day forward thro’ his sin there ariseth strife.’\n\n* Nor on earth shall aught be purer than a maiden undefiled,\n\nThink how pure must be a maiden, since God was a Maiden’s Child I\nTwo men have been bom of maidens, and God hath the likeness ta’en\nS 6 ^ Of the son of the first Earth-Maiden, since to help us He aye was fain.\n\nThus grief alike and gladness from the seed of Adam spring,\n\nSince He willed to be Son of Adam, Whose praises the angels sing.\n\nAnd yet have we sin as our birthright, and sin’s pain must we ever bear,\n\nNor its power may we flee 1 Yet pity He feeleth for our despair,\n\n5^5 Whose Strength is aye linked with Mercy, and with Mercy goes hand in\nhand,\n\nAnd for man, as a Man, He suffered, and did falsehood by truth withstand.’\n\n‘ No longer be wroth with thy Maker! If thou wouldst not thy soul were lost—\nAnd here for thy sin do penance, nor longer thus rashly boast,\n\nFor he who, with words untam&d, is fain to avenge his wrong,\n\n570 His own mouth shall, I ween, speak his judgment ere ever the time be long.\nLearn faith from the men of old-time, whose rede ever waxeth new,\n\nFor Plato alike and the Sibyls in their day spake words so true,\n\nAnd long years ere the time had ripened His coming they did foretell\nWho made for our sin’s Atonement, and drew us from depths of HelL\n575 God’s Hand from those torments took us, and God’s Love lifted us on high.\nBut they who His love disdained, they yet in Hell’s clutches lie! ’\n\n| * From the lips of the whole world’s Lover came a message of love and peace,\n(For He is a Light all-lightening, and never His faith doth cease,)\n\nDigitized by VjOO^lC\n\nTREVREZENT\n\nAnd he to whom love He showeth, findeth aye in that Love his bliss,\n\nYet twofold I ween is the message, and His token some read amiss; 580\n\nFor the world may buy, as it pleaseth, God's Wrath or His Love so great.\n\nSay, which of the twain wilt thou choose here, shall thy guerdon be Love or\nHate?\n\nFor the sinner without repentance, he flieth God's faith and Face,\n\nBut he who his sin confessed*, doth find in His presence grace 1 '\n\n* From the shrine of his heart, who shall keep Him ? Tho’ hidden the thought 585\nwithin,\n\nAnd secret, and thro’ its darkness no sunbeam its way may win,\n\n(For thought is a secret chamber, fast locked, tho’ no lock it bear,)\n\nYet, tho* against man it be dos&d, God’s light ever shineth there.\n\nHe pierceth the wall of darkness, and silent and swift His spring,\n\nAs no sound betrayed His coming, as no footstep was heard to ring, 590\n\nSo silent His way He goeth—And swift as our thoughts have flown,\n\nEre God passed of our heart the threshold, our thoughts unto Him were\nknown I\n\nAnd the pure in heart He chooseth; he who doth an ill deed begin,\n\nSince God knoweth the thoughts of all men, full sorely shall rue his sin.\n\nAnd the man who by deeds God’s favour doth forfeit, what shall he gain^y 595\nTho’ the world count him honour-worthy, his soul seeketh rest in vain. ^—,\n\nAnd where wilt thou seek for shelter if God as thy foeman stand,\n\nWho of wrath or of love giveth payment, as men serve Him, with equal hand ?\nThou art lost if thy God be against thee—If thou wouldst His favour earn,\n\nThen away from thy wrath and thy folly thy thoughts to His goodness turn ! ’ 600\n\nQuoth Parzival, 4 Here I thank thee, from my heart, that such faithful rede\nThou hast given of him who withholdeth from no man his rightful meed,\n\nBut evil, as good, requiteth—Yet my youth hath been full of care,\n\nAnd my faith hath but brought me sorrow, and ill to this day I fare ! ’\n\nThen the hermit he looked on the Waleis, * If a secret be not thy grief, 605\nRight willing thy woe I ’ll hearken, I may bring thee perchance relief;\n\nOf some co un sel m ay I bethink me such as yet to thyself dost fail! ’\n\n' Quoth Parzival, * Of my sor rows the chiefest is for the Grail, J\n\nfor mv wife-J yrfone fairer e’er hung on a mother’s breast,\n\nFor the twain is my heart yet yearning, with desire that ne’er findeth rest’; 610\n\nDigitized by VjOO^IC\n\nPARZIVAL\n\nQuoth his host, ‘ Well, Sir Knight, thou speakest, such sorrow is good to\nbear;\n\nIf thus for the wife of thy bosom thy heart knoweth grief and care,\n\nAnd Death find thee a faithful husband, tho* Hell vex thee with torments\ndire\n\n, Yet thy pains shall be swiftly ended, God will draw thee from out Hell-fire.\n61 f But if for the Grail thou grievest, then much must I mourn thy woe,\n\nO ! foolish man, since fruitless thy labours, for thou shalt know\n! That none win the Grail save those only whose names are in Heaven known’\n' Vjjhey who to the Grail do service, they are chosen of God alone ;\n\nAnd mine eyes have surely seen this, and sooth is the word I say! ’\n\n6 ao Quoth Parzival, ‘Thou hast been there?* ‘Sir Knight,* quoth the hermit,\n‘Yea!*\n\nBut never a word spake our hero of the marvels himself had seen,\n\nBut he asked of his host the story, and what men by ‘ The Grail ’ should\nmean ?\n\nSpake the hermit, ‘ Full well do I know this, that many a knightly hand\nServeth the Grail at Monsalvasch, and from thence, throughout all the\nland,\n\n625 On many a distant journey these gallant Templars fare,\n\nWhether sorrow or joy befall them, for their sins they this penance bear ! *\n\n‘ And this brotherhood so gallant, dost thou know what to them shall give\nTheir life, and their strength and their valour—then know, by a stone they\nlive,\n\nAnd that stone is both pure and precious—Its name hast thou never heard ?\n630 Men call it Lapis Exilis —by its magic the wondrous bird,\n\nThe Phoenix, becometh ashes, and yet doth such virtue flow\nFrom the stone, that afresh it riseth renewed from the ashes glow,\n\nAnd the plumes that erewhile it moulted spring forth yet more fair and\nbright—\n\nAnd tho’ faint be the man and feeble, yet the day that his failing sight\n635 Beholdeth the stone, he dies not, nor can, till eight days be gone,\n\nNor his countenance wax less youthful—If one daily behold that stone,\n\n(If a man it shall be, or a maiden *tis the same,) for a hundred years.\n\nIf they look on its power, their hair groweth not grey, and their face appears\nThe same as when first they saw it, nor their flesh nor their bone shall foil\n640 But young they abide for ever—And this stone all men call the Grail*\n\nDigitized by vjOOQ LC\n\nTREVREZENT\n\n‘ And Its holiest power, and the highest shall I ween be renewed to-day,\n\nFor ever upon Good Friday a messenger takes her way. .\n\nFrom the height of the highest Heaven a Dove on her flight doth wing, *\n\nAnd a Host, so white and holy, she unto the stone doth bring. '\n\nAnd she layeth It down upon It; and white as the Host the Dove 645\n\nThat, her errand done, swift wingeth her way to the Heaven above.\n\nThus ever upon Good Friday doth it chance as I tell to thee:\n\nAnd the stone from the Host receiveth all good that on earth may be\nOf food or of drink, the earth beareth as the fulness of Paradise. t\n\nAll wild things in wood or in water, and all that ’neath Heaven flies, \\ 650\n\nTo that brotherhood are they given, a pledge of God’s favour fair,\n\nFor His servants He ever feedeth and the Grail for their needs doth care !’\n\n!\n\n‘ Now hearken, the Grail’s elect ones, say who doth their service claim ?\n\nOn the Grail, in a mystic writing, appeareth each chosen name, !\n\nIf a man it shall be, or a maiden, whom God calls to this journey blest \\ g 55\n\nAnd the message no man eftaceth, till all know the high behest,\n\nBut when all shall the name have read there, as it came, doth the writing\ngo:\n\nAs children the Grail doth call them, ’neath its shadow they wax and grow.\n\nAnd blessM shall be the mother whose child doth the summons hear,\n\nRich and poor alike rejoiceth when the messenger draweth near, 660\n\nAnd the Grail son or daughter daimeth 1 They are gathered from every\nland,\n\nAnd ever from shame and sorrow are they sheltered, that holy band. ]\n\nIn Heaven is their rewarding, if so be that they needs must die,\n\nThen bliss and desire’s fulfilment are waiting them all on high ! ’ I\n\n4 They who took no part in the conflict, when Lucifer would fight 665\n\nWith the Three-in-One, those angels were cast forth from Heaven’s height.\n\nTo the earth they came at God’s bidding, and that wondrous stone did\ntend,\n\nNor was It less pure for their service, yet their task found at last an end.\n\nI know not if God forgave them, or if they yet deeper fell,\n\nThis one thing I know of a surety, what God doeth, He doeth well! 670\n\nBut ever since then to this service nor maiden nor knight shall fail,\n\nFor God calleth them all as shall please Him 1 —and so standeth it with the\n\nGrail l’\n\nDigitized by\n\nGoogle\n\nPARZIVAL\n\nQuoth Parzival, ‘ So, since knighthood may conquer, with spear and shield,\nBoth the fame of this life, and the blessing which Paradise shall yield,\n\n675 Since my soul ever longed for knighthood, and I fought where’er strife\nmight be,\n\nAnd my right hand hath neared full often the guerdon of victory,\n\nIf God be the God of battles, if He know how a man should fight,\n\nLet Him name me as one of His servants, of the Grail let Him make me\nknight!\n\nThey shall own that I fear no danger, nor from strife would I turn aside ! ’\n\n• 680 But the hermit made answer gently, ‘ First must thou beware of pride,\n\nFor lightly may.youth mislead thee; and the grace of humility\nMayst thou lose, and the proud God doth punish, as full surely is known to me l 1\nAnd tears filled his eyes to o’erflowing, and his sad thoughts awhile did turn\nTo a story of old, and our hero he bade from its lesson learn.\n\n685 And he quoth, 4 Sir Knight, at Monsalvasch a king reigned in days of yore,\nHis name all men know as Anfortas, and 1 weep for him evermore.\n\nYea, and thou too shalt mourn his sorrow, for bitter the woe, I ween,\n\nAnd the torment of heart and body that his guerdon from pride hath been.\nFor his youth and his worldly riches they led him an evil road,\n\n690 And he sought for Frau Minne’s favour in paths where no peace abode.’\n\n* But the Grail all such ways forbiddeth, and both knight alike and squire\nWho serve the Grail must guard them from the lust of untamed desire.\n\nBy meekness their pride must be conquered, if they look for a heavenly prize\nAnd the brotherhood holdeth hidden the Grail from all stranger eyes :\n\n695 By their warlike skill and prowess the folk from the lands around,\n\nThey keep afar, and none knoweth where the Grail and Its Burg are found\nSave those whom the Grail shall summon within Monsalvasch’ wall—\n\n. Yet one, uncalled, rode thither and evil did then befall,\n\nFor foolish he was, and witless, and sin-laden from thence did fare,\n\n700 Since he asked not his host of his sorrow and the woe that he saw him bea:\nNo man would I blame, yet this man, I ween, for his sins must pay,\n\nSince he asked not the longed-for question which all sorrow had put away.\n(Sore laden his host with suffering, earth knoweth no greater pain.)\n\nAnd before him King Lahelein came there, and rode to the Lake Brimbanr\n705 Libb&als, the gafant hero, a joust there was fain to ride,\n\nAnd Lahelein lifeless left him, on the grass by the water-side,\n\nDigitized by * Google\n\nTREVREZENT\n\n(Prienlascours, methinks, was his birthplace) and his slayer then led away\nHis charger, so men knew the evil thus wrought by his hand that day.’\n\n‘And I think me, Sir Knight, thou art Lahelein ? For thou gavest unto my care f\nA steed that such token showeth as the steeds of the Grail Knights bear 1 V 10\n\nFor the white dove 1 see on its housing, from Monsalvasch it surely came ? 1\nSuch arms did Anfortas give them while joy yet was his and fame. \\\n\nTheir shields bare of old the token, Titurel gave it to his son\n| Frimutel, and such shield bare that hero when his death in a joust he won.\n\nFor his wife did he love so dearly no woman was loved so well 7*5\n\nBy man, yet in truth and honour,—and the same men of thee shall tell\nIf thou wakenest anew old customs, and thy wife from thine heart dost love-^\nHold thou fast to such fair example lest thy steps from the right path\nrovel\n\nAnd in sooth thou art wondrous like him who once o’er the Grail did reign,\n\nSay, what is thy race ? whence art thou ? and tell me I pray thy name ! ’ 7 20\n\nEach gazed for a space on the other, and thus quoth Parzival,\n\n‘ Son am I to a king and hero who through knightly coftrage fell,\n\nIn a joust was he slain—Now 1 pray thee, Sir Hermit, of this thy grace,\n\nThat thou, in thy prayers henceforward, wilt give to his name a place.\n\nKnow, Gamuret, did they call him, and he came from fair Anjou— 725\n\nSir Host I am not Lahelein; if ever such sin 1 knew\n’Twas in my days of folly, yet in truth have I done the same,\n\nHere I make of my guilt confession, and my sin unto thee I name,\n\nFor the prince who once fell a victim unto my sinful hand\n\nWas he whom men called ‘ the Red Knight,’ Prince Ither of Cumberland. 73 °\n\n1 On the greensward I lifeless stretched him, and as at my feet he lay,\n\nI Harness, and horse, and weapons, as my booty I bare away! ’\n\nSpake the host as his words were ended, (the tale he ill pleased must hear,)\n\n‘ Ah ! world, wherefore deal thus with us ? since sorrow and grief and fear\nFar more than delight dost thou give us ! Say, is this thy reward alone ? 735\n\nFor ever the song that thou singest doth end in a mournful tone ! ’\n\nAnd he spake, ‘ O thou son of my sister, what rede may I give to thee?\n\nSince the knight thou hast slain in thy folly, thy flesh and thy blood was he!\n\nIf thou, blood-guiltiness bearing, shalt dare before God to stand,\n\nFor one blood were ye twain, to God’s justice thy life shall repay thine 740\n\nVOL Google g\n\nPARZIVAL\n\nSay, for Ither of Gaheviess fallen, what payment dost think to give ?\n\nThe crown he of knightly honour! God gave him, while he might live,\n\nAll that decketh man’s life; for all evil his true heart did truly mourn,\n\nTrue balsam was he of the faithful, to honour and glory born.\n\n745 And shame fled before his coming, and truth in his heart did dwell,\n\nAnd for love of his lovely body many women shall hate thee well!\n\nFor well did they love his coming, and to serve them he aye was fun,\n\nBut their eyes that shone fair for his fairness he ne’er shall rejoice again !\nNow, may God show His mercy to thee whose hand hath such evil wrought,\n7 So Herzeleide the queen, thy mother, thou too to her death hast brought—*\n\n4 Nay ! Nay ! not so, holy father! What sayest thou ? ’ quoth Parzival,\n\n4 Of what dost thou here accuse me ? Were I king o’er the wondrous Grail\nNot all Its countless riches would repay me if this be sooth,\n\nThese words that thy lips have spoken ! And yet if I, in very truth,\n\n755 Be son unto thy sister, then show that thou mean’st me well,\n\nAnd say, without fear or falsehood, are these things true that thou dost tell? 5\n\nf Then the hermit he spake in answer, 4 Ne’er learnt I to deceive,\n\nJ Thy mother she died of sorrow in the day thou her side didst leave,\n\n/ Such rewarding her love won for her ! Thou wast the beast that hung\n760 On her breast* the wing&d dragon that forth from her body sprung,\n\nThat spread its wings and left her: in a dream was it all foretold\nEre yet the sorrowing mother the babe to her breast did hold! ’\n\n4 And two other sisters had I, Schoisianfc she was one;\n\nShe bare a child—Woe is me, her death thro’ this birth she won !\n\n765 Duke Kiot of Katelangen was her husband, and since that day\nAll wordly joy and honour he putteth from him away.\n\nSigun£, their little daughter, was left to thy mother’s care:\n\nAnd sorrow for Schoisianfe in my heart do I ever bear!\n\nSo true was her heart and faithful, an ark ’gainst the flood of sin.\n\n770 A maiden, my other sister, her pure life doth honour win,\ni For the Grail she ever tendeth— R&panse de Schoie, her name,\n\n' Tho’ none from Its place may move It whose heart showeth taint of shame,\n\n! In her hands is It light as a feather—And brother unto us twain\nI Is Anfortas, by right of heirship he king o’er the Grail doth reign;\n\n775 And he knoweth not joy, but sorrow, yet one hope I ween is his,\n\nThat his pain shall at last be turned to delight and to endless bliss.\n\nDigitized by VjOOQlC\n\nTREVREZENT\n\n27 S\n\nAnd wondrous the tale of his sorrow, as, nephew, 1 ’ll tell to thee,\n\nAnd if true be thine heart and faithful his grief shall thy sorrow be!’\n\n‘When he died, Frimutel, our father, they chose them his eldest son\nAs Lord of the Grail and Its knighthood, thus Anfoitas his kingdom won, (780\nAnd of riches and crown was he worthy, and we were but children still— \\\n\nWhen he came to the years of manhood, when love joyeth to work her will\nOn the heart, and his lips were fringed with the down of early youth,\n\nFrau Minne laid stress upon him who for torment hath little ruth.\n\nBut if love the Grail King seeketh other than he find writ, , 785\n\nTis a sin, and in sorrow and sighing full sore shall he pay for it! ’\n\n‘And my lord and brother chose him a lady for service fair,\n\nNoble and true he deemed her, 1 say not what name she bare;\n\nWell he fought in that lady’s honour, and cowardice from him fled,\n\nAnd his hand many a shield-rim shattered, by love’s fire was he venture led. 790\n\nSo high stood his fame that no hero in knightly lands afar\n\nCould he brook to be thought his equal, so mighty his deeds of war,\n\nAnd his battle-cry was “ Amor,” yet it seemeth unto me\nNot all too well such cry suiteth with a life of humility.’ )\n\n‘ One day as the king rode lonely, in search of some venture high 795\n\n(Sore trouble it brought upon us,) with love’s payment for victory,\n\nFor love’s burden lay heavy on him, in a joust was he wounded sore\nWith a poisoned spear, so that healing may be wrought on him nevermore.\n\nFor thine uncle, the King Anfortas, he was smitten thro’ the thigh jj j\n\nBy a heathen who with him battled, for he jousted right skilfully. ( 800\n\nHe came from the land of Ethnisd, where forth from fair Paradise\nFlow the streams of the River Tigris, and he thought him, that heathen wise,\n\nHe should win the Grail, and should hold It—On his spear had he graven\nhis name,\n\nFrom afar sought he deeds of knighthood, over sea and land he came.\n\nThe fame of the Grail drew him thither, and evil for us his strife, 805\n\nHis hand joy hath driven from us and clodded with grief our life ! ’\n\n‘ But thine uncle had battled bravely and men praised his name that day—\nWith the spear-shaft yet fast in his body ^e ^epd^dchif homeward way.\n\nPARZIVAL\n\nf And weeping arose and wailing as he came once again to his own,\n\n|8io And dead on the field lay his foeman, nor did we for his death make moan!’\n\n‘When the king came, all pale and bloodless, and feeble of strength and limb,\nThen a leech stretched his hand to the spear-wound, and the iron he found\nfast within,\n\nWith the hilt, wrought of reed, and hollow, and the twain from the wound\nhe drew.\n\nThen I fell on my knees, and I vowed me to God, with a heart so true,\n\n815 That henceforward the pride of knighthood, and its fame, would I know no\nmore,\n\nIf but God would behold my brother and would succour his need so sore.\nThen flesh, wine, and bread I forswore there, and all food that by blood\nmight live,\n\nThat lust might no longer move me my life 1 to God would give,\n\nAnd I tell thee, O son of my sister, that the wailing arose anew\nWhen my weapons I put from off me and ungirded my sword so true,\n\nAnd they spake, * Who shall guard our mysteries ? who shall watch o’er the\nwondrous Grail?’\n\nAnd tears fell from the eyes of the maidens, but their weeping might naught\navail!\n\n/ ‘ To the Grail, then, they bare Anfortas, if Its virtue might bring relief;\n\nBut, alas! when his eyes beheld It yet heavier waxed his grief\n895 As the life sprang afresh within him, and he knew that he might not die ;\n\nAnd he liveth, while here I hide me in this life of humility,\n\n| And the power of the Grail, and Its glory, with their monarch have waxen\nweak.\n\n' For the venom, his wound that poisoned, tho’ the leeches their books did seek\nYet found they nor help nor healing—Yea, all that their skill might learn\n830 ’Gainst the poison of Aspis, Elkontiiis, of Liseis, and Ecidemon,\n\nAll spells ’gainst the worm empoisoned, ’gainst Jecis or Mektris;\n\nOr all that a wise man knoweth of roots or of herbs; I wis\nNaught was there in all might help him; nor rede I a longer tale\nSince God willeth not his healing what man’s skill may aught avail ?’\n\n835 ‘Then we sent to the mystic waters, in a far-off land they rise,\n\nPison, Gihon, Tigris, Euphrates, the rivers of Paradise,\n\nTREVREZENT\n\nni\n\nAnd so near they flow that the perfumes which breathe from its scented air\nShall yet to their streams be wafted—If their waters perchance might bear\nSome plant from the wondrous garden that might succour us in our woe,\n\nBut vain thought, and fruitless labour, fresh sorrow our heart did know! ’ 840\n\n* Nor here did we end our labour, for again for the bough we sought\nWhich the Sibyl unto ./Eneas as a shield ’gainst Hell’s dangers brought\n’Gainst the smoke and the fire of Phlegethon, and the rivers that flow in Hell\nWould it guard, and for long we sought it, for we thought, if such chance\n\nbefell\n\nThat the spear in Hell-fire was welded, and the poison from Hell did spring 845\nThat thus of our joy had robbed us, then this bough might salvation bring ! ’\n\n* But Hell, it knew naught of the poison ! There liveth a wondrous bird\nWho loveth tbo well her fledglings—Of the Pelican’s love we heard,\n\nHow she teareth her breast and feedeth her young with the quickening food\nOf her own life-blood, and then dieth—So we took of that bird the blood, 850\nSince we thought that her love might help us, and we laid it upon the sore\nAs best we could—Yet, I wot well, no virtue for us it bore! ’\n\n‘ A strange beast, the Unicorn, liveth, and it doth in such honour keep\nThe heart of a spotless maiden that it oft at her knee will sleep.\n\nAnd the heart of that beast we took us, and we took us the red-fire stone 855\nThat lies ’neath its horn, if the king’s wound might its healing virtue own.\n\nAnd we laid on the wound the carbuncle, and we put it the wound within,\n\nYet stillwas the sore empoisoned nor aid from the stone might win ! ’\n\n* And sore with the king we sorrowed—Then a magic herb we found,\n\n(Men say, from the blood of a dragon it springeth from out the ground,) 860\nWith the stars, and the wind, and the heaven, close-bound, doth it win its\npower,\n\nLest perchance, by the flight of the dragon, when the stars bring the circling\nhour,\n\nAnd the moon draweth near to her changing, (for sorer then grows the paint)\n\nThe herb might our grief have aided—Yet its magic we sought in vain \\y*\n\n1 Then the knights of the Grail knelt lowly, and for help to the Grail they 865\nprayed,\n\nAnd, behold! the mystic writing, and a promise it brought of aid,\n\n*78\n\nPAR2IVAL\n\n| For a knight should come to the castle, and so soon as he asked the king\nOf the woe that so sorely pained him his question should healing bring.)\nBut let them beware, man or maiden, or child, should they warn the knight\n870 Of his task, he no healing bringeth, greater waxeth the sorrow’s might\nAnd the writing it ran, ‘Ye shall mark this, forewarning shall bring but ill,\nAnd in the first night of his coming must the healer his task fulfil,\n\nOr the question shall lose its virtue; but if at the chosen hour\nHe shall speak, his shall be the kingdom, and the evil hath lost its power.\n875 So the hand of the Highest sendeth to Anfortas the end of woe,\n\nYet King shall he be no longer tho’ healing and bliss he know.’\n\n/‘Thus we read in the Grail that our sorrow should come to an end that day\nThat the knight should come who the meaning of the grief that he saw\nshould pray—\n\nThen salve of Nard we took us, and Teriak, and the wound we dressed,\n\n880 And we burnt wood of Lignum Aloe for so might the king find rest\nYet ever he suffereth sorely—Then fled I unto this place,\n\nAnd my life little gladness knoweth till my brother hath gotten grace.\n\nAnd the knight, he hath come, and hath left us, and ill for us all that day,\n(But now did I speak of his coming,) sorrow-laden he rode away,\n\n885 For he saw his host’s woe and asked not, ‘What aileth thee here, mine\nhost?’\n\nSince his folly such words forbade him great bliss shall he there have lost! ’\n\n*\n\nThen awhile did they mourn together till the mid-day hour drew near,\n\nAnd the host spake, ‘We must be seeking for food, and thine horse, 1 fear,\nAs yet shall be lacking fodder; nor know I how we shall feed\n890 If not God in His goodness show us the herbs that shall serve our need,\n\nMy kitchen but seldom smoketh! Forgive thou the lack to-day,\n\nAnd abide here, so long as shall please thee, if thy journey shall brook delay.\nOf plants and of herbs would I teach thee much lore, if so be the grass\nWere not hidden by snow—God grant us that this cold may be soon\no’erpast—\n\n895 Now break we yew-boughs for thy charger, far better its fare hath been\nErewhile ’neath the roof of Monsalvasch than shall here be its lot I ween !\nYet never a host shall ye meet with who rider alike and steed\nWould as gladly bid share of his substance as I, had I all ye need 1 9\n\nTREVREZENT\n\nThen the twain they went forth on their errand—Parzival for his steed had\ncare,\n\nWhile the hermit for roots was seeking since no better might be their fare; 900\nAnd the host his rule forgat not, he ate naught, whate’er he found,\n\nTill the ninth hour, but ever hung them, as he drew them from out the\nground,\n\nOn the nearest shrub, and there left them; many days he but ill might fare\nFor God’s honour, since oft he lost them, the shrubs which his roots did bear.\n\nNor grudged they aught of their labour: then they knelt by the streamlet’s 905\nflow,\n\nAnd the roots and the herbs they washed there, and no laughter their lips\nmight know.\n\nThen their hands they washed, and the yew-boughs Parzival together bound\nAnd bare them unto his charger ere the cavern again he found;\n\nThen the twain by the fireside sat them, nor further might food be brought,\n\nNor on roast nor on boiled they fed them, nor found in their kitchen 910\naught\n\nYet so true was the love and the honour Parzival to the hermit bare\nThat he deemed he enough had eaten, and no better had been his fare\nWith Gumemanz of Graharz, or e’en in Monsalvasch hall,\n\nWhen the maidens passed fair before him and the Grail fed them each and\nall.\n\nThen his kindly host quoth, 4 Nephew, despise not this food, for know 915\nLightly thou shalt not find one who shall favour and kindness show,\n\nOf true heart, without fear of evil, as fain would I show to thee.’\n\nAnd Parzival quoth, 4 May God’s favour henceforward ne’er light on me\nIf food ever better pleased me, or I ate with a better will\nWhat a host ever set before me, such fare doth content me still.’\n\nTheir hands they need not wash them for such food as before them lay,\n\n’Twas no fish, that their eyes had harm&d as men oft are wont to say.\n\nAnd were I or hawk or falcon I had lent me to the chase,\n\nNor stooped to the lure unwilling, nor fled from my master’s face,\n\nBut an they no better fed jne than at noontide they fed, these twain, 9*5\n\nI had spread my wings right swiftly, nor come to their call again !\n\nDigitized by VjUUVlL\n\n28 o\n\nPARZIVAL\n\nWhy mock at this folk so faithful ? ’Twas ever my way of old—\n\nYet ye know why, forsaking riches, they chose to them want and cold.\n\nAnd the lack of all things joyful, such sorrow and grief of heart\nThey bare of true heart, God-fearing, nor had they in falsehood part;\n\n930 And thus from the hand of the Highest they won payment for grief and\nwoe,\n\nAnd alike should the twain God’s favour, as of old, so hereafter know.\n\nThen up stood they again, and they gat them, Parzival and the holy man,\nTo the steed in its rocky stable, and full sadly the host began\n935 As he spake to the noble charger, ‘ Woe is me for thy scanty fare,\n\nFor the sake of the saddle upon thee and the token I see thee bear! ’\n\n94 °'\n\nWhen their care for the horse was ended, then sorrow sprang forth anew,\nf^Quoth Parzival, ‘ Host and uncle, my folly I needs must rue,\n\n\\ And fain would I tell the story if for shame I the word may speak;\no\\ Forgive me, I pray, of thy kindness, since in thee do I comfort seek,\n\nFor sorely, I ween, have I sinn&d; if thou canst no comfort find\nNo peace may be mine, but for ever the chains of remorse shall bind.\n\n/Of true heart shalt thou mourn my folly—He who to Monsalvasch rode,\n\nI He who saw Anfortas’ sorrow, he who spake not the healing word,\n\n94 | ’Twas I, child and heir of misfortune, ’twas I, Parzival, alone,\n\n* Ill have I wrought, and I know not how I may for such ill atone ! ’\n\n95 <\n\n^ Spake the hermit, ‘Alas ! my nephew, thou speakest the words of woe,\nVanished our joy, and sorrow henceforth must we grasp and know,\n\nSince folly of bliss betrayed thee : senses five did God give to thee,\n\n• And methinks, in the hour of thy testing, their counsel should better be.\nWhy guarded they not thine honour, and thy love as a man to men,\n\nIn the hour that thou satst by Anfortas? Of a truth hadst thou spoken\nthen!’\n\nI 4 Nor would I deny^hee counsel; mourn not for thy fault too sore,\n\nMThou shalt, in a fitting measure, bewail thee, and grief give o’er.\n\n95 * For strange are the ways, and-fitful, of mankind, oft is youth too wise\nAnd old age turaeth back to folly, and darkened are wisdom’s eyes,\n\nAnd the fruit of a life lieth forfeit, while green youth doth wax old and\nfade—\n\nNot in this wise true worth shall be rooted, and payment in praise be pai<i\n\nTREVREZENT\n\nThine youth would I see fresh blooming, and thine heart waxing strong\nand bold,\n\nWhile thou winnest anew thine honour, nor dost homage from God with- 960\nhold.\n\nFor thus might it chance unto thee to win for thyself such fame\n\nAs shall make amends for thy sorrow, and God thee, as His knight, shall\nclaim!’\n\n‘Thro* my mouth would God teach thee wisdonyfnow say, didst thou see the\nspear, '\n\nIn that wondrous Burg of Monsalvasch ? As ever the time draws near\nWhen Saturn his journey endeth—(that time by the wound we know, 965\n\nAnd yet by another token, by the fall of the summer snow)\n\nThen sorely the frost doth pain him, thy king and unde dear,\n\nAnd deep in the wound empoisoned once more do they plunge the spear,\n\nOne woe shall help the other, the spear cure the frost’s sharp pain,\n\nAnd crimson it grows with his life-blood ere men draw it forth again ! ’ 97°\n\n* When the stars return in their orbit, then the wailing it waxeth sore,\n\nWhen they stand in opposition, or each to the other draw.\n\nAnd the moon, in its waxing and waning, it causeth him bitter pain—\n\nIn the time that I erst have told thee then the king little rest may gain ;\n\nHis flesh thro’ the frost it groweth colder than e’en the snow, 975\n\nBut men know that the spear sharp-pointed doth with fiery venom glow,\n\nAnd upon the wound they lay it, and the frost from his flesh so cold\nIt draweth, and lo ! as crystals of glass to the spear doth hold,\n\nAnd as ice to the iron it clingeth, and none looseth it from the blade.\n\nThen Trebuchet the smith bethought him, in his wisdom two knives he 980 '\nmade,\n\nOf silver fair he wrought them, and sharp was the edge and keen—\n\n(A spell on the king’s sword written had taught him such skill I ween,)\n\nTho* no flame on earth can kindle Asbestos, as men do tell,\n\nAnd never a fire may harm it, if these crystals upon it fell\n\nThen the flame would leap and kindle and burn with a fiery glow 965\n\nTill th’ Asbestos lay in ashes, such power doth this poison know! ’\n\n* The king, he rideth never, nor yet may he walk, or lie,\n\nAnd he sitteth not, but, reclining, in tears h^ sQ d^p pass by.\n\nPARZIVAL\n\n/\n\nAnd the moon’s changes work him evil—To a lake they call Brimbane\n990 They bear him full oft for fishing that the breezes may soothe his pain.\n\nThis he calleth his day for hunting, tho* what booty shall be his share,\n\nAnd he vex himself to gain it, for his host ’twould be meagre fare 1\nAnd from this there sprang the story that he should but a Fisher be,\n\nTho* little he recked the fable, no merchant I ween was he\n995 Of salmon or aye of lamprey, he had chosen fax other game\n\nWere he freed from the load of sorrow and the burden of bitter pain . 1\n\n*\n\nQuoth Parzival, ‘ So I found him; the king’s skiff at anchor lay,\n\nAnd for pastime, e'en as a fisher, the even he wore away;\n\nAnd many a mile had I ridden that day, since from Pelrapar\nxooo When the sun stood high in the heaven, at noontide I forth must fare ;\n\nAnd at even I much bethought me where my shelter that night might be,\n\nThen my uncle did fair entreat me, and my host for a space was he.’\n\n( A perilous way didst thou ride there,’ spake the host, ‘ one that well they\nguard\n\nThose Templars, nor strength nor cunning brings a traveller thro’ their ward,\n\n1005 For danger full oft besets him, and oft he his life shall lose,\n\nLife against life is their penance, all quarter these knights refuse.’ «\n\n‘Yet scatheless I passed that woodland in the day that I found the king\nBy the lake,’ quoth the knight, ‘ and at even his palace with grief did ring,\n\nAnd sure, as they mourned, I think me, no folk ever mourned before 1\n1010 In the hall rose the voice of wailing as a squire sprang within the door,\n\nAnd a spear in his hand he carried, and to each of the walls he stept,\n\nRed with blood was the spear, as they saw it, the people they mourned and\nwept’\n\nThen answered the host, ‘ Far sorer than before was the monarch’s pain,\n\nIn this wise did he learn the tidings that Saturn drew near again,\n\n1015 And the star with a sharp frost cometh, and it helpeth no whit to lay\nThe spear on the sore as aforetime, in the wound must it plunge alway !\nWhen that star standeth high in heaven the wound shall its coming know\nAfore, tho* the earth shall heed not, nor token of frost shall show.\n\nBut the cold it came, and the snow-flakes fell thick in the following night\nioao Tho 1 the season was spring, and the winter was vanquished by summer’s\n\nTREVRBZENT\n\n*3\n\nAs the frost to the king brought sorrow and pain, so his people true\nWere of joy bereft, as the moment of his anguish thus nearer drew. 1\n\nAnd Trevrezent quoth, ( In sorrow that folk hath both lot and part,\n\nWhen the spear thro 1 the king’s wound pierceth, it pierceth each faithful heart\nAnd their love to their lord, and their sorrow, such tears from their eyelids 1025\ndrew\n\nThat, methinks, in those bitter waters had they been baptized anew. 1\n\nSpake Parzival unto the hermit, ‘ Five-and-twenty they were, the maids\n\nI saw stand before the monarch, and courteous their part they played. 1\n\nAnd the host spake, 4 By God’s high counsel such maidens alone avail\n\nFor the care of this wondrous mystery, and do service before the Grail 1030\n\nAnd the Grail, It chooseth strictly, and Its knights must be chaste and pure,—\n\nWhen the star standeth high in the heaven then grief must that folk endure,\n\nAnd the young they mourn as the aged, and God’s wrath it lasts for aye,\n\nAnd ne’er to their supplication doth He hearken and answer “ Yea.” 1\n\n‘ And, nephew, this thing would I tell thee, and my word shalt thou well 1035\nbelieve,\n\nThey who to the Grail do service, they take, and again they give.\n\nFor they take to them little children, noble of birth and race—\n\nIf a land be without a ruler, and its people shall seek God’s Face\nAnd crave of His Hand a monarch, then He hearkeneth to their prayer,\n\nAnd a knight, from the Grail host chosen, as king to that land doth fare. 1040\nAnd well shall he rule that people, and happy shall be that land.\n\nFor the blessing of God goeth with him and God’s wisdom doth guide his\nhand. 1\n\n‘ God sendeth the men in secret, but the maidens in light of day\nAre given unto their husbands ; thus none spake to his wooing, Nay,\n\nWhen King Kastis wooed Herzeleide, but joyful our sister gave, 1045\n\nYet ne’er might her love rejoice him for Death dug at his feet a grave.\n\nBut in life had he given thy mother both Noigals and fair Waleis,\n\nThose kingdoms twain and their cities, Kingrivals and Kanvoleis.\n\n’Twas a fair gift, and known of all men—Then they rode on their home¬\nward way,\n\nBut Death met them upon their journey, ani be made of the king his prey, 1050\n\nPARZIVAL\n\nAnd over both Waleis and Norgals Herzeleide, as queen, did reign,\n\nTill Gamuref s right hand valiant won the maid, and her kingdoms twain.’\n\n‘„Thus the Grail Its maidens giveth, in the day, and the sight of men,\n\nBut It sendeth Its knights in the silence and their children It claims again,—\nio$5 To the host of the Grail are they counted, Grail servants they all shall be.\n\nSo the will of God standeth written on the Grail for all men to see.’\n\n* He who would to the Grail do service, he shall women’s love forswear :\n\nA wife shall none have save the Grail king, and his wife a pure heart must bear,\nAnd those others whom God’s Hand sendeth, as king, to a kingless land—\n1060 But little I recked such counsel, to love’s service I vowed my hand,\n\nAs the pride of my youth constrained me, and the beauty of woman’s eyes,\nAnd I rode full oft in her service, and I battled for knighthood’s prize.\n\nFain was I for wild adventure, on jousting no more I thought,\n\nSo fair shone the love-light on me ever fiercer the strife I sought\n1065 And thro’ far-off lands and distant, in the service of love I fared,\n\nAnd to win sweet love’s rewarding right valiant the deeds I dared.\n\nIf heathen my foe or Christian, what mattered it unto me?\n\nThe fiercer the strife that beset me, the fairer my prize should be ! ’\n\n‘ And thus, for the love of woman, in three parts of the earth I fought,\n\n1070 In Europe, and far-off Asia, and in Afric I honour sought\nIf for gallant jousting I lusted I fought before Gaurivon ;\n\nBy the mystic Mount of Fay-Moigan I many a joust have run.\n\nAnd I fought by the Mount Agremontin, where are fiery men and fierce,\n\nYet the other side they burn not tho' their spears thro’ the shield can pierce.\n1075 In Rohas I sought for ventures, and Slavs were my foemen then,\n\nWith lances they came against me and I trow they were gallant men ! ’\n\n‘ From Seville I took my journey, and I sailed o’er the tideless sea\nUnto Sicily, since thro’ Friant and Aquilea should my journey be.\n\nAlas 1 alas 1 woe is me, for I met with thy father there,\n\n1080 I found him, and looked upon him, ere I from Seville must fore.\n\nFor e’en as I came to the city he there for a space abode,\n\nAnd my heart shall be sore for his journey, since thence to Bagdad he rode,\nAnd there, as thyself hast spoken, in a knightly joust he foil,\n\nAnd for ever my heart must mourn him, and my tongue of his praises tell 1 ’ *\n\nTREVREZENT\n\n*35\n\n‘A rich man shall be my brother, nor silver nor gold would spare 1065\n\nWhen in secret I forth from Monsalvasch at his will and his word did fare;\n\nFor I took me his royal signet, and to Karkobra I came,\n\nWhere Plimizdl to the wide sea floweth, and the land, BarbigOl, they name. ‘\n\nAnd the Burg-grave he knew the token, ere I rode from the town again\nOf horses and squires, as foiled me, he raised me a gallant train, I090\n\nAnd we rode thence to wild adventures, and to many a knightly deed,\n\nFor nothing had he begrudged me of aught that might serve my need.\n\nAlone came I unto the city, and there at my journey’s end\nDid I leave those who had fared thence with me, and alone to Monsalvasch\nwend.’\n\n* Now hearken to me, my nephew, when thy father first saw my face I095\n\nOf old in Seville’s fair city, there did he such likeness trace\nTo his wife, fair Herzeleide, that he would me as brother claim,\n\nTho’ never before had he seen me, and secret I held my name.\n\nAnd in sooth was I fair to look on, as ever a man might be,\n\nAnd my face by no beard was hidden ; and sweetly he spake to me, IIOO\n\nWhen he sought me within my dwelling—Yet many an oath I swore\nAnd many a word of denial, yet ever he pressed me more\nTill in secret at last I told him, his kinsman was I in truth,\n\nAnd greatly did he rejoice him when he knew that his words were sooth ! ’\n\n‘ A jewel he gave unto me, and I gave to him at his will; 1105\n\nThou sawest my shrine, green shall grass be, yet that shineth greener still,\n\n’Twas wrought from the stone he gave me—and a better gift he gave,\n\nFor his nephew as squire he left me, Prince Ither, the true and brave.\n\nHis heart such lore had taught him that falsehood his face did flee,\n\nThe King of Cumberland was he, who, thou sayest, was slain by thee. mo\n\nThen no longer might we delay us, but we parted, alas ! for aye.\n\nHe rode to the land of Baruch, unto Rohas I took my way.’\n\n‘ In Celli three weeks I battled, and I deemed ’twas enough for fame, ^\n\nFrom Rohas I took my journey and unto Gandein I came,\n\n(’ Twas that town from which first thy grandsire, his name of Gandein did take,) 11x5\nAnd many a deed did Ither, and men of his prowess spake.\n\nAnd the town lieth near the river, where Graien and Drave they meet,\n\nAnd the waters 1 ween are golden,—there Itl^ f^und guerdon sweet,\n\nPARZIVAL\n\nFor thine aunt, Lamire, she loved him, she was queen of that fair land,\nlido Gandein of Anjou, her father, he gave it unto her hand.\n\nAnd Lamire was her name, but her country shall be Styria to this day—\nAnd many a land must he traverse who seeketh for knightly hay.’\n\n‘ It grieveth me sore for my red squire, men honoured me for his sake,\n\nAnd Ither was thy near kinsman tho’ of that thou small heed didst take 1\nYet God He hath not forgotten, and thy deed shall He count for sin,\n\nAnd I wot thou shalt first do penance ere thou to His peace shalt win.\n\nAnd, weeping, this truth I tell thee, two mortal sins shall lie\nOn thine heart, thou hast slain thy kinsman, and thy mother, thro 1 thee, must\ndie.*\n\nAnd in sooth shalt thou sore bewail her; in the day thou didst leave her side,\n1130 So great was her love, and faithful, that for grief at thy loss she died.\n\nNow do thou as here I rede thee, repent thee and pay sin’s cost,\n\nThat thy conflict on earth well ended thy soul be not ever lost.’\n\nThen the host he quoth full kindly, ‘ Nephew, now say the word,\n\nWhence hast thou yon gallant charger? Not yet I the tale have heard ! ’\n1x35 < In a joust, Sir Host, did I win it, when I rode from Sigun£s cell\nIn a gallop I smote the rider and he from the saddle fell,\n\nAnd the steed was mine, I rode hence,—from Monsalvasch he came, the\nknight’\n\nQuoth the host, ‘ Is the man yet living who thus with thee did fight ? ’\n\n‘ Yea, I saw him fly before me, and beside me stood his steed.’\n\n1140 1 Nay, if thou in such wise dost bear thee thou art scant of wit indeed !\n\nThe Grail-knights dost thou rob, and thinkest their friendship thereby\nto win?’\n\n‘ Nay, my uncle, in strife I won it, and he who shall count it sin\nLet him ask how the thing hath chanced thus, ’twas a fair fight we fought, we\ntwain,\n\nNor was it for naught that I took it, for first had my steed been slain 1 ’\n\n1X 45 Quoth Parzival, ‘ Who was the maiden who the Grail in her hands did\nbear,\n\nHer mantle, that eve, she lent me ?’—Quoth the hermit, 4 That lady fair\nIs thine aunt, if her robe she lent thee of the loan shalt thou not be vain,\n\nFor surely she deemed that hereafter thou shouldst there as monarch reign.\n\nTREVREZENT\n\nAnd the Grail, and herself yea and I too, should honour thee as our lord:\n\nAnd a gift didst thou take from thine uncle, for he gave thee, I ween, a 1150\nsword,\n\nAnd sin hast thou won in the -wearing, since thy lips, which to speak are\nfain,\n\nThere spake not the mystic question which had loosened his sorrow’s chain,\n\nAnd that sin shalt thou count to the other, for ’tis time that we lay us\ndown.’\n\nNor couches nor cushions had they, but they laid them upon the ground,\n\nAnd for bedding the rushes served them—too humble, I ween, such bed 1155\nFor men of a race so noble, yet they deemed they were not ill-sped^/*\n\nThen tw ice seven days he abode there, with the hermit his lot did share,\n\nAnd theTierb of the ground was Es portTon^yeT Tie sought _not for better\nfare,\n\nRight gladly he bare such hardness^that should bring to him food so sweet,\n\nFor as priest did his host absolve him, and as knight gave him counsel 1160\nmeet)\n\nQuoth Parzival to the hermit, ‘ Say who shall he be, who lay\nBefore the Grail ? grey was he, yet his face it was as the day 1 *\n\nSpake the host, 1 Titurel thou sawest, and he shall grandsire be\nTo thy mother, first king and ruler of the Grail and Its knights was he.\nBut a sickness hath fallen on him, and he lieth, nor findeth cure,\n\nYet his face on the Grail yet looketh, by Its power shall his life endure 1\nNor his countenance changeth colour, and his counsel shall aye be wise—\nIn his youth he rode far and jousted, and won to him valour’s prize.’\n\n‘ An thou wouldst that thy life be adora&d with true worth as thy crown of\nfame,\n\nThen ne’er mayst thou hate a woman, but shall honour, as knight, her 1170\nname,\n\nFor women and priests, thou knowest, unarmed shall be their hand,\n\nYet the blessing of God watcheth o’er them, and as shield round the priest\n• doth stand;\n\nFor the priest, he careth for thee, that thine end may be free from ill,\n\nSo treat thou no priest as a foeman, but serve him with right good will.\n\n_ For naught on the earth thou seest that is like to his office high,\n\nFor he speaketh that word unto us which our peace and our life did buy;\n\nDigitized )0^lC\n\n”75\n\nPARZIVAL\n\nAnd his hand hath been blest for the holding of the pledge on the altar laid,\n\\ Jo assure us of sin’s forgiveness, and the price for our pardon paid.\n\nAnd a priest who from sin doth guard him, and who to his Lord shall give\nc8o Pure heart and pure hand for His service, say, what man shall holier live ?*\n\nNow this day was their day of parting—Trevrezent to our hero spake,\n\n* Leave thou here thy sins behind thee, God shall me for thy surety take,\nAnd do thou as I have shown thee, be steadfast and true of heart! ’\n\nThink ye with what grief and sorrow the twain did asunder part .\n\nDigitized by LjOOQle\n\n\\\n\nAPPENDICES\n\nVOL. I.\n\nDigitized by LjOOQle\n\nT\n\nDigitized by LjOOQle\n\nAPPENDIX A\n\nTHE ANGEVIN ALLUSIONS OF THE ‘ PARZIVAL ’\n\nOne of the most striking peculiarities of this version of the Perceval legend consists\nin the fact that the writer closely connects his hero with a contemporary princely\nhouse, and exercises considerable ingenuity in constructing a genealogy which shall\nestablish a relationship alike with the legendary British race of Pendragon, and with\nthe hereditary House 6f Anjou. Now, that Parzival should be represented as con¬\nnected with Arthur is not surprising, taking into consideration the great popularity of\nthe Arthurian legends; the English 4 Sir Percyvelle’ makes the relationship even\ncloser; there, Percyvelle is Arthur’s nephew, his sister’s son; but it is far more difficult\nto account for the Angevin connection. It has been suggested that the writer of\nWolfram’s French source was Walter Mapes, to whom another of the Grail romances\nthe Quesle is generally ascribed; and who, as is well known, was closely attached\nto the Court of Henry Fitz-Empress, Count of Anjou, and King of England. Setting\non one side the great difference, in style and treatment, between the Parzival and\nthe QuestCy which render it impossible to believe that the same man could have\ntreated the same legend from two such practically opposite points of view, a close\nexamination of the Angevin allusions found in the Parzival reveals a correspondence\nbetween the characters and incidents of the poem, and the facts, real and traditional,\nof Angevin history, which seems to point to a familiarity with the subject scarcely\nlikely to be possessed by a foreigner.\n\nThe following parallels will show that this Angevin element, though strongest jp the\nfirst two books (those peculiar to Wolfram’s version), is to be clearly traced even in\nthe presentment of what we know to be traditional features of the story.\n\nTHE^ORIGIN OF THE HOUSE OF ANJOU\n\nWolfram Angevin Tradition\n\nIn Book I. the origin of the Angevin Ascribes their origin to the marriage of\nfamily is traced to the marriage of Mazadan one of the early Counts with a lady of\nwith the fairy Terre-de-la-schoie. The surpassing beauty, whose demon origin\nfairy origin of the race is referred to again was discovered by her inability to remain\nin Books II. and viu., the later allusion ^^^r^Liduring^fass. It was to the\n\nPAR 2 IVAL\n\nbeing in connection with Vergulacht, son\nof Gamuret’s sister, and cousin to hero.\n\nGamurbt\n\nYounger son of the King of Anjou;\nbrought up at the court of French queen;\ngoes to the East where he marries a\nMoorish queen, and becomes king of an\nEastern kingdom.\n\nGamuret*s first recorded deed of valour\nis the conquest, in single combat, of\nHeuteger, the Scotchman, who appears\nevery morning before the gates of Patela-\nmunt, to challenge the besieged knights.\n\nHbrzelbidb\n\nWidow, -queen of two kingdoms, and\nmarries Prince of Anjou.\n\nHer son is subsequently deprived of\n\ninfluence of this ancestress that the un¬\ncontrollable temper of the Angevin princes\nwas ascribed. Richard Coeur-de-lion is\nreported to have frequently said, 4 We\ncame from the Devil, and we go bade to\nthe Devil.’ (In each instance it will be\nnoted that the supernatural element is\nintroduced by the wife.)\n\nFulk v. op Anjou\nSon of Fulk iv. {Reckin), and Bertalda\nde Montfort His mother eloped with,\nand married, Philip, king of France. She\nremained on good terms with her former\nhusband, and, Fulk, having already an\nheir by a previous wife, was allowed to\nbring up her son at her own court. The\nelder brother dying, Fulk became his\nfather’s heir, and finally succeeded him.\nIn 1129, after the marriage of his son,\nGeoffrey, with the Empress Maud, Fulk\nwas invited by Baldwin, king of Jerusalem,\nto become his son-in-law and successor.\nAccordingly he resigned Anjou toGeofirey,\nwent to Jerusalem, where he married\nMelesinda, daughter and heiress to\nBaldwin, and, after the death of the\nlatter, succeeded him as king, and reigned\ntill his death in 1142. (Here again we\nnote that, in each instance, the Eastern\nkingdom is won through the wife.)\n\nA similar incident is recorded of\nGeoffrey 1. (Grisegotulle) who, during\nthe siege of Paris by the Danes in 978,\noverthrew a gigantic Northman named\nEtheiwulf, who daily challenged the\nbesieged in the manner recounted in\nthe poem. Later historians cast doubts\non the truth of this story, but it appears\nin all the old chronicles, and was un¬\ndoubtedly firmly believed in by the\nwriters of the twelfth century.\n\nThb Empress Maude\nWidow, Empress, Lady of two Lands,\nEngland and Normandy, marries Count\nof Anjou.\n\n>gle\n\nr\n\nAPPENDIX A\n\nthese kingdoms by the action of on* Her son is deprived of these two king-\nknight, Book m. . p. 73, two brothers, doms by the action of two brothers\nIbid. p. 8a This loss of two kingdoms Theobald and Stephen of Blois. Though\nby the action of Lahelein is insisted on Stephen was the principal aggressor, it\nthroughout the poem, and the reader must not be forgotten that Theobald, the\nshould note the manner in which Lahelein, elder brother, was invited by the Normans\nthough only appearing in the Second Book, to become their Duke on the death of\nis constantly referred to; which seems to Henry 1.; but on arriving in Normandy,\nindicate that the writer attached a special and finding that Stephen had already\nimportance to this character, cf. Book hi. seized the crown of England, Theobald\npp. 86 and 87; v. pp. 150, 154; vi. pp. resigned his claim to the Duchy and threw\n171, 188; vn. p. 196; ix. p. 272. (It in his lot with that of Stephen. An\nmay be noted that in no other version of English writer (such as Mapes) would\nthe legend is a previous marriage of the probably have overlooked the part played\nhero’s mother recorded.) by Theobald. An Angevin, knowing the\n\nCounts of Blois to be the hereditary foes\nof the House of Anjou, would hardly\nfail to record the feet that both brothers\nwere concerned in the usurpation of the\nrights of Henry Fitz-Empress.\n\nThe Red Knight The R*d Knight\n\nThe Red Knight as represented in the This character is of course traditional,\npoem, mounted before the gates of Nantes, but the special presentment of it in the\nin red armour, with red hair. Partival seems to be owing to Angevin\n\ninfluence. In 1048 William of Nor¬\nmandy, being at war with Geoffrey 11. of\nAnjou and besieging Domfront, sent him\nthe following curious challenge: * If the\nCount of Anjou attempts to bring victuals\ninto Domfront he will find me awaiting\nhim without the gates armed and mounted,\nbearing a red shield, and having a pennon\non my spear wherewith to wipe his face.’\n\nRtd hair was a distinguishing char¬\nacteristic of the Angevin Counts. Fulk 1.\nderived his name of Rufus from this\npeculiarity, which was inherited by many\nof his descendants, among them Fulk v.,\nhis son Geoffrey Plantagenet, and his\ngrandson Henry Fitz-Empress. The\nwriter of the Partival strongly insists on\nIther’s red hair.\n\nNantes Nantes\n\nNantes, throughout the poem, is always The possession of the city of Nantes\ntreated as Arthur’s chief city. Karidol is was a constant source of quarrel between\n\nPARZIVAL\n\nm\n\nthe Counts of Anjou and their neighbours\nof Brittany. Time after time the former\nclaimed the over-lordship of Nantes\nwhich stood just beyond their frontier, and\nmore than once they succeeded in making\nthemselves masters of the coveted territory.\nTo represent Nantes as Arthur’s chief\ncity, and Idler as claiming it, would be\nan alteration of the legend most natural\nin an Angevin writer.\n\nBritain, France, and Ireland were all\nbrought into close connection under Henry\nFitz-Empress, Count of Anjou, Duke of\nNormandy, and King of England, the\nhusband of Eleanor of Provence and\nAquitaine, who conquered Ireland in\n\nThe peculiar presentment of the Knights of the Grail as Templars (Templeisen),\nhaving their residence in a castle surrounded by a forest, recalls the fact that a close\nconnection between the Order of Templars and the House of Anjou had existed for\nsome time previous to the date of this poem, a tax for the benefit of the Order\nhaving been imposed on all his dominions by Fulk v. on his return from his first\npilgrimage to Jerusalem in 1120. A community of Knights Templars was founded\nby Henry Fits* Empress fifty years later at Vauboturg, in the forest of Roumare which\nbecame very famous. (The location of Monsalvasch in the Pyrenees hardly seems to\naccord with the indications of the poem, which make it only thirty-six hours’ ride\nfrom Nantes.) „\n\nFinally, the name of the poet claimed by Wolfram as his authority, Kiot=Guiot=\nGuy, is distinctly Angevin, the hereditary Angevin princely names being Fulk,\nGeoffrey, and Guy.\n\nscarcely referred to, the Round Table is\nkept at Nantes, and in Book x. we are\ntold that Arthur's palace was there. This\nis not the case in other versions of the\nstory.\n\nBook ix. relates that Kiot sought for\nrecords of the Grail race in the chronicles\nof Britain, France, and Ireland, and found\nthe history at last in the chronicle of\nAnjou.\n\nDigitized by LjOOQle\n\nGENEALOGICAL TABLE.\n\n* Riot is brother to King Tampentaire, cf. Book iv. p.'to7, therefore Sigund is cousin to Kondwiramur as well as to ParavaL\n\nAPPENDIX B\n\nTHE PROPER NAMES IN ‘ PARZIVAL ’\n\nOne of the marked peculiarities of Wolfram’s poem is the number of proper names\nwith which it abounds, there being scarcely a character, however ins i gnific a n t the r&le\nassigned, that is left unnamed. In the other versions of the Perceval legend this is\nnot the case, consequently there are a vast number of names occurring in the Parsival\nto which no parallel can be found elsewhere, and which are no unimportant factor in\ndetermining the problem of the source from which Wolfram drew his poem. It\nwould be impossible in a short Appendix to discuss the question in all its bearings, but\nthe following classification, based on Herr Bartsch’s article on Die Eigen-namen in\nWelfram's Partival, will give some idea of the wide ground they cover:—\n\nI. Names belonging to the original legend, and met with, with but little variation,\nin all versions. To this class belong the names of Pendragon, Arthur, Gtrinivere,\nPerceval, Gawain, Kay, Segramor; and the names of such places as Karidol=Carduel\n= Carlisle, Cumberland, Waleis, Noigals, Dianasdron.\n\nII. Names derived from a French version of the story, which may be divided into\ntwo classes:\n\n(a) Names of which we find an equivalent in existing French sources, notably\nChretien, whose poem offers so dose a parallel to the Parsival ; examples of\nthis class are Guraemanz=French, Gomemant; Pelrapar= Beau-repedrt;\nKlamide = Clamadex ; Kingron= Aguigrenon ; Trebuchet; Meljanz de Lys;\nLippaut= Tiebaut; Gramoflanr= Guiromelans or Guir t md anu\n\n{&) Names formed by a misunderstanding of a French original: such are Soltane,\nfrom forest soutaine =solitary; Orilus de Lalande, from Li orgucilleus de la\nUnde; and similarly, Oigeluse of Logrois, from La orguelleuse de Legrts;\nGringuljet, the name of Gawain’s horse, from Li gringalet, which is explained\nas meaning cheval maigre et alerte, Ligweiz-prelljus, is Ligate perelUms , the\nFord Perilous; and a notable instance of this class is the curious name\nSchionatulander, which is either * Li joenet de la landed * The youth of the\nmeadow,’ or * Li joenet d Falantj * The youth with the dog,’ in allusion to the\ncause of the knight’s death. Whence Wolfram took this name is unknown.\n\nIII. Names borrowed or quoted from other romances of the time, of those to\nwhich Wolfram alludes most frequently we know the Erec and Iwem of Hartmann\nvon Aue; 'Eilhart’s Tristan ; Heinrich von Veldeck’s Mntid ; Chretien de Troye’s\nCtig/s, and Le Chtvallier de la Charrette ; and the Nibelungtnlied and Dietrich Sage,\nHe also refers to other romances which have not come down to us, such are the\n\nDigitized by\n\nGoogle\n\nAPPENDIX B\n\n*97\n\nallusions to adventures connected with Gawain in Book vl; and to the death of\nIlinot, son of King Arthur, of whom we know nothing. (The names derived from\nthese romances are all noted, and their source given as they occur in the text) Book\ni. contains some distinctly German names, such as Eisenhart, Heraant, and Herlinde,\nFriedebrand of Scotland and Henteger, the source of these is doubtful, some occur in\nthe Gudruif cycle, but it seems probable that in both instances they were derived from\na common source, and, belonging as they do to a North Sea cycle, they may have\nreached the poem either through a French or a German medium.\n\nIV. Names of places and people connected with Wolfram himself, such as\nAbenberg, Wildberg, Erfurt, the Count of Wertheim, Herman of Thuringia, etc.\nThese were, of course, introduced by Wolfram, and could not have existed in his\nFrench source.\n\nV. Cl ass ic a l and mythological names such as Antikonie=Antigone, Ekuba,\nSecundilla, Plato and the Sibyls, Pythagoras, etc., Jupiter, Juno, Venus, Amor, Cupid,\nLucifer, Astaroth, and other of the fallen angels.\n\nVI. Oriental names. In Book iv. we have the Arabic names of the seven planets,\na curious coincidence, in view of the alleged Arabic source of the Grail-myth as given\nin Books vm. and ix. Names of cities such as Alexandria, Bagdad, Askalen. This\nlatter is of course equivalent to Escavalon in the French versions, and the real name is\ndoubtless Avalon, but it is by no means improbable that the change was made not by\na misunderstanding, but by one who knew the Eastern city, and it falls in with the\nvarious other indications of crusading influence to be traced throughout the poem.\nWe may add to these the names of Oriental materials such as Pfellel and Sendai.\nBut when all these have been classified, there still remains a vast number of names\nundoubtedly French in origin, yet which cannot be referred to any known source, and\nmany of which bear distinct traces of Romance or Proveo9al influence. Such names\nare Anfbrtas, French, onfcrU%= the sick man, with Prov. ending as; Trevresent, Prov.\n7 >*w=peace, rooms = redeemed. Schoysiane, Prov. fauMiana, her husband is Kyot\nof Katelangen, Guiot—Guy of Catalonia. The son of Gumemanz, Schenteflur, is\nProv. gtnlo-flors, fair flower. The name of ParrivaTs wife, Kondwiramur, Bartsch\nderives from Coin de voirt a mour p Ideal of true love; an interpretation which\nadmirably expresses the union between the two. Itonjfe, Gawain’s sister, is the French\n/dome , in Chratien she is Qarissant The knight slain by Lahelein at Brimbane is\nLibbeals of Prienlaskors, Libbeals being simply the old French Li-boals—U bel 9 and\nprobably no more a proper name* than Orilus, whilst his country seems derived from\nProv. priendn las cortw, to seek the court. The long lists of conquered kings given in\nBook xv. contain many names of Greek or Latin origin, ifhich have passed through\na French source, and many others of distinctly Romance form. It is impossible to\nsuppose that a German poet invontod these names, and die only reasonable explana¬\ntion seems to be that Wolfram drew* largely, if not exclusively, from a French poem\nnow lost, and that the language in which that poem was written partook strongly of a\nProvencal character, the term Provencal being applied, as Bartsch points out, not only\nto Provencal proper, but to the varying forms of the Langue-d’oc.\n\nDigitized by LjOOQle\n\nI\n\nDigitized by LjOOQle\n\nNOTES\n\nDigitized by LjOOQle\n\nDigitized by LjOOQle\n\nNOTES\n\n{A few Notts signal A, N mrt dm to Mr, Alfrod Nutt.)\n\nIntroduction^ lines 1-66. This introduction, which is confessedly obscure, both in\nstyle and thought, appears to have been written after the completion of the poem, and to\nhave been intended by the writer to serve both as a key to the meaning of the poem, and\nas a defence of his method of treatment That Wolfram was blamed by his contem¬\nporaries, notably by Gottfried von Strassbourg, for his lack of a polished style, and\nobscurity of thought, we know; and in Willehalm be speaks, in the following words, of the\nvarying judgment passed upon his Pamival\n\n' Swat ich von Parsivfil gasprach,\ndas no aramittr nich wide,\ntCzUch man dax prists:\nir was otach vil, diez mxeUmb\nU nd box ir redo wwhten.* -\n\nand it is evidently to these critics that the first part of the Introduction is addressed.\n\nLines z-8 give the key to the whole poem: the contrast b et w een doubt or unsteadfast-\nness, and steadfast faith and truth, as imaged in the contrast between darkness and light,\nblack and white. This idea runs throughout the poem, is worked out symbolically in the\ncharacter and experiences of the hero, and is shown in a concrete form in the person of his\nbrother Feirefis. The poet notes that many readers have failed, through lade of intelligence,\nto grasp the meaning of this parable, which is too swift and subtle for their compre¬\nhension. A parallel passage will be found in Book v. pp._i37, 138, where the figure\nemployed is different.\n\nThe curious lines 15, z6 are explained by Btttticher as allusions to personal assaults\nmade on the poet, which, by reason of the foDy of the assailants, missed their mark, and\nare therefore to be treated with contempt.\n\nLines 09, 30 contain one of the quaint and homely similes which abound throughout\nthe poem, and refer to the frithless man, valsek gtse l lec H cker mnot 9 whose honour and\nsteadfastness are not sufficiently strong to meet the demands made upon them.\n\nThere are three distinct divisions of the Introduction: the first, lines 1-30, is addressed\nto men only, and draws the contrast between the false and true knight; 31-49 does the\nsame for women ; while from 49 onwards the poet shows how the tale he is about to tell\naffects both sexes alike, and gives a slight sketch of the character of the hero. For the\nrightful understanding of this the lines 61,6s are of great importance: * a brave man, yet\nslowly wise Is he whom I hail my hero * [er kilene , trdeltche wts, den hett iek alsns grHett),\nand should be borne in mind by the student flf^thej poem.\n\nPARZIVAL\n\nA full and minute discussion of this Introduction will be found in Dr. Bdttscher’s Das\nHoheHed vow Rittertum.\n\nPage 5, line 67—* Now they do to-day as of old-time* The word employed here malsck\nsimply means 1 foreign/ but it is evident from the context that France is the country referred\nto. The fact was probably in the French source, the remarks upon it due to the German poet.\n\nPage 5, line 80— 1 Gamuret / The origin of this name is doubtful; in Chretien we find\na King Ban de Gomeret mentioned, and Wolfram may have derived the name from a\nFrench source. Heinzel suggests that it comes from Gamor, the son of Anguis, a Saracen\nprince ruling in Denmark, according to * Arthur and Merlin; ‘ and that the fact of his\nbeing of the race of Anguis suggested to Kiot the possibility of making him an Angevin.\nIn the absence of any definite knowledge as to Wolfram’s source it is not possible to\ndo more than suggest possible derivations.\n\nPage 7, lines 136, 137—' Gylstram and Rankulat* With regard to the first-named\nplace, Simrock says it has been identified with * Gustrate ’ in the Gudrun , and, according\nto Grimm, this latter is to be coupled with Gailate, * where the sun hath its setting/ i.e. the\nWest. In Book xi. the patriarch of Rankulat is referred to, in company with the Baruch\nof Bagdad and the Emperor of Constantinople, and in all probability Armenia is meant.\nThe king’s speech therefore implies, * Didst thou come from the furthest bounds of the\nearth, East or West'\n\nPage 8, line 154—' King Gandeiris son* Cf. Book IX. p. 285, where the origin of the\nname Gandein is given.\n\nPage 8, lines 159, 160.—' Then the tale it hath told a lie* Cf. Book IX. p. 259.\n\nPage 8, lines 169,170—' Rich silk of Orient,* Eastern materials are referred to frequently\nthroughout the poem; the principal seenTto have been, Samite, Sendai, Achmardi, Pfellel\nPlialt, and Saranthasme. Of these, some were of silk only, others, notably Saranthasme,\nof silk inwoven with gold. Achmardi, in this poem, is always green. Samite and Sendai\nare the two generally named in our English romances.\n\nPage 9, line 209—' Two brothers of Babylon* This is Babylon in Egypt, now Cairo,\nas is evident from its close connection with Alexandria, cf. p. 12, line 277, and Book 11.\np. 57, line 684, and p. 59, line 754. Though, from the passage on p. $7, it seems as if the\npoet confused it with Babylon in Assyria ; it is possible that he was unaware of the fact\nthat there were two cities of the name.\n\nPage 15, line 384—* Friedebrand' The introduction of names of distinctly northern\norigin such as Friedebrand, Hemant, and Herlinde, Heuteger, and Eisenhart, has been\nalready noted in Appendix Bas one of the problems of the Parsival. Two solutions\nhave been suggested, either that they were introduced by Wolfram, or that they reached\nthe French source through the medium of Normandy. The form in which the names\noccur in the Gudrun cycle seems to indicate quotation from a source known also to\nthe writer of the Parsival, but they are not derived directly from the North Sea saga in\nits present form.\n\nPage x 6 , line 403*-' Wouldst thou know t* etc. It may be interesting to note here that\nbeyond the colour , which the poet insists on, he apparently recognises no difference\nbetween the heathen and Christian knights and ladies. Both acknowledge the same\nchivalrous ideals; both are equally familiar with the eccentricities of ' Minne-dienst ’ (cf.\nline 423); and the speeches put into the mouth of Belakanl, or of Rassalig, would be\nquite as suitable if spoken by Orgeluse, or by one of King Arthur's knights. This inci¬\ndent of a Christian knight marrying a Moorish princess is of frequent occurrence in\nMediaeval romance.\n\nPage 16, lines 423, 424—' That which like to a hall doth stand,* The tents of the Medi¬\naeval period were constructed of far more costly fabrics than is usual now, cf. Book 111. p. 74.\n\nDigitized by vjOOv LC\n\nNOTES .\n\nand Book XI., and their sue was very great, this special tent we find, from Book u. p. 36,\nwas ' thirty pack-steeds' burden. 1 San Marte quotes the description of a tent captured by\nthe Crusaders at Antioch which was adorned with wans, towers, and ramparts, contained\nhalls and galleries, and could lodge as many as 2000 men.\n\nPage 22, line 690—* The chiming of stmt bells,* Bells were at one time freely used\nnot only as ornaments to the trappings of the horses but also on the armour of the knights,\ncf. Book hi. p. 70, and Book vl p. 163. Gradually they disappeared from use, and the\nbells on the Fool's dress are the last trace left of the practice, which from this poem was\nevidently very general at the beginning of the thirteenth century.\n\nPage 23, line 623.—* Brave Beau-corps .' This brother of Gawain appears in Book vi.\np. 183, he is the odly one of Gawain’s brothers mentioned in this poem. In Malory, we\nfind Gareth called ' Beau-mains,' and it is possible that the two are identical Beau-corps\nis evidently much younger than Gawain, and Gareth was the youngest cf King Lot's sons.\n\nPage 24, line 679—* Lahjllirost.' This seems to be a misunderstanding for * Lefils du\nRost ,' and may be classed with the misinterpretations of a French source.\n\nPage 25, line 700 —'Frau Minne .' The word Minne is etymologically derivable\nfrom a root' man,' and is connected with the Latin mens, English 'mind* (cf. 'to have\na mind to.') The original signification was that of tender care, or thought for; in Old\nHigh German it has already taken the meaning of love in its passionate aspects; finally,\nin Middle High German (the original language of the Parental), it has become the stand¬\ning expression for love betwixt man and woman. We have it in various forms as a verb,\nMinnen; as an adjective, MinnigUch, The personification of the passion of Love as\nFrau Minne' is the work of the courtly poets of the twelfth century, and seems rather\nto have been derived from classical analogy than to be due to a reminiscence of an early\nGerman goddess of Love. Also, with Wolfram and his contemporaries, ' Frau Minne'\nmust be regarded less as the personification of Love in the abstract than as the embodi¬\nment of the special love-ideal of the day. This new ideal had its rise, and assumed;\ndefinite shape in twelfth century France, from whence it spread throughout the knightly\nsociety of Christendom, finding its fullest literary expression in the Arthurian romances.\nThe historic causes which led to what was at the time an entirely novel mode of consider¬\ning the relations between the sexes, and the true nature and ethical import of the chivalric\nconception of that relation will be briefly discussed in an Appendix to vol II. The\nsignificance of the term is fully apparent from such passages as the present, also cf.\nBook VI. pp. 161, x$3, 165, 171; vii. 208, 224 ; xu. etc.—[A.N.]\n\nPage 27, line 768.— ' Morhold,' also in Book 11. p. 39. This is, of course, the well-\nknown hero in Tristan, The allusion may have been in the original French source, or\nintroduced by Wolfram, who would know Morhold from the Tristan of Eilhart von\nOberge, composed before 1180. The most famous German poem on the subject, the Tristan\nof Gottfried von Strassbourg, was somewhat later in date.\n\nPage 31, lines 886, 887—Cf. Book vm. p. 230 and note.\n\nPage31, line 904—' Fcirefis,* Bartsch interprets the name as vairfils, * parti-coloured\nson.' Other critics have suggested 1 Fairy's son. ’ The name distinctly indicates a Flench\norigin.\n\nPage 31, line 905 —'A woodland-waster 'wald-verschwender,’ a hyperbolical term\nconstantly employed throughout this poem to denote one who shatters many spears in\nfight.\n\nDigitized by LjOOQle\n\n5*4\n\nPARZIVAL\n\nPage 35, line z6, and page 57, line 705—' Wains and Nergals.' These, the two king¬\ndoms of Queen Herzdeide, are located by Wolfram in Spain, bat they are undoubtedly\nWales and North Wales (the North galis of Malory), the Northern border-land. Psrzival's\ntitle throughout the poem is dtr Waleis, in French versions U Gallois , an evident indication\nof the Celtic origin of the story.\n\nPage 39, lines 117-160. Of the heroes taking part in the Tourney, Uther Pendragon\nhas been mentioned, in Book 1. p. 31, in the genealogy of Gamuret. The poet carefully\nconnects his hero with the traditional royal race of Briton as well as with the princely\nHouse of Anjou. Arthur's mother, Arnive (not Igraine as in most versions), plays a some¬\nwhat important r 61 e in the later part of the poem, her imprisonment in the castle of the\nMagician Klingsor is fully treated of, cf. from Book XL onwards. King Lot of Norway\n(not of Orkney as in the English legend) is frequently alluded to as Gawain's father, but both\nhe and Uther Pendragon are dead before the real action of the poem commences. This\nis the first appearance of Gawain, who, from Book vi. onward, plays a part in the poem\nscarcely inferior to that of the hero, ParzivaL The Kings of Arragon and Gascony do not\nappear again, nor are they alluded to, but Brandelidelein of Punturtois we meet with in\nBook xv. as the uncle of King Gramoflanz. The King of Askalon must not be confused\nwith Vergulacht, in Book viii., this is evidently one of his predecessors. Eidegast of\nLogrois is frequently alluded to later on, his murder by Gramoflanz and the desire of his\nlady-love, Orgeluse, to avenge him, form the motif of the later Gawain episodes. This is the\nonly occasion on which LBhelein appears personally in the poem, but be is constantly\nalluded to throughout the course of the story (some remarks on the manner in which he is\nintroduced will be found in Appendix A, p. 093). Morhold, cf. note to Book x. Lambekein,\ncf. Book v. p. 152. Gumemanz of Graharz plays an important rdle in the Parzival legend,\n_he is here introduced for the first time, cf. Book 111.\n\nThe Tournfy. In this poem we find knightly skill in horsemanship and the use\nof armsHIspiayed under three distinct forms: the Buhurd, Books xn. and XV., The\nTourney, Book xi., and serious Warfare as in the siege of Pdrapttr, Bode IV., and of\nBeaurtech, Book vn. The two first were simply intended as displays of knightly skin,\nand took their rise in the knightly sports of the ninth century. The Buhurd seems to\nhave been the original German form, and at first was of a somewhat rough and uncivi¬\nlised character, the knights riding in bodies at full gallop against each other, and the\nwhole being a display of force rather than of skill\n\nThe Tourney, or Tournament, took its rise in France, and here we find the knights, in\nfun armour, singly displaying their prowess. Gradually the Buhurd changed its character,\nand throughout this poem we find Wolfram treating it as a formal display of skill in horse¬\nmanship, generally to do honour to some favoured guest, as in the reception of Gawain\nand Orgeluse by the knights of the Ch&teau Merveil, Book xii.; in honour of Feirefis,\nBook xv. Still the idea of force was not entirely eliminated, and we find Gawain, in Book\nvn. when be promises the child Obilot that he will fight for her father, telling her that\nski must ride the Buhurd for him, and, as noted above, the fighting here is in earnest.\nIn the later form of Buhurd the knights wear no armour, and it is thus distinguished\nfrom the Tourney, where they were always fully armed.\n\nThe Tourney was much more complicated in its rules, and is not always eaSy to dis¬\ntinguish from the real warfare into which it not unfrequently passed. Feirefis, in Book\n. xv., mentionsjftv modes of attack which seem to have answered to the regular stages of a\nTourney. Niedner explains them as follows: (1) An attack by one troop on another, with\n\nDigitized by vjiOCK^lC\n\nNOTES\n\n3°S\n\nlance in rest; (a) An attack from the side, also with lance; (3) The onslaught of mr# rider\non a troop of hor s eme n , in which the aim was to strike the one selec t ed opponent while\navoiding the blows of the others; (4) The joust proper, or single combat; (5) The Damon-\nstick, a stroke for the honour of the knight’s chosen lady, which followed on the joust, and\nwas specially challenged by knights of exceptional valour. In the Tourney at Kanvoleis\n(the only Tourney proper in the poem), it is the two first stages in which Gamuret takes no\npart, he only mingles in the fray when the time arrives to display the valour of the single\nchampions. The joust, or single combat, was a feature of earnest, as of mimic, warfare,\nand it is not always easy to distinguish between the two.\n\nIn each case the great point was the display of skill in horsemanship, and the use of\nthe lance or spear. The knights rode at full speed towards each other, and the aim of\neach was to strike his opponent in the centre of the shield, ' The four nails,' Book in.\np. 98, or at the fastening of the helmet, Book IX. p. 257, and Book xii. In either event if\nthe blow was well aimed, and delivered with sufficient force, the knight was thrown backward\noff his steed. It might happen that both knights were struck, and succeeded in keeping\ntheir seat, while their spears were shivered, then a second joust must be ridden. If either\nknight were thrown from his saddle, or his steed fell with him, then he was held to be\nvanquished, but if, as not {infrequently happened, the girth of the saddle broke, and the\nrider were thrown, then the joust was held to be undecided, and, in the case of real war¬\nfare, the issue was fought out with swords on foot. Cf. the combat between Parxival and\nKlamidf, Book nr. pp. 1x9,120. In Book ▼. we find Parzival and Orilus fighting with\nswords on horseback: this is unusual In real warfare the knights would fight till one was\nslain, or till the issue was indisputably decided by oner being felled to the ground. We\noccasionally find the combat decided by sheer strength of arm, one knight clasping the\nother and throwing him to the ground; so Parzival conquers Orilus, Book v. p. 249, and\nGawain, Liscbois, Book X. Both in Tourney and real warfare the fight was generally\nclosed by the vanquished giving his pledge or surety to the victor, who not {infrequently\nsent him to yield himself prisoner to some favoured lady, so Parxival sends Kingron,\nKlamicte, and Orilus to Kunnewaare. If the vanquished knight refused to yield he\nwould be slain, but this did not often happen. The death of Itber of Gaheviess is due to\na mis c h ance. Armour and horse were the prise of the victor, though in the case of the foe\nbeing slain it seems to have been thought an unknightly deed to take them, such ‘robbery\nof the dead ’ was termed riroup, and Trcvresent, Book ix. p. 273, strongly blames both\nLfihelein and Parzival for such action.\n\nThe Tourney would often be held simply for honour, the prise being something com¬\nparatively trifling, such as a hawk, cf. Tourney at Kanedig, alluded to in Book ui. p. 77,\nand again in Book ▼. p. 155, but occasionally the guerdon was far higher, as at Kanvoieis\nwhere the hand and kingdoms of Queen Herxeleide were the prise of the victor. Any\ndisputes would be referred to a court of judges from whose verdict there was no appeal.\nIn such Tourneys it was customary not to retain the horse and armour, but to accept a\nransom fixed by the owner . This is evidently alluded to in Book II. 45, where we find\nthese rules disregarded in the heat of conflict.\n\nOpposed to this Tourney ‘for honour' was the Tourney ‘for booty,' when the aim of the\nknights was to capture as many steeds and make as many prisoners as possible, the ransom\nbeing fixed by the captor. Wolfram does not mention such a Tourney, but with the decay\nof knighthood such conflicts appear to have almost entirely displaced the nobler strife.\nIt will be understood, of course, that though a joust or single combat might either be\nsettled beforehand, as in the case of KingrinnirseTs and Gramoflans' challenge to Gawain,\nor be brought about by a chance meeting, as when Vergulacht and the knight of Monsal*\nvttsch fight with Parzival, a Tourney was carefully arranged beforehand, and the knights\n\nVOL. I. Digitized by CjOO^IC U\n\n3°6\n\nPARZIVAL\n\nsummoned by invitation. The knights generally assembled on the Saturday, and the\nTourney would be held on the Monday, the interval being employed in careful inquiry as\nto the claim of those present to take a part in such knightly sport. The knights were\ndivided into two bodies of equal strength, headed by the most experienced warriors present,\nand single champions would not unfrequently try their skill against each other on the eve\nof the Tourney proper. Not unfrequently the passions of the knights were roused to such\na pitch that this Vesper-spiel became a serious encounter, and the combatants were so\nexhausted that the Tourney could not be held, as was the case at Kanvoleis. From the\nabuses connected with these meetings, which not unfrequently lapsed into serious warfare,\nand caused wanton loss of life, they were looked upon with disfavour by the Church,\nand in some cases were positively forbiddeo.\n\nPage 42, line 236—* Rivalein* according to Eilhart, the father of Tristan. v\n\nPage 44, line 279—* / have named unto ye a lady .’ This is the queen of France, Anflis£,\nwhose connection with Gamuret is alluded to in Book 1. p. 9. This episode was probably\nsuggested by facts in Angevin history, cf. Appendix. A reference to their connection will\nbe fot^d in Book vm. p. 233.\n\nPage 46, lines 351-60. Galoes the king of Anjou has not been named before. The\nname occurs in Hartmann's Erec, and may have been borrowed from there. The\nname of his lady-love is given in Book vu. p. 199. The slayer of Galoes was Orihis,\nBook ill. p. 77.\n\nPage 48, line 406—* No wife was she but a maiden Book ix. p. 283, where a full\naccount of Herzeleide’s marriage will be found. ' Herxeleide.' The modern German\nrendering tf this name carries with it its own interpretation in the play of words\nfamiliar through Wagner’s Parsifal , 1 Ihr brach das Leid das Herr und Herzeleide\nstart).’ But the original form, Herzeloyde, indicates, in Bartsch's opinion, a Southern\nFrench modification, loyde being a variant of hildis t oildis. The name Rischqyde,\nwe know in its form of Richilda, and Herzeloyde seems to come from the same\nroot. Professor Rhys ( Arthurian Romance, p. 180) has suggested derivation from the\nWelsh argetwythes = 1 the lady,' but the suggestion has not won general acceptance.\n\nPage 54, line 614—' The maid and her lands he won.* Readers will doubtless remark\nthe fact that though we meet with numerous allusions to marriages and marriage festivities\nthroughout the poem, yet in no single instance is the marriage attended by a religious\nceremony. This is an indication of the original date of the story, which testifies to a very\nearly stage of social development. The original idea of marriage was that of a contract\nmade by mutual consent publicly before witnesses, as we find here in the marriages of\nGamuret with Belakanl and Herzeleide, or later on in Book iv., the marriage of Parzival\nand Kondwiramur. The mutual promise being given and witnessed, the contract was\ncomplete, and the marriage might be consummated at once. The office of the Church\nseems at first to have been confined to conferring a benediction on a union already completed,\nand therefore we find that, even so late as the thirteenth century, the religious ceremony\nfollowed, and did not precede, the marriage night. San Marte, in his note on the subject,\nquotes more than one romance of this date where this is the case, and it was not till the\nt idea of marriage as a sacrament had displaced that of marriage as a civil contract that the\nreligious ceremony became essential to a valid union. The fact that Wolfram, with his high\nideas of the binding nature of the marriage-vow, never once mentions the religious ceremony\nis a strong argument in favour of the presumption that the subject-matter of the Parurval\nis considerably older than his treatment of it. Marriage between a Christian and a\nheathen was held to be null and void, and, according to the ideas of the age, Herzeleide\nwas fully within her rights in claiming Gamuret as her husband and in regarding his\nprevious marriage as non-existent. The costly presents made by the bridegroom, as for\n\nDigitized by Cj oogle\n\nNOTES\n\n3<tf\n\ninstance the gift of Waleis and Norgals to Herreleide by her first husband, seem to have\nbeen a survival of the idea that the woman was property, to be bought by the intending\nhusband. The bride, on her part, gave equally rich gifts, so we find Kondwiramur\nbestowing castles and lands on Parzival, and the mutual interchange of these gifts was an\nessential part of the marriage contract.\n\nPage 56, line 674—' The panther.' The badge of the House of Anjou was a leopard.\n\nPage 59, lines 744,745. The idea that a diamond might be softened by the application\nof a he-goat’s blood is very old. San Marte says it is mentioned by Pliny. Hartmann\nrefers to it in his Ertc, and it seems to have been a general belief in the Middle Ages.\n\nThe first two books of this poem are peculiar to Wolfram. Among the different\nversions of the Perceval legend which we possess there is a curious diversity of statement\nas to the parentage of the hero; though, as a rule, they agree in the main facts of the death\nof his father, either before, or shortly after, Perceval’s birth, and his being brought up in\nthe desert by his widowed mother.\n\nWith the Third Book we find ourselves on ground common to most transcribers of the\nlegend; and in this and the following books a table of the traditional events contained in\nthe book, with the other versions of the story in which they ocour, will be given. The\nfollowing are the Romances of the Grail-cycle which deal more particularly with the\nPerceval legend:—\n\nLi Conte del Groat , poem by Chretien de Troyes ; left unfinished at Chretien’s death ;\nit was continued by three other writers; the poem as we have it, is the work of at least four\ndifferent hands.\n\nPeredur: Welsh tale found in the Red Book of Hergest.\n\nPerceval: A French prose romance, ascribed by many critics to Robert de Borron.\n\nSir Percyvelle of Galles: English metrical romance—author unknown.\n\nPerceval li Gallois : French prose romance, also by an unknown writer.\n\nTRADITIONAL EVENTS\n\nThe son of a widowed mother;\n\nBrought up in the desert;\n\nMeeting with knights and departure for\nArthur’s court.\n\nMeeting with Jeschut£, ' The Lady of the Ibid.\n\nTent’\n\nMeeting with SigunA In this place only in Perceval , later\n\nmeeting in the other versions.\n\nChritien : Peredur; Sir Percyvelle.\n\nArrives at Arthur's court and demands All the versions,\nknighthood.\n\nDigitized by VjOOQ 1C\n\n3o8\n\nPARZ1VAL\n\nMeeting with the Red Knight; slays him; Chretien: Peredur, and Sir Percyvelle\nand takes his armour. closely agree as to die meeting. All agree\n\nas to the wearing of the red armour. In\nPerceval, alone, hero does not kHl the knight\nwho originally owns it.\n\nLaughter of Kunnewaare; speech of Chretien: maiden and fool; P e r e dur ;\nAntanor and their smiting by Kay. dwarf and companion.\n\nArrival at castle of old knight, who coun- Chrgtien : Sir Percyvelle.\nsels hero.\n\n(It will be found that, from Books til. to xm. inclusive, there is a very dose parallelism\nbetween Wolfram’s poem and Chretien’s share of Li Conte del GraaL)\n\nIntroduction, lines 1-45. This introduction, like that to Book 1., appears to have\nbeen written after the completion of the poem, and to have been intended by the poet as\na defence of his attitude towards women; certainly the lines 12-15 presuppose certain\nstatements which had aroused the wrath of the lady hearers of the poet. The whole\npassage is interesting on account of its strongly personal character. In Book vi. Wolfram\nrefers more than once to the lady who has wronged him (pp. 163,166, 191), and in terms\nthat show, as here, that be bitterly resented her treatment The line * Born was 1 unto\nthe bearing of knightly shield and spear,' is the only definite statement as to the poet’s\nrank in life which we possess, and in the light of his lasting fame as a poet it is curious\nto find him holding his gift of song as of less account than his knightly deeds, which do\nnot seem to have been more remarkable than those of his fellows.\n\nFrom Book iv. p. 122, we learn that Wolfram was married, and, from the concluding\nlines of Books vi. and xvi., it is clear that the Parxival was composed with a view to\nwinning, or retaining, the favour of a lady, but the only direct personal allusion through¬\nout the entire poem is that to the Margravine of Heitstein in Book vm. p. 232, and the\npassage is too vague to allow of our identifying the lady named either with Wolfram’s\nfaithless love, or with her for whose sake he composed his poem; certainly the Margravine\nwas not his wife.\n\nPage 67, line 61—* Solianl's strand .' This is one of the many instances in the poem\nin which an adjective has been taken as a proper name. In the French source it was\nundoubtedly an adjective meaning * solitary,’ * waste.’ In Chr&ien we find lagaste forest\nsoltaine ; other versions speak of the woods, or the desert, none but this gives a proper\nname.\n\nPage 69, line 158—* Utterleg's Count' Oultre-lac, * beyond the lake,' cf. Louis\nD’outremer. This is again on instance of a qualifying term used as a proper name.\n\nPage 72, line 220—' Meljakanx' This exploit is quite in keeping with the character of\nthe knight, cf. Book vii. p. 198. In Malory we meet with the same character, as Sir\nMeliagraunce; and the story of his abduction of Guinevere, and her rescue by Launcekrt\nis there given in full.\n\nPage 72, line 240—‘ For some cunning wile of woman.' It is curious to note that\nnothing comes of these elaborate precautions on the part of Herxeleide. ParxivaTs fool’s\ndress seems to excite very little attention, nothing is said of it on his appearance at\nArthur's court, nor do we bear of any one mocking him for it. The effect produced by\nhis personal beauty is much more strongly insisted upon. There is also a decided dis¬\ncrepancy between the mother’s anxiety to keep her son from danger and her suggestions\nto him to avenge the wrong L&helein has done him.\n\n^jOO\n\nDigitized by\n\nNOTES\n\n3°9\n\nPage 73, line a67—* L&ktlein.' CL Appendix A, and remarks on this character.\nHeinzel suggests that Lfihelein - Llewcllwyn, a prince of South Wales who conquered\nNorth Wales in 1015. But if a parallel between the boyhood of Parzival and that of\nHenry Fitz-Empress be intended, as seems probable, the Welsh connection is of too early\na date. The remarks in Heinxel’s pamphlet, 4 Ueber Wolfram von Eschen bach’s Partival ,’\nas to Iilheldn h«ing undoubtedly an historical ^personage, are worthy of note. It is\nremarkable that we find no equivalent to this character in other versions of the story.\n\nPage 74, line 987— 4 Britiljan's wood,* Most probably Broceliande, where so many\nof the adventures of King Arthur and his knights take place. Undoubtedly this wood was\nin Brittany, but the localities in the poem are much c onf used.\n\nPage 74, line 097— 1 Duke Orilus of Lalande,* This name is again a misconception of\na French original, * U Orgueil/ous de-la-lande % which Wolfram has taken as a proper\nname. In other versions the lady is unnamed. (It may be noted that Wolfram almost\ninvariably names his characters; and often goes to some trouble to connect them with\neach other, and the main thread of his story. This tendency to account for everything,\nsum motiviren , is a marked feature in Wolfram's writings.)\n\nPage 76, line 365— 4 Thy brother , King Lads son Erec .' An allusion to the Erec of\nHartmann von Aue (founded upon Chretien’s Erec and dealing with the same subject as\nfound in the Welsh tale of Geraint and the late L aurea te 's Enid) where the tournament at\nPrurein is described.\n\nPage 77, line 374—* Proud Galoes * The slaying alike of Parzival’s uncle Galoes, and\nof bis kinsman Schionatulander (p. 80) by Orilus, L&helein’s brother, is also peculiar to\nWolfram, but it is curious that the Rache-motif thus introduced is not followed up, and\nwhen Parzival overthrows Orilus it is to avenge the shaming of Jeschutl, nor, though\nOrilus mentions his brother as having won two kingdoms, Book v. p. 150, does Parzival\nconnect the mention with the loss of his own heritage. This seems to indicate that the\nspecial idle assigned in this poem to the two brothers was not a part of the original story,\nand has not been perfectly fitted into the framework.\n\nThe name of Orilus’ wife, Jeschutl, is supposed to be derived from a misunderstand-\ning, Wolfram having interpreted the vexhgisoit, lay, as a proper name.\n\nPage 77, line 375—' The knight Plihopleheri,* A knight of the Round Table men¬\ntioned in Hartmann’s Iwdn (founded on Chretien’s Chevalier au Lyon , the subject-\nmatter of which is the same as that of the Welsh Lady of the Fountain ).\n\nPage 78, line 409—This shaming of Jeschutl will strongly recall to English readers the\nstory of Enid and Geraint,\n\nPage 79, line 437—' Siguni and Schionatulander* The loves of these two are related\nin Wolfram’s unfinished poem of Titurel, where the full account of Schionatulander’s fatal\nchase of the hound, or brachet, is given. The adventure with the weeping damsel occurs\nin other versions of the Perceval legend, but in none does she play so important a part as\nin the Partival , vide Book v. p. 141; Book UL p. 35a; and Book xvi. Her parentage\nis given in Book ix. p. 374.\n\nPage 79, line 466—* Thou art Partival * The interpretation here given of the hero’s\nname betrays clearly its French origin, Perce-val, In the Krone of Heinrich von Ttlrlin\nthe writer explains Val as Thai— valley, or /wyA— furrow. Wolfram seems to have under¬\nstood it in this second sense, and has given the name a symbolic meaning peculiar to him¬\nself. In Chretien’s poem no derivation or interpretation of the name is given, and the\nbero himself guesses his name; nor do the special terms of endearment, evidently quoted\nby Wolfram from a French source, occur in Chretien's version of the story.\n\nPage 80, line 497— % 'Twas a churl,* Wolfram’s aristocratic contempt for peasants\nmay be noted in other passages, ct Book n. p. 43, and vu. p. 319.\n\nDigi 5d by\n\n3io\n\nPARZIVAL\n\nPage 81, line 517—‘ Herr Hartmann von Ant.* Hartmann von Aue was a famous\nGerman poet of the twelfth century. If not absolutely the first to introduce the Arthurian\nlegends into Germany (Eilhart’s Tristan is earlier than Hartmann's works), be was the\nwriter who first rendered them popular in that country. His principal poems are Ertc,\nwritten about 1191; and Iwein 120a, both of which are frequently referred to by\nWolfram. They were founded on two poems by Cbr&ien de Troyes, Erec and Lt\nChevalier au Lyon, but Hartmann was not a mere translator; he handled his materials\nwith considerable skill, and with an insight into the characters and motives of his\ndramatis personae which is distinctly a feature of the German presentment of these legends.\nEnid and her mother Karnafite are characters in the Erec . The story of another of\nHartmann's poems, Der arme Heinrich, is well known to English readers through\nLongfellow's version of it in The Golden Legend .\n\nPage 8a, line 534—' No Kurmnal was his teacher .’ Kurwenal is the friend and tutor\nof Tristan. In Malory we find the name ' Gouvernail,’ and it seems probable that here\nagain we have a term denoting an office converted into a proper name.\n\nPage 82, line 549— ‘ It her of Gaheveiss. ' Ither—Welsh Ider; Gahe viess — gas-vies, old\nwood. Chrttien calls him 1 de la forkt de Kinkerloi\n\nPage 82, line 544 —* The Red Knight .' This character is evidently one of the tradi¬\ntional features of the story; though the circumstances of the meeting differ, there is no\nversion without its ' Red Knight.' In those romances of the Grail-cycle in which P er cev al\nhas been deposed from his original position as hero in favour of Galahad, we find the\nlatter wearing the armour, and bearing the title, of the Red Knight Here again Wolfram\nis the only writer who names him, but it is somewhat startling to find the king of\nCumberland claiming Brittany . From Book ix. pp. 273 and 285, we learn that he was\nParaval’s kinsman. It may be interesting here, and may help to the better understanding\nof the poem, if we describe the armour of a knight at the end of the twelfth century. The\nprincipal piece of defensive armour was the Hauberk (Halsberg), a coat formed of rings of\nsteel which reached to the knee, and had sleeves ending in iron gauntlets. Attached to\nthis, and forming one piece with the Halsberg, was the H&rsenier, a cap of chain mail\nwhich was drawn over the head below the helmet. The upper part of the face was pro¬\ntected by the ' Nasen-band,' a band of iron provided with eye-holes; and the lower part\nby the * Fint&le,' a part of the 1 H&rsenier* which passed round and over the chin ; above\nthis the helmet was fastened. (The use of the word 'visor* in the translation is an\nanachronism, as the visor proper was not introduced till later, but there was no other word\nwhich would express what was meant with equal brevity and clearness.) Foot and leg\nwere clad in hose of iron, and the knee and elbow were specially protected by plates of iron\nor schinnelier. Over this harness many knights wore the Wagen-rock, a long sleeveless\ngarment of silk on which the badge of the knight was embroidered in gold and jewels.\nThe sword was girt above this garment. The knight would also bear his distinguishing\nbadge on helmet, shield, and the truncheon of his spear. The shield was of wood,\nstrengthened with bands of metal, and often decorated with precious stones, cf. the descrip¬\ntion of Feirefis' shield in Book XV. The shield was long-shaped, three-cornered, and was\nheld in the left hand close to the body, the spear was carried in the right, so that the home\nwas guided by the knee , not by the hand, of the rider. The spear was a blade of steel, set\ninto a long heft of wood, or reed, Rohr, probably Bamboo, sometimes even the rough\ntrunk of a young tree, as in Book iv. p. 519. Shield and spear were alike painted In the\nsame colours as the robe of the knight, and the horse had a like covering of silk beneath\nthe saddle and over the coat of mail with which it was protected. The description\ngiven by Wolfram of the arms and accoutrement of the Red Knight of Farzival, Book rv.\np. 19, and Orilus, Book v. pp. T47-T48, seq. , will give a very clear idea of the appearance\nof a knight in full battle-array.\n\nNOTES\n\n3”\n\nPage 83, line 570—' To tht Table Round I came .' Here we find an allusion to two\nmethods of laying claim to a property. There seems a difference of opinion as to the\nfirst; Simrock holds that the pouring out of the wine constituted the claim ; Bartsch,\nthat the point of the action lay in carrying off some part of the property claimed. This\ns ee ms the more probable interpretation, the pouring out of the wine then, as well as the\nsprinkling the queen, would be accidental. In Chrttien the indignation of long and queen\nat the insult is far more strongly emphasised. The burning of a wisp of straw, as a\ndeclaration of rights claimed, is mentioned by Grimm in his Deutsche Rechtsaltertkiimer.\n\nPage 83, line 586—' Iwanet.' The diminutive of Iwein, the well-known hero of\nHartmann's poem (the Owain, son of Urien of Rheged, of Welsh tradition).\n\nPage 83— 4 Parnval at the court of King Arthur .' There are some distinctive\nfeatures in Wolfram's version of this incident. Parrival's behaviour towards the\nKing, though unconventional, is far less discourteous than that ascribed to him either\nby Chrfitien or by the English 4 Sir Percyvelle.' In Chretien's poem, Perceval rides into\nthe hall, where he finds the king and courtiers plunged in grief at the insult offered to them\nby the Red Knight. The king does not reply to Perceval's greeting, and the lad rides so\nclose to him that his horse's head knocks off the king’s cap. A reason for the failure of\nthe Knights of the Round Table to avenge the insult offered by the Red Knight is sug¬\ngested in the fact that they are already wounded in battle. [The student of Irish heroic\nsaga cannot fail to recall the strange disability under which the knights of Conchobor’s court\nsuffered at times and which completely prostrated them. The province of Ulster would\nhave lain defenceless were it not that the Cuchulainn alone was free from the disability, and\nsingle-handed defied the men of the rest of Ireland. There are many points of contrast\nbetween the enfances of Cuchulainn and those of Perceval.—A.N.] The kindly feel¬\ning shown both by Arthur and Guinevere towards Ither is not paralleled in Chrfitien,\nwhere the Red Knight is represented as Arthur’s deadliest foe, and Guinevere is like to\ndie of shame and wrath at the insult offered to her. Chretien also places Perceval's\nrefusal to dismount here, whereas Wolfram places it on his arrival at Guraemanz’ castle.\nIn Chretien the hero tells the Red Knight of his intention to demand his armour from\nArthur, and there is no trace of the courteous and poetical greeting which Ither here\naddresses to ParzivaL The confusion of the Red Knight with the hero's own personal\nfoe is of course due to the introduction of the Lkhelein episode which is peculiar to\nWolfram; but Chrfitien has a most curious passage connected with Perceval's inability to\ndisarm his dead antagonist:\n\n4 Ains auroie par carboo&s\nTrestout escarbellifc le mort,\n\nQue nule des annes enport; *\n\nwhich as it stands is decidedly difficult of interpretation; while in the English Sir Percy-\nvelle we find the hero saying:\n\n4 My moder bad me,\n\nWheane my dart solde broken* be\nOwte of the irene brenne the tree,'\n\nwhich evidently indicates the source of Chretien's curious remark. An examination of the\ndifferent versions seems to show that, while the German is the fuller and more poetical, the\nFrench is here closer to the original form of the story.\n\nPages 85 and 86, lines 635, 658—* Kay the Seneschal ,' The character of Kay is one of\nthe problems of the Arthurian legends. In all the tales he is represented as filling the\noffice of Seneschal, and in all he is represented as a man of rough manners, violent temper,\nand bitter tongue. The Seneschal {Senes-scha/h), the oldest servant, was master of the\n\nDigitized by * L.oogle\n\nPAHZ1VAL\n\nceremonies, one at the chief personages of a royal household, and not uafreqaeatly the\ntrusted confidant of the king; but such a ch as tisem ent as Kay here, and in other wninas,\ninflicts upon Kunnewaare, was distinctly outsido his office, and, taking into c oM i derat ion\nthe standing of Kunnewaare and Antanor, quite inconceivable. Here, as in other\ninstances, we base traces of an original tradition dating from a time when a far rougher\ncode of manners and customs obtained. Wolfram, while adhering closely to bis source,\nand to the traditional r ep rese n tation of Kay’s character, was evidently extremely pooled\nby the undignified and discourteous part allotted to him, and in Book vi. (p. 169) he\ndiverges from the story in order to explain what be feels to be a difficulty, and to defend\nKay at some length. The Northern French poets apparently felt the same, and as Kay\nis generally represented as Arthur’s foster-brother they invented the fable that the\nunknightly traits in his character were due to his having been committed to the care of\na peasant nurse when his mother took charge of the infant Arthur.\n\nPage 85, line 65a— 1 The maiden Kunnewaare.' The * laughing damsel' seems to be\nan archaic and misunderstood dement in the Grail romances. A common incident of\nfolk-tales is for the hero, fool, lout, or tatterdemalion, to win to wife a princess who has\nnot laughed or spoken for years by inducing her to do either of these things. Some such\nincident has apparently been woven into an heroic romance, the main outlines of which\nwere already fixed, so that the actual conclusion, marriage of the hero with the laughing\ndamsel, has been disturbed. Note, however, the homage paid by Panival to Kunne-\nwaare, and her evident affection for him (Bode vi. pp. 181-185). Her name too is sug¬\ngestive, it has been derived from la fueele a la gaunt vaire (the maiden with the coloured\nrobe), but in its present form it is suspiciously like Kondwiramur, and it should be noted\nthat it is the rejected lover of this queen whom Kunnewaare eventually marries. Is it\npossible that the Perceval romance from which both Chretien and ' Kiot ’ drew contained\ndoublets of this personage? In the one case in her original, in the other in a modified\nform. An instructive parallel may be adduced from the saga of Cuchulainn. He is the\nhero of an Andromeda episode and should by rights wed the delivered heroine, but the\nstory being already fixed before the episode was assimilated,-the heroine is passed on to a\ncompanion of the hero.—[A.N.].\n\nPage 89, line 766—' Jdaestricht, or e'en Cologne.' German art, in the early Middle Ages,\nreadied its highest level in the Rhenish provinces, especially at Cologne.\n\nPage 91, line 8a6—* Gumeman* of Grakart.' The old knight who instructs the hero\nin knightly duties is a traditional part of the story, and belongs to most of the ver¬\nsions. In Peredur, he is identified with the Fisher King, Perceval’s unde. In Chrttien\nhis name is given as Gonemans of Gelbort; in Gerbert, Chretien’s continuator, he is,\nGomemant (one of several points of contact between Gerbert and Wolfram's source).\n\nPage 91, line 847—* He bade them lead the guest in.* This is one of the many passages\nwhich afford an interesting glimpse of the maimers and customs of a bygone age. It\nmay be well to summarise here what we know of the reception and tre a tment of a guest in\nthe Middle Ages. If a strange knight rode into the court-yard of a castle he was received\nby squires and pages, who held his bridle and assisted him to dismount The guest was\nthen conducted to a chamber where he was disarmed and provided with suitable robes.\n\nIn every important household there was a KUider-hammer, or wardrobe, presided over\nby a chamberlain, whose office it was to see that all guests were provided with garments\nfitted to their station. The preparation of these dresses was the work of the women of the\n\nhousehold, and it can have been no light task, as even if a whole company arrived they\nwould all expect to be provided with the requisite dress. The guest, being robed, was\nthen conducted to the great Hall, which was in the upper story of the rei gtle Half-way\non the staircase leading to it, he would be met, and welcomed with the kiss of greeting, by\n\nDigitized by Google\n\nNOTES\n\n5»3\n\nboth host Md hostess (eL Book w, p. 107), sod led by them into the Hall whets be\nwould receive the fleeting of the assembled company. When att were sea l ed the gnest\nwould say who be was, and whence be came, but, if he kept silence on this point, it was not\netiquette to ask him till the next morning (cl Book m. p. 95). The evoking meal then\nfollowed, after which, on occasions of great festivity, such as that recounted in Book xui.\n(marriage feast of Gawain and Orgehise) there would be dancing, otherwise the time seems\nto have been spent in conversation till the appearance of the wine-cup, Nackt Trunk,\ngave the signal Tor separation. Then knights conducted the guest to his chamber, where\npages disrobed him, and apparently waited with lighted tapers till he fell asleep. The\naccount given here of Parxival’s visit to Gurnemanx gives a very good idea of bow the\nfollowing day would be spent, indeed Wolfram's love for detailed description, and accuracy\nof statement render this poem peculiarly valuable to a student of the manners and customs\nof the Middle Ages.\n\nFrom various hints in the Gawain episodes, notably Books x. and xi., it seems as if the\nprivilege extended to a guest might on occasion be construed with a freedom decidedly\nrepellent to modern ideas.\n\nPage 96, lines 984, 985—* Full five shall thy senses be,* Cf. Book ix. p. aoo.\n\nPage 98, line 1055—' The prince bade his daughter hither,* The introduction of\nGurnemanx' daughter, and her incipient love affair with Parzival is peculiar to this\nversion. There is a curious discrepancy to be noted between the apparent susceptibility\nof the hero here and in Book ix. pp. 260, 261, and his indifference to feminine charms\ndisplayed elsewhere, notably in bis rejection of Orgeluse's advances and neglect of the\nCbAteau Merveil adventure. The latter presentment seems most in accordance with\nParzival’s character; is the susceptibility to be ascribed to the poet}\n\nPage 99, line 1080—‘ I lose once mart a sen, ' The sons of the old knight are mentioned\nin other versions, but Wolfram alone names them. The circumstances of Scheateflur's\ndeath are recounted in Book iv. p. 121; the account given of the other two sons is largely\nborrowed from Hartmann's Erec, where die strife for the hawk at Kanedig, and the\nventure, Schoie-de-la-kurt (which is not a person, but an expedition), is fully recounted.\nBrandigan is Klamide’s kingdom, cf. Book iv.; Mabonagrein, bis cousin, Book iv. p. 123.\nMabaut is another form of the name Matilda. From Titurel we learn that Gurxgrei and\nMahaut were the parents of Schionatulander, Sigunl's lover, cf. also Book vm. p. 245\nand note.\n\nTRADITIONAL EVENTS\n\nArrival at besieged city; maiden of the\"!\n\ncastle b eseeches the hero's aid; over -1 Chretien and his continuator Gerbert; Pere-\n\nthrowal of her enemies and final marriage f dur; Sir Percyvelle.\nwith maiden. J\n\nName of the maiden; Chrfttien, Blancbe-fleur; Sir Percyvelle Lufamour; Peredur\nunnamed.\n\nPage T03, line 17—' Who rideth astray , etc.* According to Simrock this passage in\nthe original contains a play upon words which cannot be reproduced in tranriatkxi:\nSiegel—schlegel, the word employed for axe here, signifying, in some parts of Germany,\n\n* a Mien tree.'\n\nDigitized by\n\nGoogle\n\n3H\n\nPARZIVAL\n\nPage 104, line a6—‘ The city o/Ptlraf&r' In Chretien the name of the city is * Bean-\nrepaire,* of which this is evidently the German rendering. The substitution of p for b is\nstill a distinguishing mark of German pronunciation of French. In Sir Percyvelle it is\n' the maiden land.'\n\nPage 104, line 38—* The King KlamiiL' This character is named by Wolfram and\nChrttien only; in Peredur he is the Earl; in Sir Percyvelle , 'Sowdane.' Chrttien\ncalls him * Clamadex/ and it is worthy of note that in Perceval li Gallois the son of\nthe Red Knight slain by Perceval is called 1 Clamadas,’ evidently a variant of the same\nname.\n\nPage 105, line 78—‘ A/y lord the Count of WerlAeim . 1 Wertheim is in Lower\nFranconia. Bartsch 'thinks either Poppo 1. or his son Poppo 11. is referred to here.\nFrom the expression used, ‘ my lord,' it seems as if Wolfram had at one time been in his\nservice.\n\nPage 106, line 89— 4 Trilhmding.' There are three places of this name in the neigh¬\nbourhood of Eschenbach: Hohen, Alten, and Wasser-Trtlhending. The latter is still\nfamous for its krapfen , a kind of pancake.\n\nPage 107, line 119—' Kiot ofKotelangen (i.e. Catalonia) and Manfilot' Kiot is the\nfather of Sigunl, and appears again in Book xvi. The account of his marriage with\nSchoisiane, her death, and his subsequent adoption of the life of a hermit will be found\nin Book ix. p. 874. From Wolfram's unfinished poem of Titurtl we learn that Manfilot\nwas bis companion.\n\nPage 107, line 133—' The twain Isolde .' An allusion to Isolde la Belle, the wife of\nKing Mark of Cornwall, and mistress of Sir Tristan ; and Isolde of the white hand.\nTristan's wife.\n\nPage 109, line 008, seq.—* Till the cry of heart-sorrow woke him.* This nocturnal\nvisit of the Lady of the castle to the hero’s chamber seems to be part of the original tradi¬\ntion, and it is evident by the apologetic manner in which Wolfram tells the story that be\nis somewhat puzzled by Kondwiramur's conduct. From the Introduction to Book til,\nand also from the blame he bestows on Chrfitien for having done a wrong to the story.\nDiese Afdre unrecht gethan, we gather that Wolfram set a high value on fidelity to his\nsource, and these and similar apologetic passages must be explained by the unwillingness\nof the poet to depart from the traditional form of the legend, while, at the same time, the\nstory, representing as it did the manners and customs of an earlier and ruder period, was\nsomewhat distasteful to him.\n\nPage no, line 243—‘ Kingron the Seneschal. ' This character is Aguigrenons in\nChrfitien, elsewhere he is unnamed. Mr. York Powell points out that Wolfram's form\npresupposes an Agingrenons, which would either indicate that the existing MSS. of Chre¬\ntien, or Chretien himself, misread u for », or that Wolfram did not get his version by ear\nas he maintains (or that Wolfram was following a source other than Chretien).\n\nPage Z14, line 365. seq .—* The marriage night.* A similar account is given by Ger-\nbert, one of the continuators of Chretien. (Chretien himself does not record the marriage,\nwhich takes place on a later visit of the hero to Beau-repaire.) In Gerbert’s version we\nhave an indication of later influence, as the motive-power is the recognition by both\nPerceval and his bride of the superiority of virginity to the married state. Wolfram's\nversion seems for more in accordance with the character of the hero, and is probably closer\nto the original form of the story.\n\nPage 116, line 400—' Galogandres, Duke of Gippones .' This character and Count\nNarant only appear here. Uckerland is probably a corruption of Oultrdand, as noted in\nBook iil\n\nPage 118, line 505—* Gringor*.' The French Gringoire— Gregory. All this account of\n\nDigitized by Google\n\nNOTES\n\nKbmktt’s arms, charger, etc., is peculiar to Wolfram; whose fondness for minute -and\ndescriptive detail is a noticeable characteristic.\n\nPagp xax, line 598—' Dianasdron' Dinaderon en Gales in Chr&ien, who does not\nmention KarminoL In the roll of King Arthur’s knights we find such names as Sir\nDinas, Sir Dinant, Sir Dinadan; all of which seem to come from the same root The\nname is probably Keltic, and belongs to the original version of the story.\n\nPage 123, line 660— ‘ Mabonagrein.* Cf. Book m. p. 108 and note.\n\nI BOOK V\n\nTRADITIONAL EVENTS\n\nHero meets with the Fisher King; visits the Chr&ien and continuators: Peredur; Per-\nGrail Castle, sees the Grail, lance, etc., but ceval; Perceval li Gallois. (Sir Percyvelle\nasks no question, and is therefore reproached omits everything connected with the Grail.)\nby maiden with dead knight.\n\n(The reader will find all this part of the legend, the varying forms of the visit to the\nGrail Castle, the Fisher King, the Grail, etc., fully discussed in Mr. Alfred Nutt's Studies\non the Legend tf the Holy Grail .)\n\nPage 131, line Abenberg*s field.' Castle and town of Abenberg, in the neigh¬\n\nbourhood of Eschenbach.\n\nPage 131, line 75—‘ Repante de Schoie* This name appears to signify 'Thought of\njoy. ’ The Grail maidens are not named in other versions.\n\nPage 13a, line 87—' Then one to the host would call him* This was evidently the\nCourt Jester, always a privileged person.\n\nPage 133, lines 109, no—‘ Lignum Aloe* Bartsch holds this to be a mistake of the\npoet, who has misunderstood the old French word A loer, Chretien has simply seces\nhoists. ' Wildberg ’ was the home of the poet, who is here making allusion to his poverty,\nas in Book iv. p. 106.\n\nPage 132, line hi— 'And the host had bid them lay him.* * The Maimed King*\ninvariably figures in the Grail Romances, whether they deal only with the Quest, as here,\nor with the early history of the Grail. He is generally wounded through the thighs, either\nwith a lance, or with a sword, but the circumstances under which be receives the wound\nvary greatly. In most of the versions he is met with while engaged in fishing, and is\nknown as the Fisher King, or the ' Rich Fisher.'\n\nPage 13a, line 195—' The bleeding lance* This is a feature in most of the Grail\nRomances, and seems to have been an original feature of the story, though it had not the\nclose connection with the Grail, which the fully developed Christian legend has g i ven to\niL In the earlier versions of the story it is the weapon with which the Maimed King was\nwounded; finally, it became the spear with which our Lord's side was pierced on the cross.\nWolfram, who never appears to connect the Grail with the Passion, gives it the first mean¬\ning. The visit to the Grail Castle is told in varying forms, but the King, the Grail, Sword,\nand Lance almost invariably appear, and the hero is either Perceval or bis companion\nGawain, but Perceval is, undoubtedly, the original hero of the Quest.\n\nPage 133, line 137 and seq.—' The Grail P^oc^^i^ In Cbrttien 'this is much more\n\n3*\n\nPAJtZIVAL\n\nsimply t reated . There are two squirts bearing candlesticks, and two maidens, one of\nwhom carries the Grail, the other a silver dish, tedlloor, Wolfram has evidently\nthe opportunity to give play to his love of detailed description, and his account of the\nGrail Feast and the Gaul Maidens is far more elaborate than any given e lse wh ere.\n\nPage 136, line 223—* The food-supplying pouters of the Grail* In other romances of\nthe cycle we find similar powers attributed to the GraiL Malory, who borrowed largely\nfrom the Quest* and Grand S. Graal, gives a like account There is evidently a con¬\nnection between this feature of the Grail, and the food-supplying talismans which figure\nlargely in the legendary lore of most countries.\n\nPage 137, line 247—* A squire who a sword did bear, CL p. 144, lines 472 and seq.\nThis incident also occurs in Chidden, and in varying form in most of the versions. In this\npoem the meaning and use of the sword are somewhat inexplicable. In Chrttien the\nword will break in one peril, known only to its maker, and then can be made whole by\ndipping it in a lake. Wolfram’s account seems to be based on a misunderstanding of a\nFrench original. In some of the other versions the sword is already broken, and can only\nbe made whole by the achiever of the Quest In Wolfram the sword is a very puzzling\nfeature of the story, with which indeed it seems to have little or no connection. The sword,\nwhich breaks in Parzival's deadly combat with his unknown brother, is not this sword, bat\nthe one taken from Ither of Gaheviess.\n\nPage 137, line 267— * The fairest of old men ancient .’ Titurel, cf. Book IX. p. 287.\n\nPage 137, line 273— \"Tis a symbol good, the bowstring .’ Introduction to Book*!., line\n9, and note.\n\nPage 139, line 325—* The garden of Paradise* This is one of the allusions which\nseem to connect the Grail in Wolfram’s version with an Oriental source, cf. p. 135.\n\nPage 141, line371—' A hidden hand drew the rope taut* Chrttien has the incident\nof the drawbridge rising, but in no other version are the reproaches addressed to the hero\nimmediately on his leaving the castle, they are invariably put into the mouth of the maiden\nwith the dead knight In the Perceval the maiden's words, 4 The Lord hates thee/ recall\nWolfram’s Ihr suit varen dersunnen has, which Bartsch says is an ancient formula of\ndeclaring a person accurst, and unworthy of the fight of day.\n\nPage 141, line 381 —'Doubled the throw of sorrow.* CL Book nr. p. 100; Book 11.\np. 47. Similes borrowed from games of chance are not unusual in this poem.\n\nPage 141, line 397— 1 A woman*s voice make moan.* This meeting with the maiden\nafter the visit to the Grail Castle is in most versions the only one. In Chrttien she now\ntells the hero his name which he learns or guesses for the first time. It was not improb¬\nably this incident which led either Wolfram, or bis source, to place a first meeting\nearlier in the story while still retaining one in the original position. Wolfram, with\ncharacteristic love for detail, follows up the history of Siguirt for more fully than other\nwriters of the cycle.\n\nPage 14a, line 427—‘ Afonsalvdsch,* Probably * Mont Sauvage,' in allusion to its wild\nand lonely position. A full account of the Grail and Its keepers is given in Book ix.\n\npp. 270, 271.\n\nPage 143, line 463—* Lustete.' A character in Hartmann's /wein , from which the\nepisode is quoted. Cf. Book IX. p. 252, and opening of Book xir.\n\nPage 144, line 475—' Trebuchet.* This name is also given in Chrttien; he Is alluded\nto again p. 147, and in Book ix. p. 281, in connection with the knives of silver men¬\ntioned in line 498 of this book.\n\nPage 147, line 595—* Tenabroc.' Also p. 133, line 146.. This name is borrowed from\nHartmann's Erec. Chrttien has * Danebroc/\n\nPage 147, line 6ox—' Beblunan.' According to Bartsch this name is combined from\n\nDigitized by Google\n\nNOTES\n\nProvencal, fox/, fair; eman, height—' the fair height,' which would suit very well with the\nposition of Angers, the capital of Anjou.\n\nPage 15a, line 760—' Wild Taurian, Dodimds brother* Cl Book ix. p. 965. Tasrian\ndoes not seem to have been identified, but Dodme appears, in many of the Arthurian\nromances, always with the title of ' Le Saovage.' So we find him named in Malory.\nWolfram seemed to hare transferred the characteristic from one brother to the\nother.\n\nPage 155, line 849 —*lefreit the son of Idol' This is the French name Geoffrey.\nMe n tio n ed again in Book vi. line 168. Most critics identify this diameter with Cindtkn’s\nGijUs H fins Do.\n\nTRADITIONAL EVENTS\n\nBlood drops on the snow and love-trance Chrfitien: Peredur.\nof hero.\n\nOverthrows Kay and Segramor. (Perceval Li Gallois relates a similar in¬\n\ncident of Gawain.)\n\nHero is cursed by Grail messenger for his Chrttien: Peredur.\nfailure to ask the question. (In Perceval there is a cursing by Merlin.)\n\nPage 159, line a —'From Karidol and his kingdom* Karidol—Carduel or Cardoile,\nthe Anglo-Norman form of Carlisle. This is undoubtedly Arthur's original capital, but\nthroughout this poem Nantes seems to be regarded as the royal city. Curiously enough\nwe find the two names combined in Gautier de Doulens, one of the continuators of Li\nConte del Graal, who introduces, as one of his dramatis persona, Carduel of Nantes.\n\nPage 160, line 99—* Whitsuntide.' An examination of the Romances will show this\nstatement to be correct; Pentecost and Christinas seem to have been the two feasts held\nin especial honour at King Arthur's court\n\nPWge x6o, line 49—* Blood-drops on the snow.* Both Wolfram and Cbrttien insist only\non the two colours, red and white, and the fact that they are putried by, and think it\nnecessary to explain, the presence of snow at Whitsuntide shows that they are taking\nover the incident from an older source. As a matter of,fact it is to be found in tales\nunconnected with the Arthurian cycle, and of varying nationality. In Peredur (Webb) a\nraven has settled upon the body of a wild goose killed by a falcon, and the hero thinks of\nthree colours (black, for hair; white, for skin; red, for cheeks); in the Fate of the Sons\nof Usntch, an Irish tale written down before the middle of the twelfth century, and\nprobably centuries older, these three colours are likewise present, but it is a calf instead\nof a wild goose that is slain, and it is the heroine, not the hero, who is fascinated by the\ncolours. The incident has always been a favourite one with Celtic story-tellers (ci Argyll ^\nTales, M'I ones and Nutt, pp. 431-34), and curiously it is the slai n-bird, instead of the\ndiakarcalf version which predominates, although the Fate of the Sons of Usneeh is\nprobably the most famous of all Irish stories, and no traceable literary influence of the\nWelsh tale upon Irish romance is known. Those familiar with Grimm's fairy tales will\nremember a similar incident in the story of Snowdrop, where the queen pricks her\nfinger, and wishes for a daughter with hair as black as the ebony window-frame, skin as\nwhite as the snow, and cheeks as red as the blood; but here, of co urs e , the • fa e rin a rio n*\n\nDigitized by vJiOO^lC\n\nPARZIVAL\n\nelement is absent. I have attempted to show (' the lai of Etidoc and the mttrchen of\nSchneewittchen,’ Folk Lore, iii. i), that the Gaelic version of the Schneewittchen type of\nstory represents the earliest attainable form of the story.—[A.N.].\n\nPage 16a, line 87—* Segramor ,’ or Saigremors. This knight is a familiar figure in the\nArthurian Romances, and the episode is quite in accordance with his general character.\nChrfttien calls him * Le Desre&' (uncurbed, impetuous). In Malory^>e is * Le Desirous.’\nCf. also Book viii. p. 341.\n\nPage 163, line 121—' To seek for the magic pheasant * Simrock thinks this an allusion\nto a popular folk-tale, in which a magician, condemned to death, contrives to escape by\nsetting his judges and executioner to seek for the fallen bird, by the irresistible strains of\nhis magic pipe.\n\nPage 166, line 335—' Heinrich of Veldeck.' A German poet who lived towards the end\nof the twelfth century. His translation of the sCneid, founded on a French version of the\npoem, was extremely popular, and Wolfram frequently refers to it in his Partival .\n\nPage 169, line 331—' Herman of Thuringia .’ This Landgrave of Thuringia is well\nknown to history as a generous patron qf the literature of his day. His court at the Wart-\nburg was the resort of all the leading poets, and it filled a place in the literary life of the\ntwelfth century only comparable to that taken by the neighbouring court of Weimar six\nhundred years later. The terms in which Wolfram speaks of the guests at the Wartburg\nis quite in keeping with what is known of the Landgrave’s lavish hospitality.\n\nSimrock renders a passage from Walther von der Vogelweide which describes the\ntumultuous life of the court as follows:\n\n‘ Wer in den Ohren siech ist oder lcrank im HaupC,\n\nDer meide ja Thuringen’s Hof, wenn er mir glaobt\nKim er dahin, er wOrde ganz bethdret;\n\nIch drang so lange zu, dasc ich nkht mehr vermag,\n\nEin Zng flhrt ein, ein andrer aus, so Nacht als Tag,\n\nEin wunder ists, dass da noch Jemand hftret.’\n\nThe Wartbnrg-krieg, a poem of the end of the thirteenth century, in which the prin¬\ncipal poets of the age are r ep re s ented as competing in song before the Landgrave,\nsupposes this contest to take place in 1307, and is doubtless an echo of what was no\nunusual incident at that date. Wolfram’s poem of WiUehalm was composed at the\nwish of the Landgrave, and in it he speaks of the death of bis patron. Herman died in\nxax6, and the brilliant life at the Wartburg came to an end; his successor Ludwig, the\nhusband of S. Elizabeth, having little taste for literature.\n\nPage 169, line 335— 'And so Knight Walter singeth .’ Walther von der Vogdweide,\none of the most famous of German lyric poets, was of knightly birth but small means; be\nseems to have supported himself by his art, leading a wandering life at the principal\ncourts of his day. Of his connection with Wolfram nothing is known, save the fact of their\nbeing together at the court of the Landgrave Herman in the early years of the thirteenth\ncentury. The line here quoted does not occur in any of Walther's extant poems.\n\nPage 169, line 338—' Heinrich of Rispach .* Nothing seems to be known of the\ncharacter here referred to. From the fact that there is a R c isbach in the neighbourhood\nof Eschenbach, Bartsch conjectures that it was some one personally known to Wolfram.\n\nPage 171, line 385 —* The time when the knife's sharp blade* Wolfram is here quoting\nfrom an unknown source. No such adventures are recorded in any Romance that has\ncome down to us; but they are quite in keeping with Gawain's character.\n\nPage 176, line 539—' The right of the Round Table * This custom is alluded to in\nother Arthurian Romances, and we meet with it again in Book xiil Here Wolfram\nto imply merely that the king did not eat in public with his knights, Le. at the Round\n\nDigitized by\n\nGoogle\n\nNOTES\n\n3*9\n\nTable, before they had heard of some knightly venture; in Book xin. he speaks as if\nno meal might be partaken of by any of the courtiers till this came to pass. The first\nrendering seems to be the correct one. [The whole incident is thoroughly in keeping\nwith the conventions of early Irish romance, in which die personages are invariably\nsubject to strict rules and obligations, geasa, to use the Irish word.—AN.]\n\nPage 177, line 585—* The Grail Messenger' This incident occurs in both Cbr&ien and\nFeredur, but the messenger is unnamed, or simply termed 'The Loathly Damsel.' Such\na damsel is met with in the Ptrceval , but when she reaches King Arthur's Court she is\ntransformed into a maiden of surpassing beauty. It will be noted that one of the queens\nimprisoned in Ch&teau Merveil also bears the name of Kondrie (p. 189). Mr. Nutt, in\nhis Studies on the Legend of the Holy Grail , suggests this was originally the Loathly\nDamsel released from the transforming spell (It may be noted that Wagner has kept\nthis idea, and in the first act his Kundry is the Loathly Messenger; in the second,\n' Kondrie la Belle.') Chretien’s description of Kondrie’s appearanqe is even more repulsive\nthan Wolfram’s. In Book X. we have a curious account of the origin of these strange\npeople.\n\n[The ' Loathly Damsel' is one of those personages .that most clearly testify to the\nreliance of the romance-writers upon a traditional popular basis, and also in this instance\nto the specific Celtic origin of that popular basis. A commonplace of folk-tales of the\n'task' class is that the hero is helped by a personage having private ends of his or her own\nto'Serve) as, until the hero achieves the Quest (which he never does unaided), the helper\ncannot be released from a spell, generally of transformation into an animal, but sometimes\ninto a shape of surpassingl^Dideous ugliness. The oldest European variant of this latter\ntype with which I am acquainted is to be found in an Irish folk-tale imbedded in the\nso-called Cormac’s Glossary, a compilation of the tenth century. I have given this in full\n{Argyllshire Tales , M'Innes and Nutt, pp. 467,468). In its outri horror the description of\nthe bespelled king's son strikingly recalls that of Kundrie. Such a task story, in which\nthe hero is helped by a transformed personage, who cannot be delivered until the Quest is\nachieved, is one of tbe main staples of the Perceval cycle, but it is only in the Welsh tale\nof Peredur that tbe incident appears in a straightforward and intelligible form. The\nsodden transformation from foulness to radiant beauty is met with in another connection\nearlier in Ireland than elsewhere in Europe: tbe incident of the Perilous Kiss, in which the\nembrace of a courteous knight frees a bespelled damsel from loathly disguise, an incident\nfrequently associated with Gawain, is, as I have shown (Academy, April 30, 1899), of early\noccurrence in Ireland. Another element which goes to the complex individuality of\nKundrie can be paralleled from early Irish romance. As the female messenger of the fairy\ndynasty of Mazadan, she corresponds to Leborcbam, the female messenger of tbe semi-\nmythic King Conchobor, the head and centre of tbe oldest Irish cycle of heroic romance.\nLike Kundrie, Leborcham was of startling and unnatural hideousness, and she is brought\ninto special connection with Cuchulainn the chief hero of tbe Ulster cycle, as Kundrie is\nwith Perceval the chief hero of one group of tbe Arthur romances.—AN.]\n\nPlage 181, line 697—‘ Chdleam Merveil .’ The adventure of this magic castle, achieved\nby Gawain, is related at length in Book xi.\n\nPage 184, line 806—* Kingrimursel.' Tbe name of this character in Cbrfitien is\nGmgambresil, of which this is evidently the German rendering. Here, again, Wolfram\neither heard or read Gingambresil\n\nPage 185, line 839—‘ Trihalibot' This is India.\n\nPage x86, line 859—' The heathen queen <f Ianfus' The name of this queen, we find\nfrom line 1009, was Ekuba; one of the few classical names we find in this poem.\n\nPage 189, line 977—' The Greek, Sir Klias This is Cligts, the hero of Chretien’s\n\nDigitized by vj oogle\n\nPARZIVAL\n\npoem of that name, son of the Grade Emperor Alexander and Surdaraour, sister to\nGawain, cf. Book xil Malory has Sir Qegis, probably the same name.\n\nPage 190, line 1002— 4 Twelve spears of Angram.' Angram was probably in India, and\nnoted for its steel Oraste-Genteaein seems to be the name of the country from which the\nreed, or bamboo, was brought Cf. Book yii. pp. 2x8, 219.\n\nTRADITIONAL EVENTS\n\nMeeting with army of Meljanx of Lys;\nGawain takes part in the tournament, and\noverthrows Meljans.\n\nChr&ien: Perceval relates the same\nincident, with the difference that Perceval\novercomes both Gawain and Melians.\n\nIntroduction, line 1-16—This passage is somewhat obscure, but the meaning appears\nto be that the poet thinks he may possibly be blamed for leaving the history of Parzhral\nhis chief hero, to follow the fortunes of Gawain; and would excuse himself for so doing by\nthe plea of fidelity to his source. Very few of the romances of this date can be considered\noriginal works in the sense in which we would now employ that term; they were mostly a\nre-statement, or re-combining of traditional material, and it was a point of honour to\nadhere closely, in the march of incident, to the original form, though the poet was free to\ndo as Wolfram has done, and introduce personal and contemporary allusions, or give his\nown interpretation of the meaning of the tale. The fact that Wolfram here so strongly\nblames those who depart from the traditional form of the story, and at the end of his\npoem specially accuses Chretien of having sinned in this way, seems a strong argument\nagainst the theory that Chrdtien, and Chrfetien alone, was Wolfram’s source of information.\n\nPagei95, lines—' Gawain .* Gauvain (French), Gvtchlmai (Welsh). In all the earlier ver¬\nsions of the Grail story this knight plays a part only secondary to that of the chief hero\nPerceval Certain episodes of which he is sole hero, in Chretien as in Wolfram, break the\ncourse of the Perceval story, though Wolfram, with considerable skill, has brought them into\nclose connection with the main thread of the legend. With Chretien's continuaiors, too.\nGawain is an important character, he also visits the Grail Castle and fails to ask the question;\nand a German version of the Grail legend, Diu Krdne, by Heinrich von Turlin, makes him\nthe chief hero, it is he who achieves the Quest and heals Anfortas. It is noticeable that\nnone of the earlier versions know anything of either Lancelot or Galahad as Grail-seekers;\nWolfram does mention the former, but only incidentally, and throughout bis poem be\nevidently looks upon Gawain as the typical Arthurian knight, the pride and glory of die\nRound Table. It is curious that, though he feels himself compelled to apologise for some of\nthe characters, to make an elaborate defence for Kay, and find excuses for Kondwiramur,\nWolfram never has a word of blame for Gawain, and strong as the contrast is between his\nmorality and that of Parzival, he certainly never draws a comparison to the disadvantage\nof the former; as husband of Orgeluse and lord of the Cbftteau Merveil, Gawain's lot in\nlife is brilliant enough to awaken the envy of Kay who is jealous for King Arthur’s honour.\nThe whole presentment of Gawain in the poem is an eloquent commentary on the moral\nteaching of the original Arthurian legend, of which he is the oldest representative.\nLater compilers seem to have felt this, and as the legend gradually became eedesiastidsed,\nand assumed the form of a religious romance, so the original heroes of the story were\n\nDigitized by Google\n\nNOTES\n\ngradually supplanted by others, whose characters, in the opinion of monkish compilers lent '\nthemselves more to purposes of moral edification. Thus Perceval the married man was ,\nforced to yield to Galahad the celibate, and, though he was never driven out of the story, j\nwas relegated to a secondary position; and Gawain, whose character in the early\nromances defied any attempt at converting him into a moral example, became merely a foil 1\nto the superior virtue of his companions, while the adventures originally ascribed to him ,\nwere passed over to the repentant sinner Lancelot The order of Grail heroes seems to\nhave been as follows: Perceval, Gawain ; Perceval, Gawain, Lancelot; Galahad, Perceval,\nand Lan c elot. It is in this last order that they have come down to us through Malory’s\nredaction of the legends.\n\nPage 196, line 34—* The stud from Monsalvdsch came.* Cf. Book IX. p. 273, where\nParrivaTs possession of a Grail-steed leads to his being mistaken for L&hekan.\n\nPage 198, line 96—‘ Meljakans* Cf. Book ill. p. 7a and note.\n\nPage 198, line 105—' Meljans of Lys' It will be seen, from the list of traditional events\ngiven above, that this character appears in other versions of the Perceval legends. Though\nthe context is different, the name with but little variation appears in other of the Grail\nromances, Malory has Melias de Lile, in every instance the name indicates a French origin.\n\nPage 198, line 119—' IAppaut* The name of this character in Chrfttien is Tiebaut of\nTintaguel, the German is evidently a rendering of this French name. Tintagud seems to\npoint to a Keltic original.\n\nPage 199, line 124—* Obit and Obilot.* Bartsch considers that both these names are\nderived from a French source, Obie, from the verb obier, signifying excitable, passionate;\nObilot, from the French belot, a fair child. In Chr&ien the sisters are unnamed, but the\nyounger is called La fucikle as monos petites.\n\nPage 199, line 136—' Galas and Annora* Here we learn, for the first time, the name\nof Galoes’ love, cf. Book il p. 46 and note. Annora is the same name as Eleanor.\n\nPage aoo, line x68— 4 Lisavander' The French has several variations of this name,\nTeudaves, Travezdatcs, Trahedavet,\n\nPage 205, line 318, and p. 219, line781—* A charger the king bestrode* This is an\nallusion to the captivity of Queen Guinevere and her rescue by Lancelot Kay was\namong her would-be liberators, and was smitten by Meljakans: * enbor fis dem satele hin,\ndas in ein ast der helm gevienc, und bt der gurgelen hienc.' This incident is related in Hart¬\nmann’s Iwein ; but the subsequent freeing of the queen by Lancelot, referred to on p.\n2x9, is taken from Chretien’s Chevalier de la Charrette. The adventure is again alluded\nto in Book xii.\n\nPage axo, line 493—* Gawain and Obilot.* Though Chretien and Wolfram agree here\nin the main outline of the story, yet the details differ completely, and the episode as\nrelated by the German poet is far more graceful and poetical in treatment. In 'Chrttien\nthe elder sister strikes the younger in the face, and it is in order to avenge this insult that\nthe child begs Gawain to fight for her. It iS the father, and not the child herself, who\n\nsuggests presenting the knight with a token; be bids Gawain at first pay no attention to\nher request, and there is no trace of the pride and affection with which Lippaut evidently\nregards both his daughters, or of the confidence between father and child which is so\ncharming a feature in Wolfram's poem. Gawain, according to Chretien, does not present\nhis little lady with the captured monarch, but only with his steed, a compliment she shares\ntoo with his hostess and her daughters. In the French poet we have nothing of the\namusing assumption of maiden dignity by the child Obilot, or of the graceful courtesy,\nhalf serious, half laughing, with which Gawain falls in with her whim, and sustains his\npart in the pretty play. Critics have bestowed much praise on this book, and on the\n\ncharacter of the child Obilot, and some have thought that,\n\nVOL. L\n\n. in the picture of father and\n\nX\n\nPARZIVAL\n\nchild, and in the words pat into Lippaat's month, we have a glimpse of die home life of\n(be poet, and an expression of personal feeling. In IVillehalm, Wolfram refers to his\ndaughter’s dolls, and throughout his poems he frequently allude* to children, their ways,\nand their amusements. However that may be, nowhere else in the poem does Gaw ai n\nappear to so much advantage as in this episode.\n\nPage air, line 53a—' Partivai: Cf. Book vi. p. 188, line 941.\n\nPage ai6, Kne 668—* Even new shall the Erfurt vineyards* ete. An allusion to the siege\nof Erfurt by the Landgrave Herman in 1303. As the poet speaks of the traces of strife as\nbeing yet visible, this book of the Parrival must have been written not long after that data\n\nPage 3x7, line 715, and seq.—' The captivt Breton knights * It is doubtful to what\nromance Wolfram here makes allusion. Chrfeien, in his Chevalier la Charrette , relates\nthe capture of some of Arthur’s knights by King Bagdemagns—Poidflconjonz, who\nMeljakanz carried off Guinevere, but they were released by Lancelot. Wolfram seems to\nhave known another version of the story, as he evidently did know a romance dealing with\nthe fete of Arthur’s son, Ilinot, of whom we know nothing. He refers to this at length\nfn Book xii. Cluse seems to betoken an enclosed space, a ravine, Chrfeien calls it\nLe passage des fierres —The Gampilon was a fabulous beast of the dragon type, also\nmentioned in the Gudrun.\n\nPage 318, line 733—’ The Red Knight* It is worth noticing that, throughout the Gawain\nepisodes, Wolfram never loses sight of his principal hero; if Parrival does not appear\npersonally, as he does in this book, he is always alluded to in direct connection with the\ndevelopment of the story, e.g. t Book vin. pp. 343, 243. This is not the case in Chretien,\nwhere the Gawain episodes are entirely independent Some critics have evolved an\nelaborate theory to account for the importance assigned to Gawain in this and following\nbooks, and maintain that Wolfram felt that while Parrival was a prey to spiritual doubt\nand despair, it was more artistic to keep him in the background than to make him the\nhero of a series of chivalrous adventures. The more probable solution seems to be exactly\nthe opposite, viz., that the Gawain episodes were already introduced into the legend,\nthat Wolfram, or his source, felt it a flaw that they should have so little connection with\nthe main thread of the story, and therefore conceived the idea of introducing the principal\nhero, and, by keeping him always more or less en Evidence , making it possible to weave\nthe Gawain adventures into the-febric of the legend, instead of leaving them an e xerts-\ncence on its surface—a conception which was finally perfected by the connection of\nOifduse, Gawain’s lady-love, with both Parrival and Anfortas, thereby bringing all the\ndifferent elements of the tale into touch each with the other.\n\nTRADITIONAL EVENTS\n\nArrival of Gawain at castle; committed un\ncare of lady to whom be makes love; is I Chrftien: Peredur.\nattacked by her people and defends himself j\nwith a chess-boairi. J\n\n*Th e Perceval gives an account of an adventure with a lady and a chess-board of which\nPerceval is the hero, but the circumstances differ entirely, being similar to those of an\nepisode found in Gautier de Doulens and also in Peredur.\n\nDigitized by vjiOO^IC\n\nNOTES\n\nPage 9*9, line Ashalon.' The name of this dty in Chrttien fa Escavafion,\napparently a variant of Avalon. The name in Wolfram may be either a misunderstanding\nof the French original, or it fa not impossible that Askaloo, being well known to the\nCrusaders of that time, was purposely substituted for a similar sounding-title.\n\nPage 330, line 06—' Alneas and Dido.' An allusion to the Alneid of Heinrich won\nVeldeck, to which Wolfram often refers. We learn from line iai that the writer was\nalready dead. Cf. note. Book vl\n\nPhge 230, line 41—' Where Magadan reigned as Monarch.' CL Book I. p. 31, and\nBook ix. p. 363. There fa evidently a confusion here between the fairy and her kingdom.\nFay-Morgan fa, of course, the fairy-queen, and the name seems later to have been trans¬\nferred to Arthur’s sister, who fa called Morgan le Fay in Malory. Terre-de-la-schoie, given\nin Book l as the name of the lady, fa her kingdom; the confusion probably arises from a\nminmiiM-aianHittg of the French source. We find, on p. 240, that the mother of King\nVergulacht, Fleurdamur, was sister to Gamuret, consequently Parrival and Vergulacht\nare first cousins, and we are meant to understand that Gawaiu, who, as a lad, had seen\nGamuret at Kanvoleis (Book II. p. 39), was struck by the king’s likeness to bis uncle and\ncousin, though he evidently knows nothing of the relationship; cf. Appendix A far notes\non the supposed origin of the Angevin race.\n\nPage 231, line 58—* Not sack as in Kariddl* This fa the longest of the many\nallnsions to the Brec of Hartmann von Aue, and refers to the same Incident as Book in.\np. 81, cL note on passage. •\n\nPage 33a, line 106—* The Margravine of Heitstein' This name varies greatly in the\nMSS., but both Ijtchmann and Bartsch give the reading in the text. The Margravine\nmentioned fa identified with the wife of Berchtokl won Chamrn and Vohburg, who died in\n\nZ304.\n\nPage 333, line 146—* Of my father’s sister,' etc. This line fa curious as giving a very\nearly instance of a play upon words familiar to us in modern pussies. Gawain, of course,\nsimply states that he fa 1 hfa father’s son,’ and gives the queen no information whatever\nas to his birth.\n\nPage 334, line 181, and seq. —' At length did shechamceon sente chess-men,* etc. It should\nbe noted that chess-men, in the Middle Ages, were often of a very large sise, and would\nform no despicable weapons. In Chretien's version of the incident he specially speaks of\nthese as ten times larger than other chess-men, and of very hard ivory. Adventures in\nwhich a chess-board plays a part are of not infrequent occurrence in the Grail romances.\n\nPage 334, line 190—' The Burger maids cf Tollenstdn.* ToUenstein fa a town in the\nneighbourhood of Eschenbach; the allusion fa evidently to some kind of Carnival sports\nheld there. Mock Tournaments, in which women took part, are often alluded to in old\nFrench and German poems. The point of the allusion evidently fa that they fought for\nmere sport, while Antikonie fought in defence of her guest, and her action fa therefore held\nthe more praiseworthy.\n\nPage 335, line ssz —* The height who to battle bade him.* Cf. Book vi. p. 184 and\nnote.\n\nPage 83d, line 357—' With a lance-thrust by BkunAt.* Ekunftt has been already\nnamed in Book ill. p. 99. It seems doubtful whence Wolfram derived this incident.\n\nPage 338, line 316—* As Kid himself hath told us.* This fa the first time Wolfram\nnames the source whence he drew his poem. It has already been noted in the Introduction\nthat the exfatenoe of this Kiot fa a matter of debate, as no poem of hfa has come down to\nus, and apparently no other writer mentions hfa name. This passage should be compared\nwith Book ix. p. a6a, where the nature of the mb. in which Kiot found the story of\nParxival and the Grail fa stated. It certainly seems dear that Wolfram had a source of\n\nDigitized by V ^.oogie\n\n3*4\n\nPARZIVAL\n\ninformation other than the poem of Chretien de Troyes; his other statements as to con¬\ntemporary events and contemporary literature are perfectly accurate, and we do not find\nhim inventing feigned names for other writers of the day; it therefore seems somew ha t\nunreasonable to conclude, simply because we know nothing of Kiot's work, that Wolfram\nhere, and in other passages, is, to put it mildly, inventing an elaborate fiction. The fact\nof the great popularity obtained by Chretien’s version of the Grail legend is quite enough\nto account for the disappearance of a version which, for some reason or other (very\nprobably its curious account of the Grail), had failed to attract the popular fancy.\n\nPage 240, line 363—• If Tumus thou fain wouldst be,* An allusion to the ARneid of\nHeinrich von Veldeck, where Turnus reproaches Trances for cowardice, and is answered\nin much the same strain as Liddamus answers KingrimurseL\n\nPage 240, line 387— 4 Nay, why should I be a Wolfhartt* This passage to line 398 b\nan allusion to the great German epic, the Niebelungenlied , the various lays composing\nwhich seem to have been brought into order and welded into a literary whole about this\ntime. Wolfram's version of the cook’s appeal to Gunther varies slightly from the received\ntext and probably represents an older form.\n\nPage 241, line 407—' Sibeck n/er drew a sword * This is an allusion to the story of\nDietrich von Berne, parts of which were incorporated in the Niebelungenlied , where,\nhowever, this special incident is not to be found. Ermenrich was unde to Dietrich and\nEmperor of Rome; Sibech, who seems to have been as faithless as he was cowardly, to\navenge a personal injury, counselled the Emperor to a course which brought about the\nruin of himself and his people.\n\nPage 242, line 452— 4 The wood Leektamreis* Tamreis, as we find from Book XiL, is\nthe name of a tree, this proper name seems to be combined from Lah, old French near,\nand tamreis (tamarisk?). The knight is, of course, PartivaL Chretien has not this\ninddent; which is a proof of Wolfram's superior skill in controlling the thread of his\nstory.\n\nPage 245, line 541— 1 At Schoie-de-la-Kurt.' Cf. note to Book in., where are find\nthe account of this venture, and of the death of Gurzgrei, son of Gumemanz. Ganddus\nis the brother of Schionatulander, Sigunl's love.\n\nPage 247, line 597—' To the Grail must his pathway wend,* It is a very curious\nfeature, both in this poem and in that of Chretien, that the Grail Quest, undertaken by\nGawain, is allowed to drop into oblivion. Wolfram only makes one more allusion to it.\nBook XI., and Chretien apparently ignores it altogether. In other versions of the story,\nand notably in Chretien's continuators, the achievement of the Grail Quest by Gawain is\nan important feature. It is true that Chretien's portion of the Conte breaks off short\nbefore the end of the Gawain episode, and that those who maintain that Wolfram had no\nother source than Chretien point to this as a proof of their theory, urging that had\nChretien finished the poem he would undoubtedly have brought Gawain to Monsalvisch,\nand that Wolfram, deserted by his source at this point, carried the Gawain Quest no\nfurther. But it must be noted that Wolfram, who, according to this theory, has hitherto\nfollowed Chretien with remarkable fidelity, shows no embarrassment at the loss of his\nguide, but, by bringing Gawain promptly into touch with Panrival, finishes his poem in a\nthoroughly coherent and harmonious manner, his conclusion agreeing, in certain peculiar\nfeatures, with his Introduction, which, also, is unknown to Chretien. The simplest\nsolution appears to be that both Chretien and Wolfram were in possession of a common\n\nsource, wherein the Gawain episodes were presented in an incomplete and abbreviated\nform. Mr. Nutt points out that the Gawain Quest, as related by Chretien's continuators,\nnot only fails to agree with Chretien's commencement, but also presents features more\narchaic than those of the Perceval Quest.\n\nDigitized by vjiOOQlC\n\nNOTES\n\n3*5\n\nTRADITIONAL EVENTS *\n\nHero meets with pilgrims who reproach'\nhim for bearing arms on Good Friday, and\ndirect him to a hermit, who points out his\nsins and gives him absolution.\n\nChrCtien: Feredur: Perceval.\n\nIntroduction to line 25. This spirited opening, with its invocation of the embodied\n* Frau Aventhire,’ is peculiar to Wolfram. The entire episode is much more briefly treated\nby Chretien, who brings his hero at once in contact with the pilgrims, and has neither the\nmeeting with Sigunt nor the combat with the Grail knight.\n\nPage 251, line 5— 4 Frau Aventivn* This is a personification of the 'story * and of the\nspirit of romantic story-telling. Grimm (A 7 . Sckr, i. 83-112) claims that we have here a\nsurvival of the personifying instinct which led the northern poets to make 'Saga* a\ndaughter of Odin. The word itself is simply taken over from French romance where\nor diet tAventun is a standing initial formula, in which Aventure exactly renders the\nmaere of the opening quatrain of the Niehelnngenlied. —[A.N.]\n\nPage 251, line 6—' Whom Kondrii, to find the Grail,* Cf. Book VI. p. 187.\n\nPage 252, line 34—* The sword that Anfertas gave him* Cf. Book V. pp. 137 and 144,\nand note.\n\nPage 252, line 47—' Sehionatulauder and Siguni.* This is Pamval's third interview\nwith his cousin, who has a much more important rdle assigned to her in this poem than in\nthe other romances. The hero meets her at every important crisis in his life; on his first\nentrance into the world, Book 111. p. 79; after his visit to the Grail Castle, Book v. p. 141;\nnow, previous to his interview with the hermit; and finally, in Book xvi. after he has won\nthe Grail kingdom and been reunited to his wife, he finds her dead, and buries her with her\nlover. Sigunl's parentage is fully given on p. 274 of this book.\n\nPage 257, line 204—' The Templar hold,* This identification of the knights of the\nGrail with the Templars (Templdsen) is a marked peculiarity of Wolfram’s poem.\nNothing at all answering to the Grail kingdom and its organisation, as described in the\nParsival, is to be found elsewhere. The introduction of this spiritual knighthood, chosen\nby Heaven, and, with special exceptions, vowed to celibacy, seems intended as a contrast\nwith, and protest against, the ideal of worldly chivalry and lax morality portrayed in\nArthur's court. Are we to attribute this feature of the poem to Wolfram himself or to his\nsource? Judging from the value Wolfram placed upon fidelity to tradition it seems\nscarcely probable that he would have departed so for from his model as to introduce such\nan entirely new and striking element into the story; nor have we any trace of the poet-\nknight's connection with the order of Templars; but if the writer of the admitted French\nsource was an Angevin, who had been in the East during the Angevin rule in Jerusalem,\nthe connection is easily explained. Certainly, to judge from the freedom with which the\nintroduction to the story has been handled, 4 Riot’ does not seem to have been hampered\nwith an undue respect for the traditional form of the legend.\n\nPage258, line 223—' NorLdhelein , nor Kingrisein , etc* Kingrisein is the father of\nVergulacht, supposed to have been slain by Gawain, cf Book vm. p. 240. King Gnuno-\nplays an important part in the poem from Book xu. onward. Count Laskoit, cf\n\nBook in. p. 99.\n\nDigitized by\n\nGoogle\n\nPARZ1VAL\n\n3*\n\nPage 958, line 930, and seq,—' On* meriting the ground was snow-clad ,* Cf. referenc e\nto spring snow in Book vi. p. 160. The pilgrim train met by Par rival differs in the\nversions. The Montpellier MS. of Chrfeien has three knights and ten ladies; other mss.\none knight and twenty ladies. Wolfram's account is more natural and more poetical.\n\nPage 959, line 963—* Dost thou mean Him, etc* The address of the knight in Chrfitien\nis longer and conceived in quite a different spirit. It contains one rema r ka b l e passage;\nspeaking of the Crucifixion the knight says: ' Li fol Jmis—ton devroit tuer comm* ciens,* a\nspeech entirely out of keeping with the spirit of love and charity characterising Wolfram's\nOld Knight, and Hermit. The German poem is, throughout, remarkable for the wide\nspirit of t olera nce displayed towards those outside the Christian pale; note, e,g„ Book 1.\nand espedlSfly the character of Feirefis as depicted in the two closing books of the work.\nThe religious teaching in this ninth book is not only fuller than in Chrftiea, but seems\nbased on a much clearer realisation of the position of the individual soul towards its\nCreator. The elementary truths of Christianity are much more hilly stated, and display a\nfamiliarity with the theological speculations of the day which raiders them peculiarly\ninteresting. There is no either, in Chrfitien to the fine sp ee ch e s which Wolfram\n\nputs into the mouth of his hero. The whole episode in the French poem lacks the dignity\nand impressiveness which stamp it in the German version; it is in this book, and in the\naccount of ParavaTs boyhood, that Wolfram’s poetical genius touches its highest p oint,\nand his superiority to Chrfeaen is most dearly seen.\n\nPage 361, line 337— 4 Towards Fontaine Sammge,* etc, CL Book v. p. 151.\n\nPage 361, line 346—' Kiot,* Cf. note to Book viil It is noticeable that there is no\ncorresponding passage to this in Chretien; the explanation of the Grail mystery given in\nthe Conte du Great is due to Chretien's continuators, and Occurs in the later part of\nthe poem.\n\nPage 962, line 359—* FUgetanis.' A curious contradiction will be noted here. A few\nlines above we read that no heathen skill could have revealed the mysteries of the Grail,\nand yet apparently it was a heathen who first wrote of them. The whole account of the\nthe Grail reads like a not-too-successful attempt to Christianise a purely pagan legend.\n\nPage 963, line 383—' And in Britain, France, and Ireland, etc * Cf. Appendix A and\nnote on Mazadan, Book viu. Nevertheless, the connection of the Grail race with the\nHouse of Anjou, save through Herzeleide’s marriage with Gamuret, is nowhere stated, nor\nhow Titurel was descended from Mazadan, the ancestor alike of Arthur and of Gamuret.\n\nPage 365, line 465— 1 The altar and shrine,* Wolfram appears to be absolutely correct\nhere; during the Middle Ages, a shrine, os-reliquary, was generally placed on the altar, the\nuse of a cross was of comparatively late date. It is curious that Chr&ien, otherwise more\necclesiastical in his details than Wolfram, has missed the characteristic feature of the\nstripped altar; on the other hand, he notes that Perceval spends Easter with the\nHermit, and receives the Sacrament, while Wolfram passes Easter over without mention.\n(It is rather odd to find Chretien's Hermit saying Mass on Good Friday I)\n\nPage 367, line 531—* Ashtaroth Bartsch says that these names are derived from\nTalmudic tradition; Belcimon being Baal-Sehemen, a god of the Syrians; Belet, the\nBaal of the Chaldeans. Rhadamant is, of course, the Greek ruler of the under-worid.\n\nPage 967, line 533. and seq .—' When Lucifer and his angels,* The belief that the\ncreation of man was directly connected with the fall of the rebel angels was very wide¬\nspread, though the relation of the two as cause and effect was sometimes the rever s e of\nthat stated here. None of the editions of the Panival give a direct reference to the source\nof the curious * riddling' passage which follows, bat the theory of the maidenhood of the\n\nearth was a favourite one with Medieval writers.\n\nPage 968, line 579 —Plato and the Sibyls, ' A curious proof of the belief of the Mediaeval\n\nDigitized by Google\n\nNOTES 3*7\n\nChurch in the Christian nature of the Sibylline prophecies is fou nd in the first line of\nthe Dies I ret :\n\n' Dies Ine, Dies Ilia,\n\nSohret M P clum in farina\nTeste Darid cut Sibylla.*\n\nPage 270* line 6x5, and seq, — 'The GraiV The account of the Grail given by Wolfram\nis most startling, differing as it does from every other account which has come down to\nus. Wolfram evidently knows nothing whatever of the traditional * vessel of the Last\nSupper,' though the fact that the virtue of the stone is renewed every Good Friday by a\nHost brought from Heaven seems to indicate that he had some idea of a connection\nbetween the Grail and the Passion of our Lord. Various theories have been suggested\nto account for the choice of a precious stone as the sacred talisman; Birch Hirschfeld\nmaintains that it arose entirely from a misunderstanding of Chretien’s text, the French poet\ndescribing the Grail as follows:\n\n1 Dc fin or —1 run Wott;\n\nPkrMpnHMMiavoit\nSignal, dasuuotaaaiaaiaras.\n\nDas plus rices at das plus dares\nQui el moot u an dare *oient.’\n\nBut how Wolfram, who, in other instances appears to have understood his French source\ncorrectly, here came to represent an object of gold, adorned with many precious stones, as\na precious stone, does not appear. And it must be noted that this importance assigned to\na jewel is not out of keeping with the rest of the poem. From the jewel of Anflisl, the\nruby crown of Belakanl, and the diamond helmet of Eisenhart in the first book, to the long\nlist of precious stones adorning the couch of Anfortas in the last, the constant mention of\njewels is a distinct feature of Wolfram's version, and cannot be paralleled by anything in\nChrfttien. Moreover, in two other instances, vis. the armour of Feirefis in Book xv., apd\nthe couch of Anfortas already mentioned, mystical and strengthening powers are attri¬\nbuted to them. The mss. vary in their spelling of the stone, giving Lapis, Lapsit ,\nJasp is , exillis, exilix or erillis ; and it is impossible to identify the stone of the Grail with\nany known jewel The fact that Wolfram alone of all the writers of this cycle gives this\nversion of the legend, seems to point rather to a peculiarity in his source than to a genuine\ntradition of the origin of the Grail-myth. In any case it is most probable that the responsi¬\nbility for the statement rests with the author of Wolfram’s French source rather than with\nWolfram himself,\n\nPage 271, line 665—* They %oho took no fart in the conflict This account of the\nneutral angels is partially contradicted by Trevrezent in Book xvi. during his last inter¬\nview with Parzivsd, when he openly admits that he had spoken untruly in order to induce\nParrival to give up his Quest for the Grail. This contradiction introduces a good deal of\nuncertainty as to what really is the moral aim of the poem.\n\nPage 273, line 711— 1 The white dove I set on its housing.' This, the badge of the\nGrail knights, is peculiar to the German poem. Those familiar with Wagner's Parsifal\nwill not need to be reminded that the dove and the swan are represented by him as the\nsacred birds of the GraiL The connection with the swan will be found in Book xvi.\n\nPage 273, line 737—* O than son of my sister The relationship of unde and nephew\nbetween the hermit and the hero of the Quest obtains in most of the versions. The rela¬\ntionship with the wounded king varies, sometimes he is the hero's grandfather.\n\nPage 274, line 759—* Thou wait the beast that hung * etc, CL Book il p. 58. This\n\nfoddent of the mother’s dream is peculiar to Wolfram.\n\nDigitized by Google\n\nPARZIVAL\n\nPage 974, 771—' Repatsse de Schoie.' Cf. Book V. p. 135 and Book XVL S\n\nfinally marries Feirefis, Parzival’s half-brother.\n\nPage 975, line 785 —'But if lovt the Grail King seeheth .' This explanation of t\nwound of Anfortas as the punishment of unlawful love is peculiar to Wolfram, and is\naccordance with the superior depth and spirituality of his treatment of the legend. In 1\nother versions the king is wounded in battle or accidentally. The various remedies tr\nfor the wound, related on pp. 976,277, give a curious idea of the surgical skill of the Mid\nAges, and seem drawn from a mixture of Oriental and classical sources. The names\nline 830 are derived from the Greek, and signify various serpents, with the exception\nEcidemon, which we learn in Book xv. was an animal greatly feared by snakes, perte\nthe Ichneumon. The reference to A£neas and the Sibyl is from the /Enoid of Heinr\nvon Veldeck.\n\nThe legend of the pelican is well known, and the first part of the passage referring\nthe unicorn, its love for a spotless maiden, was a widespread fiction of the Mediae\ntimes, but the assertion that the carbuncle is found under the unicorn’s horn seems pecnl\nto Wolfram, and illustrates what has been said above as to his employment of preck\nstones.\n\nOn p. 981 we find a full account of the influence of the planets upon the wound.\n\nPage 978, line 867—* A knight should come to the castle This promised healing\nthe king by means of a question put by the hero is a marked 1 folk-lore' feature of ’\ntale. Mr. Nutt points out in his Studies that in the Grail legend we have a version\nthe well-known visit to a magic castle influenced by two distinct formulas familiar to fo\nlore students, (a) where the object of the hero is to avenge the death, or wounding, o\nrelative—the Feud-quest; (6) to release the inhabitants of the castle from an enchanter\n—the un-spelling quest The bleeding lance seems to be connected with the first (pexiu\nalso the sword, but its employment both in Wolfram and Chrfttien is so enigmatic that\nis difficult to know what import to attach to it), the question with the second. The fo\nof the question differs here; in all the other versions it is connected with the Grail: * Wh\nserve they with the Grail ?' Here, directly with the wounded king, ' What aileth thee, ra\nuncle?' Birch Hirschfeld maintains, first, that the question was a * harmless inventk\nof a predecessor of Chretien's (thus ignoring the archaic character of the indden\nsecondly, that Wolfram, having misunderstood Chretien’s account of the Grail, was nan\nally compelled to invent a fresh question. Of the two, Wolfram's question seems d\ntinctly the more natural, and the more likely to occur to the mind of a simple youth li\nParzival; and he has also made much better use of the incident. It is Par rival’s failure\nthe spirit of charity, in the love due * as a man to men,' that constitutes the sin of the omitt\nquestion. Mr. Nutt well remarks that 1 It is the insistence upon charity as the herald ai\ntoken of spiritual perfection that makes the grandeur of Wolfram's poem.'\n\nPage 983, line 1038—' If a land be without a ruler' Here we have the ger m of t\nwell-known story of Lohengrin, related in Book xvi. We learn from this passage th\nLohengrin's mission was no isolated instance, but a part of the office of the Grail knighi\nWolfram's whole presentment of the Grail kingdom, as won by an act of love to a feUo*\nman, and used for the benefit of others, offers an ideal, not only curiously modern in too\nbut in striking contrast to the glorification of spiritual selfishness which we find in oth\nGrail romances. Elsewhere, the aim of the achiever of the Quest is purely to save his on\nsoul, and, the task accomplished, he passes away leaving the world none the better fi\nhis work. If we look at the concluding lines of the poem, Book xvi., we shall find th\nWolfram had quite a different idea of a man's duty to the world of his day.\n\nPage 283. line 1045 —*King Kastis wooed HerseUide.' Cf. Book 11. p. 48.\n\nPage 284, line 1070—-The account of Trevrezent's wanderings is curious, as it mixes 6\n\nDigitized by\n\nGoogle\n\nNOTES\n\n3*9\n\nfabulous places such as Agremontin, the home of the Salamanders, and Fay-Morgan,\nwith such well-known names as Seville, Sicily, and Aquilea. Rohas has been identified\nwith a range of mountains In Styrla; CeUi is also in Styria. The derivation of * Gandein '\nfrom a Styrian town is very curious. Whether the name was in Wolfram’s source or not,\nwe cannot decide, but the connection can only have been introduced by the German poet.\n\nPage a86, line 1127—' Two mortal sins.* It is curious that in no other version of the\nstory is the slaying of the Red Knight regarded as a sin. Here, however, it is quite in\nkeeping with the pronounced knightly character of the poem. Ither is Parrival’s near\nkinsman, apparently both cousin, and unde by marriage (lines 1x08 and 1119), and to fight\nwith one connected either by the tie of blood or of friendship is regarded throughout as a\nbreach of knightly faith, cf. Books xrv. and xv. where Parzival fights, unwittingly, with\nGawain and Feirefis. In Chretien the hermit tells Perceval that it is his sin in causing\nthe death of his mother which has sealed his lips before the Grail; Wolfram seems to\nregard his silence independently, and, as noted above, the sin, there, seems to be failure in\ncharity and in recognising the bond of universal brotherhood; which failure, indeed, is at\n‘he root of the * two mortal sins.’\n\nPage 267, line 1159—' Titurcl. ’ The father of the Fisher King is not named in\nChretien, and indeed is only alluded to in an obscure and enigmatical passage as being\nnourished by the Grail. This statement is peculiar to these two writers, and seems to\n.ndicate that they were in possession of a common source.\n\nPage 287, line 1169— * An thou wouldst that iky life be adomid.' The passage which\nfollows here to line 1180 should be noted, as it seems to be an interpolation; it has no\nxmnection whatever with the context, and is in quite a different tone from the knightly and\njnecclesiastical character of the rest of Trevrezent’s teaching.\n\nVOL. I.\n\nDigitized by LjOOQle\n\nY\n\nPrinted by T. and A. Constable, Printers to Her Majesty\nat the Edinburgh University Press\n\nDigitized by' ^ooQle\n\nWorks on Celtic Philology and Antiquities\n\nPUBLISHED OK SOLD BY\n\nDAVID NUTT, 270 STRAND.\n\nWAIFS AND STRAYS OF CELTIC TRADITION.\n\nSeries initiated and directed by Lord Archibald Campbell.\n\nDemy 8vo, cloth.\n\nARGYLLSHIRE SERIES. VOLUME I.\n\nCRAIGNISH TALES.\n\nCollected by the Rev. J. MacDougall ; and Notes on the War Dress of the\nCelts by Lord Archibald Campbell, xvi, 98 pages. 20 plates. 1889. 5s.\n\nVOLUME 11.\n\nPOLK AND HERO TALES.\n\nCollected, Edited (in Gaelic), and Translated by the Rev. D. MacInnes : with a\nStudy on the Development of the Ossianic Saga, and copious Notes by Alfred\nNutt, xxiv, 497 pages. Portrait of Campbell of Islay, and Two Illustrations by\nE. Grisrt. 1890. 15s.\n\nVOLUME III.\n\nPOLK AND HERO TALES.\n\nCollected, Edited (in Gaelic), Translated, and Annotated by the Rev. J.\nMacDougall ; with an Introduction by Alfred Nutt, and Three Illustrations\nby E. Grisbt. 350 pages. *. Doth. 10s. 6d.\n\nVOLUME IV.\n\nTHE PIANS:\n\nWeft Highland Tradition* of Pionn MacCnmhail and the Plana.\n\nCollected during the past forty years. Edited (in Gaelic) and Translated by the\nRev. J. G. Campbell of Tiree; with Introduction and Bibliographical Notes by\nAlfred Nutt. 8vo. 300 pages. Cloth. 10s. 6d.\n\nBESIDE THE FIRE.\n\nIRI8H GAELIC POLK STORIES.\n\nCollected, Edited, Translated, and Annotated by Douglas Hyde, M.A.; with\nAdditional Notes by Alfred Nutt. 8vo. lviii, 203 pages. C!5th. 7s. 6d.\n\nTHE IRI8H PRINTED IN IRISH CHARACTER.\n\nDigitized by\n\nGoogle\n\nWORKS ON CELTIC PHILOLOGY, BTC ,\n\nBY WHITLEY 3TOKE8, LL.D.\n\nOH THE CALENDAR OF OBNGUS. Comprising Text, Translation, Glossarial Index,\nNotes. 4to. 188a xxxi, 55a pp. 18s.\n\n1ALTAIR NA RANH (Psalter of the Staves or Quatrains). A Collection of early\nMiddle-Irish Poems. With Glossary. 4to. 1883. vi, 153 pp. 7s. 6d.\n\nTHE BODLET DINNBHENGHAS. Edited, Translated, and Annotated. 8va 1892.\n2s. 6d.\n\nTHE EDINEUROH DiNMIHBHCHAi. Edited, Translated, and Annotated. 8m\n1893. **• 6d-\n\n♦*, The Dinnshenchas is an eleventh-century collectioo of topographical legends, and one of the\nmost valuable and authentic memorials of Irish mythology and legend. These two publications rive\nnearly three-fourths of the collection as preserved in Irish mss. The bulk of the Dmnshenchas has\nnever been published before, either in Irish or in English.\n\nBY PROFESSOR KUNO MEYER.\n\nCATS FDVNTRAGA. Edited, with English Translation. Small 4to. 1885. xxh,\n115 pp. 6s.\n\nMERUGUD UHJX KAIOO LEIRTIS. The Irish Odyssey. Edited, with Notes,\nTranslation, and a Glossary. 8vo. 1886. xii, 36 pp. Cloth. Printed 00\nhandmade paper, with wide margins. 3s. *\n\nTHE VISION OF MAO OONGXINNB. Irish Text, English Translation (revision of\nHenness/s), Notes and Literary Introduction. Crown 8va 1890. liv, 21a pp.\nQoth. 10s. 6d.\n\n,% One of the curious and interesting remains of medieval Irish story-telling. A most v ig oro us\nand spirited Rabelaisian tale, of equal value to the student of literature or Irish legend.\n\nBY ALFRED NUTT.’\n\nSTUDIES ON THE UPEND OF THE HOLT GRAIL, with Especial Reference to the\nHypothesis of its Celtic Origin. Demy 8vo. xv, 281 pp. Qoth. 10s. 6d. net.\n\n* Une des contributions les plus prddeuses et les plus mdritoires qu'on ait encore a p por t de s I\n\nrddaircissement de ces questions difficiles et compliqufes.'—Mont. Gaston Paris in Rommmm.\n\n* These charming studies of the Grail legend .*--The A tkeneeum.\n\n* An achievement of profound erudition and masterly argument, and may be hailed as rede emin g\n\nEnglish scholarship from a long-standing reproach .*—Tme Scott O bser ve r.\n\nCELTIC MYTH AND RAPA. Report upon the Literature connected with this subject\n1887-1888. (Archaological Review, October 1888.) 2s. 6d.\n\nTHE BUDDHA’S ALMS-DISH AND THE LEGEND OF TRB HOLT GRAIL\n(.Archaological Review , June 1889.) 2s. 6d.\n\nCELTIC MTTH AND SAGA. Report upon the Literature connected with these\nsubjects, 1888-189a (Extract from Folk-Lore, June 189a) is. 6d.\n\nREPORT UPON THE CAMPBELL OF ISLAT MS*, in the Advocates’ Library at\nEdinburgh. (Extract from Folk-Lore, September 1890.) is.\n\nREVIEW OF HENNESSTS EDITION OF MB80A ULAD. (Archaological Review,\nMay 1889.) is. 6d.\n\nCRITICAL NOTES ON THE FOLK AND HERO TALES OF THE CELTS. (Celtic\n\nMagazine, August to October, 1887.) 5s.\n\nDigitized by Google\n\nDigitized by\n\nDigitized by\n\nDigitized by\n\nDigitized by\n\nDigitized by\n\nPRINCBTON UNIVERSITY LIBRARY\n\nThis book is duo on the latest date\nstamped below. Please return or renew\nby this date .\n\nDigitized by LjOOQle",
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