BOOK XVI
Page [165], line 5, and seq.—'Then he spake to the knights of Monsalväsch.' Those readers who are familiar with Wagner's Parzival will see in this speech of Anfortas to the knights, and his attempt to win death for himself by shutting his eyes to the Grail, the germ of the scene in the Grail Temple in Act III. of the Drama. It will be noted that here Anfortas does not injure any one but himself by this attempt at self-destruction. Titurel is still alive, cf. p. [178]. It is noteworthy that the knights still await the advent of the promised Healer; though, as we gather from Trevrezent's speech, Book IX. p. 278, 'The knight, he hath come, and hath left us,' they were aware that Parzival was he, and had failed to fulfil his mission.
Page [166], line 49—'Teriak.' Cf. Book IX. p. 278, Ambra=Amber.
Page [167], line 67, and seq.—'Carbuncle and Balas ruby,' etc. It has before been remarked that the belief in the virtue of precious stones was very real and very general in the Middle Ages. Similar lists are given by various writers, Albertus Magnus among them; and San Marte remarks that, if this list is compared with mediæval writings, it will be found that the names have not been put together in a haphazard fashion, but that the special virtue ascribed to each stone has a direct bearing on Anfortas' sufferings. Jewels, in the strict sense of the term, these stones are not exclusively, e.g. we find Asbestos and Pyrites among the list; the expression 'precious stones' was freely construed in those days. The Latin equivalent of all these names can be found in writings of the period, but it would scarcely be interesting to give a minute description and identification.
Page [169], line 119—'And e'en as was there the custom.' Cf. Book V. p. 132.
Page [169], line 130—'O'er-long have I waited.' Anfortas' speech to Parzival is curious; some critics have opined that he alone was not aware of the lately read Grail writing, and of Parzival's election to the Grail kingdom, and was, therefore, in doubt as to whether or not he was the destined Deliverer. But, if that were the case, how did he come not only to know Parzival's name, but to lay such stress upon it ('If Parzival men shall call thee, then, etc.'), i.e. 'If thou art indeed the chosen ruler of these knights, then exercise thine authority on my behalf.' We learn from Book IX. p. 271, that the name of the elect knights appeared on the Grail. If Anfortas had learnt it from Trevrezent, the only other source of information he could have had, he would have had no doubt of the identity of the promised Deliverer with the knight who had already paid an abortive visit to the Castle; as it is, he recognises him at once, but is in doubt whether he is the 'Parzival' named by the Grail. The meaning of his speech seems to be that Anfortas was unaware how far Parzival himself was acquainted with the rôle assigned to him, and feared to transgress the Grail's commandment, and risk the promised healing by saying too much.
Page [169], line 141—'Now say where the Grail It lieth?' It is remarkable that though Parzival is well aware of the nature of the question which he is to put to Anfortas, and of the happy results which will follow (p. [159]), yet he fully realises that this healing can only be brought about by the blessing of God; it is as God's Messenger, and not in his own power, that he speaks. He feels himself, and wishes the knights to regard him, merely as the instrument in God's hand; there is no trace of self-assertion or presumption in his action, the grace of humility has been fully won. The beautiful touch in lines 155-56 seems to show that to Anfortas, also, the long ordeal issued in distinct spiritual gain. It is worth noting that, from this point onwards, Anfortas is spoken of as a knight in the prime of life, worthy to be compared in skill and prowess with his nephew, Parzival, and excelling him in physical beauty; whereas Trevrezent, who was considerably the younger (cf. Book IX. p. 275), is always spoken of as an old man. This is, of course, due to the youth-preserving powers of the Grail (cf. Book IX. p. 270), so Répanse-de-Schoie, who had been in the service of the Grail from her childhood, would have retained the appearance of a young girl, and there is nothing surprising, therefore, in Feirefis becoming enamoured of her beauty.
Page [178], line 147—'By the mouth of His saint, Sylvester.' An allusion to a well-known story told of S. Sylvester; how when he was defending Christianity against a Jew, in the presence of the Emperor Constantine, he restored to life, by the invocation of Christ, a steer which the Jew had slain by whispering the most Holy Name into its ear, but had failed to revivify by the same means.
Page [170], line 168—'The wood when they fought of old.' Cf. Book VI. p. 160 and seq. This reunion of Parzival and Kondwiramur on the very spot where he had been overcome by the mystic love-trance is a most poetical feature of Wolfram's version, and one found nowhere else.