Page [171], line 183—'Greater marvel I ne'er may see.' Cf. Book IX. p. 267. This passage, with its practical unsaying of much that Trevrezent has said in Book IX., is extremely difficult of explanation. That there is a distinct discrepancy, not to say contradiction, between the statements of Book IX. and those of Book XVI. is undoubtedly the fact; the most probable solution appears to be that suggested in Excursus C at p. [194] of this volume; i.e. the original interpretation, that of Kiot, was purely religious, and it was that which Wolfram in Book IX. was mainly following; he himself, however, had grafted another meaning on to that originally suggested, that of salvation by fidelity to the knightly ideal, the power of the unverzagter mannes muot. By the time Wolfram had reached the end of the poem, he found that his interpretation had dominated that of Kiot, he had practically made Parzival do that which Trevrezent says is impossible ('Wouldst thou force thy God with thine anger?' Book IX. p. 267. 'Thou by thy wrath hast won blessing'), and this passage seems to be an attempt to harmonise these two conflicting ideas. It is certainly not easy of interpretation, for on the face of it, while Trevrezent is asserting the unchanging nature of God's decrees, as illustrated by the history of the rebel angels, he is also implying that Parzival himself has been the object of special and peculiar favour on the part of the Deity, and that the foreordained course of events has in his case been at least modified.
Page [172], line 213—'Duke Kiot of Katelangen.' Cf. Book IV. p. 107, and Book IX. p. 274.
Page [174], line 277—'When many a year had flown.' This is the only indication we have of the eventual recovery of Parzival's inheritance. From the emphasis laid upon the episode in Book III. one would have expected to find Parzival himself making some effort for the recovery of his kingdoms, but he never seems to have done so (cf. Notes to Book III. pp. 308, 309).
Page [174], line 302—'Schoysiané, the dead maid's mother.' In Wolfram's poem, Titurel, we find exactly the reverse of this statement; i.e. Siguné, whose mother died at her birth (as we are repeatedly told), was given into the care of the mother of Kondwiramur, and the two children were brought up together till Siguné was five years old, when Herzeleide persuaded Duke Kiot to transfer his daughter to her charge. How this discrepancy arose is not clear; Wolfram may perhaps have forgotten what he had said in Titurel, or he may have followed his French source.
Page [174]. line 306—'Nor my tale like the bow shall be bended.' Cf. Book V. p. 137.
Page [175], line 310—'A Templar of Patrigalt.' Cf. Book II. p. 39.
Page [175], line 319—'Garschiloie of Greenland.' Cf. Book V. p. 144. Greenland here is not to be understood as the Greenland we know, but as part of Norway. The Grail maidens have not been individually named before, though the Countess of Tenabroc and the daughter of Jernis were mentioned in Book V. pp. 133, 134. Florie of Lünel may be the daughter of the Count of Nonel named in conjunction with Jernis.
Page [177], line 373—'Claret, Morass, or Sinopel.' Morass seems to have been a wine made from mulberries; Sinopel, wine mixed with sweet syrups.
Page [178], line 411—'The Tourney hath fashions five.' Cf. Note to Book II. 'The Tourney.'
Page [178], line 434—'If he be a heathen.' This inability of the unbaptized to behold the Grail, and the renewal of the power of the stone every Good Friday are the two most direct proofs of the Christian nature of the Talisman to be found in the poem. As remarked in Note to Book IX., Wolfram never seems really to connect the Grail with the Passion of our Lord.