Book VIII. p. 233.

Page 46, lines 351-60. Galoes the king of Anjou has not been named before. The name occurs in Hartmann's _Erec_, and may have been borrowed from there. The name of his lady-love is given in Book VII. p. 199. The slayer of Galoes was Orilus, Book III. p. 77.

Page 48, line 406--'_No wife was she but a maiden_.' Book IX. p. 283, where a full account of Herzeleide's marriage will be found, '_Herzeleide_.' The modern German rendering of this name carries with it its own interpretation in the play of words familiar through Wagner's _Parsifal_, 'Ihr brach das Leid das Herz und Herzeleide starb.' But the original form, Herzeloyde, indicates, in Bartsch's opinion, a Southern French modification, _loyde_ being a variant of _hildis_, _oildis_. The name Rischoydè, we know in its form of Richilda, and Herzeloyde seems to come from the same root. Professor Rhys (_Arthurian Romance_, p. 180) has suggested derivation from the Welsh _argelwythes_ = 'the lady,' but the suggestion has not won general acceptance.

Page 54, line 614--'_The maid and her lands he won_.' Readers will doubtless remark the fact that though we meet with numerous allusions to marriages and marriage festivities throughout the poem, yet in no single instance is the marriage attended by a religious ceremony. This is an indication of the original date of the story, which testifies to a very early stage of social development. The original idea of marriage was that of a contract made by mutual consent publicly before witnesses, as we find here in the marriages of Gamuret with Belakané and Herzeleide, or later on in Book IV., the marriage of Parzival and Kondwiramur. The mutual promise being given and witnessed, the contract was complete, and the marriage might be consummated at once. The office of the Church seems at first to have been confined to conferring a benediction on a union already completed, and therefore we find that, even so late as the thirteenth century, the religious ceremony followed, and did not precede, the marriage night. San Marte, in his note on the subject, quotes more than one romance of this date where this is the case, and it was not till the idea of marriage as a sacrament had displaced that of marriage as a civil contract that the religious ceremony became essential to a valid union. The fact that Wolfram, with his high ideas of the binding nature of the marriage-vow, never once mentions the religious ceremony is a strong argument in favour of the presumption that the subject-matter of the _Parzival_ is considerably older than his treatment of it. Marriage between a Christian and a heathen was held to be null and void, and, according to the ideas of the age, Herzeleide was fully within her rights in claiming Gamuret as her husband and in regarding his previous marriage as non-existent. The costly presents made by the bridegroom, as for instance the gift of Waleis and Norgals to Herzeleide by her first husband, seem to have been a survival of the idea that the woman was property, to be bought by the intending husband. The bride, on her part, gave equally rich gifts, so we find Kondwiramur bestowing castles and lands on Parzival, and the mutual interchange of these gifts was an essential part of the marriage contract.

Page 56, line 674--'_The panther_.' The badge of the House of Anjou was a leopard.

Page 59, lines 744, 745. The idea that a diamond might be softened by the application of a he-goat's blood is very old. San Marte says it is mentioned by Pliny. Hartmann refers to it in his _Erec_, and it seems to have been a general belief in the Middle Ages.