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.

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.