Wolfram von Eschenbach - Parzival
Wolfram von Eschenbach was German knight who left home in Bavaria in late 12th century to serve Count Hermann of Thuringia
Count Hermann was important vassal of Holy Roman Emperor
Recent Emperors had come from Germany, but links outside by marriage
Emperors tried to keep peace among European nobility and led Crusades to try to keep Holy Land in Christian control
Wolfram became very successful court poet
Luxury manuscripts of poems made for members of nobility (with painted illustrations and gold decoration)
Wolfram competed in poetry contest at Count Hermann’s court
But Wolfram says in Parzival he considers himself knight first and poet second
May have fought in Crusade
Third Crusade in 1189-92 failed to regain control of Jerusalem
Holy Roman Emperor drowned
Truce with Muslim leader Saladin allowed unarmed Christian pilgrims into Holy Land
Fourth Crusade in 1202-04 also failed to regain Jerusalem
Christian soldiers plundered Constantinople
Wolframs most famous poem was romance narrative Parzival
Scholars have dated this poem to about 1210, based on poem’s references to people and events in contemporary history
Parzival is German poem based partly on French poem Perceval, The Story of the Graal by Chretien de Troyes
Arthurian tales were very popular among German nobility
But Wolfram made many changes in his version of story
Narrators prologue in Parzival creates frames for tale and themes not in Chretien’s tale
Prologue begins with a series of contrasts:
“If vacillation dwell with the heart, the soul will rue it. Hame and honour clash where the courage of a steadfast man is motley like the magpie. But such a man may yet make merry, for Heaven and Hell have equal part in him.”
Prologue uses images that will be important for whole take
Depicts human heart and soul as involved in battle where opposing forces such as honor and shame, faith and doubt, heaven and hell fight for control
Tale internalizes conflict that was often depicted as external battle between good and evil
Prologue sometimes links good with light and evil with darkness, which was common imagery
But prologue also counters dark and light opposition with images of mixed colors that make up larger whole, like magpie’s feathers and motley clothing
Tale will also use image of checkering, like chess board (game that came into Europe with Muslims)
Prologue suggests human beings can be made up of good and evil and are also capable of change
Encourages audience to use caution in judging people and not jump to conclusions
Prologue compares readers role in story to hunting for elusive animal or enemy who can turn and attack instead
Reader must be prepared to hunt for meaning
Also must be wary of text’s “twist and turns”
Prologue then says tale is about both men and women
Narrator defines woman’s true beauty as inner virtue, not physical qualities, which are superficial
Suggests that men’s true strength is also inner virtue or moral strength, rather than physical quality alone
Prologue ends by describing poem as tale of great fidelity (faithfulness)
Word used in medieval German text is triuwe, which can refer to many different kinds of faithfulness (comes from same root as English word true)
Narrator depicts fidelity as virtue that both men and women can embody
Parzivals family history becomes next frame for Wolfram’s tale (not in Chretien’s tale)
Parzivals father (Grahmuret) is younger son of King of Anjou
Anjou was part of Anglo-Norman kingdom when Wolfram wrote poem
In Wolfram’s tale, Kings of Anjou are vassals of Kings of Britain
When Gahmurets father dies, Gahmurets older brother inherits kingship and family wealth
System of inheritance called primogeniture, meant to consolidate land and power of family, rather than dividing them up among children
Younger sons and all daughters inherit nothing (unless no sons)
Narrator states that this new system came from France
Older brother offers to give Gahmuret role in kingdom
But Gahmuret decides to become “freelance” knight
Free lance knights fight for material reward, not as feudal vassals serving overlord for land
Earns fame, fortune, and love by fighting in service to wealthy kings and queens in Middle East and Africa
Some Christian knights fought in armies of non-christian rulers fro pay, usually when non-Christian rulers fought against each other
Gahmuret also redefines his identity by choosing new heraldic symbol (anchors)
Wolfram’s tale highlights use of heraldic symbols by knights
Heraldic symbols were important in medieval culture
Served as means of identifying knights on battlefield, when armor covered body (used on helmets, shields, banners, surcoats, and horse coverings)
Could reveal family relationships and prevent bloodshed among relatives in battles or tournaments
Could also express knight’s personal ideals
But system of heraldic symbols could be undermined by used of disguises as knights
Tale’s treatment of heraldic symbols in one way tale questions how to define and represent person’s identity
Wolfram’s heraldic symbol seems to have been two battle axes (seen in Heidelberg manuscript with portraits of poets)
Unusual heraldic symbol
May have chosen his own symbol as younger brother
Story of Garthmuret important for tale’s first representation of non-Christians
Often called “Infidels” by Christians (from latin in + fidel = unfaithful)
narrator notes physical and religious “otherness” of muslims
But also points out true nobility and faithfulness of some “infidels”, especially Queen Belecane in northern Africa with whom Gahmuret falls in love, despite her different appearance and faith
Tale applies single standard of virtue to “infidels” and “christians” not Crusader view that Christians good and “heathens” evil
Tale offers ambiguous picture of Gahmuret
Serves as champion warrior for many overlords, becomes wealthy, and fights against Christians but does not fight against relatives
Accepts role as Muslim queen’s consort, but deceives her in secretly leaving when he knows she is pregnant and giving false promise of marriage if she converts
Implied comparison to queen (faithful wife and mother of his son)
Gahmuret leaves letter for queen about his son’s link to King Arthur through ancestors King Mazadan and fairy queen Terdelashoye from Feimurgan
Fairy queen’s name and land in German seem to be reversed from French character in other Arthurian tales: La Fée Morgane from terre de la Joie (Morgane the Fairy from the Land of Joy)
Morgane presented as wise woman and healer in 12th C. French Tales
Kings of Anjou and Kings of Britain are part of same family in this tale
Mazadan’s older son Brickus became King of Britain
Mazadan’s younger son Lazaliez becomes King of Anjou
Tale suggest importance of recognizing family relationships
Parzivals cousin Sigune missing from chart: daughter of Kyot and Schoysiane
Narrator sometimes refers to men as Fil (medieval French for son of) plus father’s name: for example, Parzival is “fil li roi Gahmuret”
Gahmuret meets with British relatives at tournament held by Herzeloyde, queen of Waleis and Norgals after he leaves Africa
King Uther has come with King Lot of Norway and Lot’s young son Prince Gawan, but Prince Arthur is absent, because he is on quest to find his mother, Queen Arnive, who has been abducted
Prince Arthur’s conduct suggests concern he has for women
During tournament, Gahmuret learns he has become King of Anjou, because older brother died without children
Gahmuret wins tournament and is persuaded to marry Queen Herzeloyde, but he soon goes back to Middle East to fight and is killed
Herzeloyde gives birth to son and tries to protect him from enemies by bringing him up in forest and forbidding servant to speak of son’s true identity
Parzival grows up without knowing his true name or noble rank
Similar to stories about King Arthur growing up away from court and not knowing he is King Uther’s son
“Wolframs Apology” discusses ambiguous nature of names, categories, and external qualities as ways of identifying people
Identifies himself as Wolfram von Eschenbach, Knight and Poet, not scholar
Says he wrote earlier poem that accused on woman of infidelity to him, but did not mean all women are unfaithful
Ch. 3 also says, “It saddens me that so many bear the name of woman. They all have the same clear voices. Many are quick to deceit, some are free of it… In my heart I am embarrassed that all are named alike. Womanliness, as long as you remain true to yourself, you and fidelity shall remain inseparable”
Wolfram makes clear that he does not see women as inferior to men: “Men and women are all the same as I see them”
Then we meet our “nameless” hero, who appears to be a fool because he does not look or act as people expect a knight or king should
Narrative encourages audiences to look beyond external appearances and at internal qualities instead for truth about hero and heroism
Difficulty of distinguishing between appearance and truth becomes theme
Person’s clothes, heraldic symbols and titles do not always reveal persons true identity
Some people called “Infidels” behave faithfully, while some people called “Christians” do not follow teachings of Christ
Some people of noble rank do not act nobly, while some peasants do
Queen Herzeloyde plan to keep Parzival safe also keeps him from knowing his complete identity and preparing for his roles as adult
Parzival only learns his true name and fact he is a king from his cousin Lady Sigune, whom he meets on way to Arthur’s court to seek knighthood
Parzival does not understand what true knighthood or kingship involves
His first impulse is to fight, but Sigune sends him in opposite direction
Herzeloyde plan has many flaws, but teaches him
Tale shows humor as well as danger in Parzival’s misreading of lessons from mother
Mother tells him God is brighter than sun, so Parzival believes first knights he meets are gods because their armor shines brightly
Mother tells him to win rings and kisses from ladies, so Parzival kisses lady Jschute and take sher jewelry without her consent
At Arthur’s court, Parzival puts on dead knight’s armor over buckskin clothes, because mother told him to keep wearing clothes she made for him
Tale shows that problem of misinterpreting words and appearances is shared by many characters, not just Parzival, including some at King Arthur’s court
Knights Parzival meet in forest thing he is ignorant fool
First reference to King Arthur in Parzival comes in letter Gahmuret leaves for African son about kings of Anjou and Britain being cousins
Second, reference comes in narrator’s information that Arthur is searching for mother, rather than fighting in Queen Herzeloyde tournament
In Ch. 3, Parzival travels to King Arthur’s court after learning Arthur bestows knighthood
King Arthur is at castle in Karnant or Nantes in Brittany
Area settled by Britons after Saxons invaded
Next to Anjou and part of territory ruled by Anglo-Norman kings when Wolfram wrote tale
Wolfram presents Brittany as part of Britain
Parzival does not understand much about knighthood: knight he met in forest explained knights are not gods
But not clear how much he learns at Arthur’s court
If King Arthur is source of knighthood, why do some knights around him act so unknightly?
Sir Ither (aka Red Knight) has stolen Arthur’s gold cup and waits outside of castle to fight over claim to be true king of Britain
Red and gold imagery makes him like challenger in Celtic solar myth
Arthur refuses to fight Ither, since they are cousins
Arthur’s Seneschal Kei then beats Lady Cunneware and page Antenor for signaling that Parzival will be greatest knight when he enters castle, since Keie thinks Parzival looks like peasant
Arthur knights Parzival anyways
Parzival wants to fight Ither same day
Keie argues that Parzival should fight Ither as service to Arthur before knighting, since Arthur can’t fight cousin
So Arthur agrees, despite his concern for Parzivals lack of training
Battle depicted as one of mistaken identity
Ither thinks Parzival is a peasant and hits him with butt of lance
Parzival mistakes Ither for knight who killed Sigune’s knight and kills him with javelin
If Ither is Arthur’s paternal cousin, Ither is also Parzival’s paternal cousin
Parzival has killed a family member, though he does not realize this
Arthur’s court laments death of Ither and honors him as noble knight, despite his challenge to Arthur for kingship of Britain
Ither didn’t attack with army or usurp throne while Arthur was away
By putting on Ither’s armor, Parzival seems to become Red Knight
Parzival journeys on with Red Knights horse and armor, but no training in knighthood
When Parzival reaches castle of Prince Gurnemanz, prince welcomes his amd treats him courteously, despite Parzival’s uncourtly ways
Parzival follows mother’s lesson about asking men with gray hair for advice, and Gurnemanz teaches him about many aspects of knighthood
Gurnemanz defines knights relationship to women in terms of faithful service
Gurnemanz also offers views of men and women that echoes narrator’s comments
But some lessons by Gurnemanz are still open to misraeding by Parzival
Don’t ask too many questions and keep your answers short
New education leads to Parzival’s fulfillment of mythic role of red knight as healer at city of Belrepayre
Parzival defends city as service to Condwiramurs and Prince Gurnemanz, whose son died wile fighting to defend Belrepayre
Parzival falls in love with Condwiramurs, but he does not claim her
Parzival also brings healing through marriage to Condwiramurs, based on love, not military force or legal agreement by others
Poem depicts love as more than physical passion: they do not consummate their marriage until third night together
No religious ceremony: approval by Christian clergy not required until 1215
Parzival also brings healing by not killing defeated opponents Kingrun and Clamide, but sending them to King Arthur’s court
Narrator explains these men were Arthur’s enemies, so Parzival serves Arthur by defeating them and sending them to submit to him
Narrator calls Arthur ‘good-natures’ when he pardons these men
We learn from narrator that court has left Nantes and gone to Karminal, his hunting lodge in forest of Brizljan
Brizljan maybe German form of “Broceliande,” forest said to be in Brittany
In some ways, Wolframs King Arthur is similar to Holy Roman Emperor
Designated leader of all kings in Europe by Roman Catholic Church, which goal to keep peace among nobility, who frequently fought each other
Arthur moves location of his court often during tale
Could be attempt to confuse enemies, but not presented as military strategy
Could be way to prevent placing burden of feeding large royal entourage
Arthur and his entourage next shown camped in tents on plain of Dianazdrun
Tale describes area as near place in medieval Flanders (now in Belgium)
Tents of luxury fabric often used by nobility for temporary housing in medieval Europe
Wolfram calls Arthur’s most honored knights “Round Table”
“Round Table” does not refer to physical table for most of Wolfram’s tale, but instead a community of Arthurs knight (table itself stays at Nantes)
Arthur has invited knights and ladies from many countries to celebrate pentecost (whitsun) with him
Arthur holds feast and tournament
Similar to celebration Arthur holds at City of Legions at pentecost in HKB, but Wolfram does not associate Arthur with any religious leaders
Parzival is not there; he leaves wife and new kingdom tp return home to mother; but journey leads him to different family home
Angler he meets is second fisherman who assists Parzival on his journey
First fisherman directs Parzival to Arthur’s court
Angler directs Parzival to Gral castle
Repetitions and parallels in tales challenge reader’s ability to find patterns
Angler is King of Munsalvaesche and German version of “Fisher King”
In medieval French, name is pun: pecheur can mean “fisherman” or “sinner”
Narrator says Angler has wound in lower body that leaves him unable to sit without great pain; but why he is “sinner” not explained until later in tale
Fisher king similar to wounded sun god of Celtic solar myth, whose land becomes wasteland until he can be healed by restorer or replaced by rival
In this tale, Gral, rather than queen, cauldron, or healing spring, keeps Angler’s kingdom from becoming wasteland despite his suffering
Tale emphasizes hospitality shown to Parzival at Gral castle, luxuries of Angler’s castle, and good fellowship of knights and ladies at castle
Gral ritual that Parzival witnesses celebrates fertility
Gral procession includes flowers, lights, and beautiful maidens
But also includes bloody lance that causes sorrow among Gral fellowship
Tale describes Gral as “paradisal, transcending all earthly perfection” and “the very fruit of bliss, a cornucopia of the sweets of this world”
Suggest Gral’s link to Garden of Eden and perfection of original creation, but
Gral functions like Celtic fertility symbol at this point in Wolframs tale
Gift of sword to Parzival during meal suggests it is linked to Gral ritual
Narrator says gift of sword was meant to prompt question from Parzival that would end Angler’s suffering
Tale says Parzival commits grave error when he fails to ask “the Question”
Parzival fails to complete ritual of healing
Parzival keeps sword but fails to offer gift in exchange
Parzival’s failure also creates “wasteland” in castle: by morning, people have disappeared, along with hospitality, and page at gate curses Parzival
Parzivals exile from Gral Castle leads to reunion in forest with cousin Sigune
But Sigune also curses Parzival when he reveals his failure to ask “The Question”
She does explain more about Gral King, Gral Castle, and sword given to Parzival
Grals king name is Anfortas
One cannot find Gral Castle by seeking it, only by becoming worthy to go
Sword was made by metalsmith named Trebuchet du Lac
Sword will break with second blow, but can be “healed” in water of spring near Nantes, where Parzival first met King Arthur
Similar to Arthur’s Caliburn from Avalon (plce of healing) in HKB
Sigune calls Anfortas kingdom “Terre de Salvaesche” and calls his castle “Munsalvaesche”
Name uses French puns, just like “fisher/sinner king”
Salvaeshce could be German form of Old French Salvage
Mun could be German for mont or mon
Terre is french for Land
Munsalvaesche could mean “wilderness mountain” , “salvation mountain” , or “My Salvation”
May be based on Wildenberg Castle in Bavaria
Ambiguity of these names is one way tale encourages readers to look more closely at names and recognize possible perspective on what names mean
Sigune may seem like minor character, but she plays very important role
Tells Parzival true name and identity as well as info about Gral
Provides example of faithfulness in caring for beloved knight’s dead body, despite great sorrow
She repeatedly act as faithful guide to Parzival and helps him take correct path towards becoming true knight and king
Parzival is willing to learn and dedicates himself to correcting his errors
Meets lady Jeschute in forest and sees effect of earlier mistreatment of her
Husband believes she was unfaithful and refuses to treat her as his wife
Parzival rescues Jeschute from dishonor by defeating Duke Orilus in battle and taking oath that Jeschute was faithful
Then sends Orilus to Arthur’s court to honor Lady Cunneware, who also suffered man’s mistreatment because of Parzival
Wolfram’s tale intertwines accounts of Parzival and King Arthur
Arrival of Duke Orilus and Duchess Jeschute at King Arthur’s court at end of Ch. 5 turns into meeting of friends, family, and former enemies
We learn Orilus is Lady Cunneware’s brother (so Keie fears Orilus will punish him), but Orilus has “wronged” Arthur bu attacking Anjou
We learn King Arthur knew Jeschute’s father, King Lac of Karnant
King Lac’s name associates him with magical spring near Karnant
Metalsmith Trebuchet du Lac made sword that Anforats gave Parzival
People im Wolfram’s tale learn they have many kinds of links to each other
Related by blood, marriage, feudal bonds, romantic ties, or hospitality debts
Scene echoes comment by Herzeloyde in Ch. 2 at her tournament: “All are my kin through Adam’s rib”
Herzeloyde depicts all people as descendants of Eve
Opening of Ch. 6 depicts King Arthur riding out from his castle at Karidoel
Narrator says it is near the Plimizoel River (location unknown)
“Kar” prefix retains tradition found in British names
Narrator describes how King Arthur searches for Red Knight for 8 days to invite him to join Round Table fellowship in thanks for his service
Travels beyond Arthur’s own territory
King Arthur makes his knights promise to refrain from fighting until they have his permission
Depict knights who rush into battle as “unruly hounds”
Scene suggests that Wolfram’s Arthur believes in more disciplined form of knightly use of battle than some other depictions of Arthur and his knights
Wolfram’s tale does not link Arthur with “battle rage” (as in HKB)
Wolfram’s tale often calls knighthood “Office of the Shield”
Concept emphasized defensive aspects of knighthood rather than offensive aspects
Depicts Arthur as someone who does not fight with relatives, even when they challenge him
Also depicts Arthur as someone who forgives knights when they make mistakes, but then act honorably
Arthur’s view of people seems to echo tale’s depiction of human beings as made up of good and evil in prologue
Tale suggests that King Arthur is grateful to Red Knight for defeating his enemies, but also not killing them anymore after killing Ither
Arthur’s court held funeral to honor Ither, despite Ither’s challenge to Arthur
Part of tale’s depiction of multiple perspectives of people, which encourages audience to not judge people until learning more about them
Wolfram makes audience aware of other difference with earlier tales
Uses references to events and characters in earlier Arthurian tales to encourage readers to make comparisons
Opening of Ch. 6 makes direct comments on differences between this part of tale and other tales about Arthur
Context for Ch. 6 not spring as in other tales, but fall after early snowfall
Tale later reveals that these events take place on St. Michaels day
Narrator says many Arthurian tales associate Arthur and knights with spring
Pentecost gathering at City of the Legions in HKB
Knight of the cart opens on Ascension day (ten days before Pentecost)
Wolfram’s tale shows Arthur celebrating pentecost in earlier chapter
Ch.6 shows that several months has passed, but no specifics
Day honoring St. Michael the Archangel was important for medieval Christians
St. Michael was often depicted fighting to defeat Satan in medieval visual arts
Considered a patron saint of knights
Important symbolism when King Arthur defeated monstrous giant from Spain on mont Saint Michel
Narrator here depicts tale as on of “contrasting colors”
Refers to mix of green and white on ground (early snowfall on top of grass)
Another of tale’s visual images combining different colors
Like references to motley and magpie in prologue
Opening episode of chapter creates contrast with KC
Parzival has fallen into love trance that echoes Lancelot’s love trance
Drops of blood turn snow pink and remind Parzival of wife’s cheeks and chin, causing love to drive away reason
Lancelot goes into trance when he sees queen’s comb with golden hair and love triumphs over reason in him
Suggest Lancelot’s loss of knighthood, since medieval knights by definition were horsed warriors
Love also causes Parzival’s trance, but reason returns to co-exist with love, and Parzival defeats both knights who challenge him
Contrasts with KC encourage readers to think about other ways in which Wolfram’s tale contrasts with earlier Arthurian narratives
From perspective of Arthur’s knights, armed red knight with lance near tents eem like new Ither challenging King Arthur, so knights think they must fight him
Even though King Arthur has been searching for Red Knight, Parzival does not identify himself as friend
Parzivals victories over Sire Keie and SIr Segramors show that Parzival has superior knightley skills and may be worthy to join round table fellowship
Victory over Keie also fulfills Parzivals oath to avenge Keie’s insult of Lady Cunneware
Return to King Arthur’s court continues pattern of reunions that allow Parzival to correct past mistakes
Episode also offers commentary on role of knights love for lady in Wolfram’s ideal of knighthood
Tale depicts love as important component of knighthood when balanced with reason and other forms of faithfulness
Tale now begins to pair Parzival with Gawan in important ways
After Parzival defeats Keie and Segramors, Gawan brings Parzival to Arthur’s court without battle
Gawan recognizes love tance and shows compassion by covering blood
Gawan does not even arm for battle (reflects Arthur’s wisdom about rushing into battle)
Negative depiction of Keie in Wolfram’s tale is similar to presentation of Kay in KC, but Wolfram’s narrator qualifies critique
Keie retains powerful role of Seneschal that he has in many Arthurian tales, but becomes associated with aspects of knighthood under scrutiny
Keie reflects feudal knight’s focus on miltrary skills and feudal relations between king and vassals, without service to women or negotiation of peace that courtly ideal of knighthood were added
Narrator defends Keie as loyal, courageous, honorable, and enemy of false words, which narrator says are qualities still needed (addresses Duke Hermann of Thuringia directly)
King Arthur welcomes Parzival to join Round Table fellowship
But Cundrie the Sorceress interrupts celebration to reveal Parzival’s failure at Gral Castle
Cundrie depicted as ambiguous figure
Beast-like body parts
But courtly clothing and highly learned in languages and sciences
Opposite of Parzival when he first arrived at King Arthur’s court
Rustic clothes and uneducated, but very handsome and strong body
Tale does not explain mysteries about Cundrie here, but she is messenger from Gral castle, so tale does not associate her with evil magic
Contrast of Cundrie and Parzival challenges appearances
Parzival’s physical perfection hides his imperfect soul
Cundrie’s bestial body hides her inner nobility and virtue
Cundrie tells Parzival “You think me monstrous, yet I am less monstrous far than you!” for not showing compassion to Gral King by asking the question
Cundrie says that round table undercuts its own honor by celebrating someone who has acted in dishonorable manner
Cundrie also reveals that Parzival has half-brother from Africa whose skin is mottled black and white, but who has won greatly knightly honor and love
Some people in middle ages believed that parents of different races would have children with mottled skin
Name Feirefiz (old french veir fiz) parrales Parzival’s mother called him: Bom Fiz, cher fiz, bea fiz”
Veir can med “varied” or “true” so “Feirefiz Angevin” could be interpreted as “motley son of Anjou” or “true son of Anjou”
Cundrie’s depiction of Feirefiz as more noble than Parzival continues theme of looking past appearance to find truth
Cundrie challenges round table knights to win both glory and noble love by liberating castle where 4 queens and 400 ladies are being held captive
Reference to 404 women needing rescue reveals significant problem, but abducted women were mentioned earlier in tale
Reference to Arthur’s mother, Queen Arnive, being missing in Ch. 2
First knight Parzival meets in Ch, 3 are chasing knight who abducted lady
Arthur tried to find his mother when he was prince but seems to have failed to find her, because Arnive is among imprisoned women listed in Ch. 6
Now Arthur has more information, but needs knights to rescue women
Rescue of 4 queens expands on mythic quest for fertility source and also found in HCWO and KC
Cundrie suggests that Arthur and round table have failed to show compassion, esteem, and faithfulness to abducted and imprisoned women
But tale shows this is part of more widespread problem in their society
Tale shows pattern of personal and military attacks on women
Duke Orilus falsely accused Lady Jeschute of unfaithfulness and deprived her of care as wife
Lady Cunneware was beaten by Sire Keie for believing Parzival was greatest knight in world
King Clamide laid siege to Belrepayre because Queen Condwiramurs refused his offer of marriage
Parzival fought to reverse those injustices, but now all round table knights face challenges to rescue women
Ch. 6 then depicts additional challenge to honor round table
Kingrimursel accuses Gawan of murdering King of Ascalon while pretending to greet him, considered very unknightly action
Challenges Gawan to judicial combat before new king
Tale now pairs Parzival’s quest to repair his honor after Gral failure with Gawan’s quest to restore his ow honor
Tale will intertwine their accounts
Parzival and Gawan differ in their reactions to accusations of dishonor
Gawan follows feudal ideal of knighthood (belief in God)
Parzival rejects faith in God and states he will quest out of fidelity to his lady
Similar to contrast between Gawain and Lancelot in KC
Ch. 6 ends with Wolfram’s request to women readers to agree his tale speaks better of women than he did in past
Checkerboard imagery end chapter, when round table knights lament their “checkered existence” mixing glory and dishonor, joy and sorrow, success and failure
Image echoes contrasting colors earlier in chapter and opening of tale
Images of apparent binaries (opposite) that are revealed to be parts of complex whole become important pattern in Wolfram’s tale
Men and women, forest and court, Christian and INfidel all contribute
Ch. 6 depicts Queen Ekuba “infidel lady from Janfuse” positively as honored guest at Arthur’s feast
She gives Arthur’s court additional information about Feirefiz
Tale follows Gawan on his journey in chapters 7 and 8 before turning to Follow Parzivals journey in Ch. 9
During Gawan’s journey to restore honor, he first shows knightly ability to defend women, but then allows passion for princess to overcome duty as knight
Gawain is eventually cleared of charges against him and forgiven for his unknightly conduct with princess
Chapters 7 and 8 also expand on WOlfram’s comparison between his tale and tales by Chretien de Troyes, especially KC
In Wolfram’s tale, it is Gawan who defeats Meljahkanz
Wolframs tale intertwined Parzival’s journey with those of Gawan and Arthur
At end of Ch. 6, Parzival and Gawan began journeys to regain honor
Gawan goes to kingdom of Ascalon to fight judicial duel for charge of murdering father of King Vergulaht; but charge is shown to be false, so no need for battle
King Vergulaht has promised to seek Gral after earlier defeat by Red Knight
Gawan offers to take up king’s quest, perhaps to show thanks ot king’s sister Princess Antikonie for her forgiveness of his unknightly treatment of her
Gawan found her very attractive and tried to force her to accept him as her lover without faithful service, which contrasts Guernemanz’s advice
When Gawan kissed her too intimately and placed his hand on her thigh, oneof her servants accused Gawan of assaulting princess and called guards
Yet Antikonie gave Gawan chess board as shield and she threw chess pieces at guards, fighting them off as if she were heroic knight
In Chap. 10, Gawan starts off on quest for Gral, but meets Duchess Orgeluse of Logroys and immediately falls in love with her
Orgeluse refuses to accept Gawan as her knight until he shows his worthiness through faithful service, not just flattering words
Orgeluse is beautiful, skillful rider like knight, and speaks Arabic to squire
Narrator reveals link between Orgeluse and Gral community to readers through description of her squire, Malcreatiure
Narrator explains that he is identical twin to Cundire
Twins were muslims born in India, ruled by Queen Secundille
Narrator explains that eating certain plants there makes pregnant women give birth to monstrous looking children
Queen took these twins into her service and educated them, rather than marginalizing them
Secundille then sent Cundrie and Malcreatiure to serve Anfortas un jopes of learning about Gral, and he sent Malcreatiure to serve Duchess Orgeluse
Duchess Orgeluse treats Gawan very harshly at first
When evil knight steals Gawan’s horse, she questions whether he is really a knight
When Gawan pulls her squire off his horse, Orgeluse is not impressed
But Gawan endures her humiliation, despite his higher rank as a prince
He defeats several knights to show battle skills, but shows them mercy for her sake
Gawan’s faithful service to Orgeluse illustrates his new understanding of love and knighthood as faithful service
In Chap. 11, service to Orgeluse leads Gawan towards his true (but unknown) goal
Not Gral castle, but Schastel Marveille with 404 captive ladies
Gawan learns how to defeat magic of castle by asking man who runs ferry questions that Red Knight didn’t ask when he was there earlier
Gawan and Parzival cross paths again, but do not meet
Gawan defeats magic of castle by leaving horse outside and defending himself from attack by using shield before sword
Illustrates poem’s ideal of true knighthood (office of the shield)
Gawans wounds cause him to faint, but in Chap. 12, queens who are captive in Chastel marveile heal him in gratitude for defeating their captor
Gawan refuses to give his name, and ladies don’t recognize him
Suggests actions, rather than rank, will earn him Orgeluse’s love
Four queens and 400 ladies held captive there include four of Gawan’s blood relatives: they don’t recognize him, but he recognizes two oldest ones
Gawans Grandma → Queen Arnive
Queen Sangive → Gawan’s mother
Princess Itonje and Cundrie → Gawans sisters
Queen Arnive was abducted when Gawan was boy, and Arthur searched for her as prince, but could not find her
Text does not explain when other women were abducted, but it has been enough years that they don’t recognize Gawan as an adult
Tale reveals family relationships at different times, and readers must piece larger picture together like puzzle
Chapter allows readers to meet more women in King Arthur’s family, but also suggests impact of omission or “erasure” of women from most narratives about men
Chapter reminds leader that Wolfram makes women important part of story
Readers learn that Schastel marveile belongs to Duchess Orgeluse, but was taken over by evil magician Clinschor
Clinschor is former knight who was castrated by King of Sicily for sleeping with his queen
Clinschor has been abducting noble women as revenge and took over Orgeluse’s castle, but keeps ladies and knights separate
Stole magical items in castle from land of Queen Secundille (India)
Marvelous castle offers another example of men using their power to try to take what they want from women or using women to gain power
Marvelous castle seems to be mirror image (reverse) of Gral Castle
Anfortas also wounded, but does not take revenge and is generous host
Gral’s power nourishes and heals, and community unites men and women
By freeing women at Marvelous castle from Clinschor’s power, Gawan shows compassion for women and restores unity to many families
Gawan’s faithful love for Orgeluse leads to his faithful service to all women, as well to his overlord, King Arthur, restoring honor to round table
Though Gawan has freed Orgeluse’s castle, she still refuses to give him her love, until he also retrieves her garland from Gramoflanz to free her from his claim
King Gramoflanz killed Orgeluse’s husband Cidegast and claimed her for himself by winner her garland, but she refused to accept him
Yet another man who claims power over woman without faithful service
Gramoflanz has now fallen in love with Gawan’s sister Itonje, but cannot win her love because of her family feud with Gawan’s late father
Without revealing his identity, Gawan promises to fight with Gramoflanz in single combat to allow king to show bravery to Itonje, if Gramoflanz will give Gawan Orgeluse’s garland
Combat will also allow Gawan to defend dead father’s honor
With Garland, Gawan wins Orgeluse’s love, but they marry secretly (so his identity will remain secret)
Orgeluse explains she treated him harshly to test strength of love
Gawan sends for Arthur to witness combat with Gramoflanz as feudal overlord, and Arthur acts as good king by asking Round Table knights to come with him
In Chap. 13, Gawan meets with sister Itonje (without revealing his identity) to learn if she loves King Gramoflanz and wishes to accept his courtship
She asks Gawan (as new lord of Schastel marveile) to allow her to declare her love for Gramoflanz in public, even though he is enemy of Orgeluse
Wolfram presents respect for women’s choices as part of good leadership
When King Arthur and his knights come into view, knights of Marvelous Castle interpret this as attack, until Gawan reveals them to be friends and welcomes them
In Chap. 14, combat supposed to take place between Gawan and Garmoflanz also become matter of mistaken identity
Gawan fights knight in red armor, thinking it is Gramoflanz
Narrator explains red knight is wearing new helmet crest from “heathen lands”, so Parzival’s identity is not clear to Gawan or readers
But neither knight asks questions before fighting to clarify identity of foe
Narrator then reveals to readers that Gramoflanz is not at battle, so readers know with more certainty that Gawan is fighting wrong person
Tale indicates that Arthur is careful to officiate over fair judicial combat, so he has sent messengers to meet King Gramoflanz and verify his choice to fight Gawan
Description of Gramoflanz here emphasizes his extreme pride
Also views women as serving him, despite his claim to serve Princess Itonje
Narrator reveals irony that king has women hold up his arms and hold canopy over him to give “the warlike man” shade from sun while he rides to battle
On their return journey, Arthur’s messengers find Gawan fighting Red Knight and call out to him to stop, revealing Gawan’s name
When Red Knight hears this, he throws his sword away, reveals his identity as Parzival, and begs Gawan’s forgiveness for fighting against relative and friend
Says victory over Gawan would have been defeat
Tale again shows that knights who don’t ask questions before battle to verify opponents identity and cause for combat lack wisdom
Parzival and Gawan violated knightly ideal by fighting relative
Narrator’s comment that both fighting knights ride horses from Munsalvaesche reveals additional irony, since both knights were supposed to be seeking Gral
Both knights have won Gral horses without realizing it, and don’t understand significance of heraldic symbol on horses’ coverings
Dove is medieval symbol of peace, holy spirit, and faithful love
Narrator says Gawan and Parzival look like twins after battle, because of family looks and identical clothes brought for them to wear (another pair of twins in tale?)
But Gawan now has new relationship to Parzival, since Gawan is new lord of Schastel marveile and host to reunion of Arthurian community
Narrator reveals that Orgeluse had offered Parzival her love and lands if he would fight for her when he rode past Schastel marveile before she met Gawan
Parzival’s refusal shows faithfulness to wife, but narrow sense of true knighthood and responsibility as member of Round Table (as Cundrie said)
Gawan’s liberation of Marvelous Castle shows he now has better understanding of knight’s service to women
King Arthur honors Parzival by going to greet him in person after battle
Image of Arthur encircles by knights suggests he creates inclusive courtly community out of diverse groups
Narrator describes knights around Arthur as group that unites former enemies
Includes Christians and Saracens
Narrator says he will not name knights of Clinschor, Orgeluse, and Arthur separately because they are now united as friends
Gawan insist on fighting Gramoflanz himself the next day, but King Arthur negotiates peaceful solution instead
Arthur then strengthens peaceful community by celebrating marriages
Tale depicts Arthur as important model for medieval Christian rules
New marriages remind Parzival of his separation from his beloved wife, Queen Condwiramurs, until he ha accomplished Gral quest and regained honor
Parzival quietly returns to quest to become worthy to return to Gral castle and complete mission
In Chap. 15, narrator calls remaining parts of his tale “sequel”
Probably since resolution of hero’s quest was not in Chretien’s Perceval
Chretien left him poem unfinished, just as he left KC unfinished
Narrator says conclusion of tale shows Parzival’s healing of Anfortas and brining queen of Belrepeire to “her reward” in “realm of high bliss”
Readers know that Parzival will fulfill Gral quest and reunite with wife
Link underscores importance of faithful love for women, as well as service to others, in Wolfram’s ideals of knighthood and kingship
But before depicting that conclusion, Chap. 15 presents final segment of Parzival’s education to show how he becomes worthy to return to Gral castle
On journey from Schastel marveile, Parzival sees armed knight and again rushes into battle
Shows he has still not learned to ask questions before starting to fight
Despite Parzival’s lesson from Sigune, Cundrie, and Trevrizent that he will need more than battle skills to return to Gral’s castle, he acts like knights King Arthur called “unruly hounds”
Parzivals battle with another unidentified knight aslo presents test for readers
If we have learned lessons about difficulty of reading signs of person’s true identity, we will be more careful about assuming unknown knight is enemy
We will look beyond appearances for truth about person
Narrator’s description of battle between two knights is full of paradoxes
Similarity despite difference
Faithfulness despite infideltiy
Unity despite duality
Paradoxes in narrator’s comments should encourage readers to ask questions
Repeatedly described battle as a tragic mistake
Account of battle includes information about both knights that focuses on family relationships
Readers learn that Parzival is father of twin sons (Kardeiz and Loherangrin) who will be fatherless if Parzival dies in battle
Underscores tragic nature of needless battle
Battle scene is extremely rare for Arthurian literature, because it shows God preventing Christian knight from winning battle with non-Christian knight
Suggests doubt about assumption that Chrsitians have divine mandate for victory in battles after failure of Third and Fourth crusades
Tale says that Parzivals sword shatters just as he strikes blow that might have killed his opponent, because God is displeased with Parzival for using sword he took to kill his brother
Recognition between brothers comes about through request to reveal identity
Parzival opponent asks who he is but Parzival refuses to answer, as he seems embarrassed
Muslim knight has won battle, but does not kill Christian opponent and even shows compassion for opponent’s wounded pride and fear of attack
Muslim knight reveals own identity first and throws away own sword to show he won’t attack unarmed opponent
Muslim knights declaration that he is “Feirefiz Angevin” leads to Parzivals angry protest that he is true king of Anjou
Reveals that Parzival thinks of himself as King of his fathers land
Parzivals first military defeat forces him to redefine his identity
Parzival finally remembers he has older brother, who has achieved great knightly glory, though he has appearance some might consider monstrous
Parzival’s comparison of Feirefiz skin to parchment with writing on it serves as very important moment for medieval readers of Wolframs tale
Parchment is sheepskin that has been cleaned an prepared for writing to make a manuscript book
Medieval readers were actually looking at parchment with writing on it as they were reading
Tale thus encourages to share Parzival’s experience of self understanding by reading the “infidel” as brother
Tale suggest readers should recognize Parzival’s story as version of their own stories of failure, education, and reform
Feirefiz mottled skin serves as external image of inner “motley” of every human being
Suggests that reading could be quest for better self-understanding through better understanding of others
Parzival now addresses brother humbly and proves his new ability to recognize true nobility by bringing Feirefiz to meet Arthur
Feirefiz agrees because Arthur’s honor is known in many kingdoms
Arthur had waited one week as Schastel marveile in case Parzival returned
Arthur’s nobility displayed again in welcoming Feirefiz, just as Arthur had welcomed Muslim queen Ekuba in Ch. 6
Description of celebration highlights diversity of people who are welcome at Arthur’s gathering, in addition to Muslim king from Africa
Cundrie the Sorceress then arrives at Arthur’s camp and announces Parzival has just been named new Gral king
Reverses her condemnation of both Parzival and Round Table in Ch. 6
Parzival’s humbling loss in military battle and recognition of his opponent as a brother have led to his spiritual transformation and success in quest for Gral
Parzival sheds tears at hearing Cundrie’s news that he has been summoned to Gral castle
Tears were depicted in medieval religious treatises as physical sign of inner remorse, which Gurnemanz said was part of true knighthood
Parzival has won his inner battle as a result of his defeat in outer battle
Parzival explains to Round Table knights that Gral cannot be found by military force alone, but needs summons by God
Tale seems to suggest that knights of Wolfram’s own time need to achieve more spiritual than physical strength in order to achieve true knighthood
Comment suggests criticism of Failed Fourth Crusade (1204), which led to sacking of Christian Constantinople by Crusader knights
Parzival departs from Arthur’s court to complete act of gratitude and compassion that he failed to perform in first visit to Gral Castle
Parzival becomes link between Gral community and Arthurian community
Parzival is member of Round Table and cousin of Arthur
Also member of Gral royal family and new king of Gral community
Creates strong bonds between these communities for first time
Similar to Holy Roman Emperor’s work to create strong bonds among leaders within Europe and beyond, in order to encourage more stability
Use of feudal bonds, family ties, marriages, religious fellowships, and hospitality
Final chapter begins with description of King Anfortas’s extreme suffering
Describes himself as useless lord for Gral community and wants to die, but fellowship members decroate bed with healing gems and force him to view Gral to keep him aive so he can healed when Parzival returns
Parzival’s arrival at Gral Forest and Gral Castle revises his earlier visits
Cundrie identifies Parzival to Templar knights guarding Gral forsest, so no battle takes place
At castle, Parzival asks “The Question”
Parzival fulfills role of mythic Red Knight as agent of healing for wounded king, not challenger who defeats king in order to take throne
Parzival shows worthiness to inherit role of Gral King
Parzival honors spiritual power of Gral and humbly describes his own healing role as coming from “goodness of God”
Tale’s conclusion does not focus on celebrating Parzival’s individual acheivements
Role as king seems to focus on sevice and strengthening Gral community
Parzival immediately leaves Gral castle, but not on individual quest
Rides out with new identity, wearing Gral king’s turtledove hearldry completely
Rides into forest to fulfill duties as husband, father, and king
Reunion with Condwiramurs after 5 years highlights trule love
Parzival names his twin son Kardeiz heir to Parzivals feudal kingdoms and asks feudal vassals to vow loyalty to son
Earlier, Cundrie announced designation of other twin son Loherangrin as heir to Gral kingship, because Gral displayed message
Parzival brings news of kingship to Trevizent and goes to Sigune’s anchorhold, but finds her dead, so he buries her in same tomb as her beloved knight
Then Parzival welcomes Feirefiz into Gral community (no conversion to Christianity needed)
But Feirefiz asks to be baptized as Christian in order to win love of Gral maiden (Repanse de Schoye) and marries her
Echoes theme of harmony between true faith and true love
Tale describes Gral knights who welcome Feirefiz as fellowship of Templars and now describes Gral as “Temple”
After loss of Jerusalem in 1187, some Templars remained in Middle East to protect pilgrims, but most returned to home kingdoms in Europe and built churches called “Temples”
No other medieval tale links Gral/Grail directly with Templars
End of poem is second half of frame for Parzival’s story provided by Wolfram
Feirefiz and Repanse de Schoye go to India and spread Christian ideas through letters, not war, and their son becomes legendary Christian king
Parzivals son Loherangrin becomes legendary “Swan King”
Account balances story of Parzival’s father and ancestors in Ch. 1
Narrator reveals that King Arthur has returned home to Schamilot, so back in Britain, after journeying through his empire
Wolfram then restates his claim to tell true version of Gral story by Master Kyot, not by Chretien de Troyes
Wolfram did use Chretien de Troyes tale for some parts of his tale, but changed or added many other parts
Presents tale as literally not Christian (Chretien), but claims multi-cultural source
Parzival becomes tale that finds true faithfulness in people of different faiths, as well as different genders
Tale presents achievement of Parzival and Arthur in terms of service to inclusive community, rather than glory of single hero, national group, or religion
Hero’s victory not based on moral or military perfection, but on ability to recognize his own mistakes, show compassion, and recognize good in others
Tale presents true knighthood as spiritual and military ideal, similar to Templar Order
Tale depicts true love for lady as compatible with reason, knightly honor, feudal bonds, adn religious faith, rather than in conflict
Tale defines kingship in terms of teaching discipline, patience, and inclusiveness