Occasionally these two ideas obviously clash, as when in Book IX. Trevrezent tells Parzival that the Grail cannot be won by human effort, and asks, 'Wilt thou force thy God with thine anger?' and in Book XVI. practically takes back his words and admits that this is what Parzival _has_ done. The true solution of the puzzle seems to be neither in interpreting the poem exclusively as an allegory of the struggle in the soul of man, nor exclusively as a confession of faith in the knightly order as a means of salvation, but rather in admitting that the poem sets forth _both_ these views, and that the lines of thought cross and recross and overlie one another according as Wolfram reproduced the ideas of the older poet, or overlaid them with his own. And if we will believe in the real personality of 'Kiot,' we may find that the religious teaching of the poem gains a new significance; deeply religious it undoubtedly is, full of a profound trust in God, a deep conviction of the individual relationship existing between the soul and its Maker, and a simple acceptance of the elementary doctrines of Christianity, the Trinity, the Incarnation, and Its extension through the initial Sacrament of Baptism; but with all this there is a complete absence of ecclesiasticism, and a lack of features familiar to us in other works of the day. It is very curious that, constantly as Baptism is insisted upon as essential to salvation, the equal necessity for the Second Great Sacrament of the Faith is passed over. It is perfectly true that Wolfram's knights attend Mass, and that Mass is apparently celebrated with regularity, but here their obligation seems to end; never once do we hear of one of his knights communicating, even Gamuret, when dying, though he receives absolution, does not receive the viaticum (the account of Vivians' death in _Willehalm_ seems to show that elsewhere Wolfram, in common with other writers of the day, _did_ acknowledge this necessity). Again, though Parzival comes to the Hermit's cell on Good Friday, and spends fourteen days in his company, confessing and receiving absolution, we have no mention of the Easter Communion in the German poem, though we have in the French. In Book X. the wounded knight, whom Gawain succours, asks to be helped to a _spital_ that his wounds may be attended to; in Chrêtien's version he expresses his fear of dying unabsolved and uncommunicated, and would seek a Hermit who lives near at hand for that purpose. And this difference between the two versions meets us at every turn; _Chrêtien_ abounds in allusions to the hours of prayer; if he wishes to indicate the time when any special event happens he mentions that it is just after Prime, or between Tierce and Noon; Perceval says that if he finds his mother he will make her a veiled nun, and the mother's counsels in the French poem are emphatic on the subject of Perceval's religious duties, which Wolfram