Page 140, line 161--'_Kardeiss and Lohengrin_.' This is the first intimation we have of the existence of Parzival's sons; from Kondrie's speech on p. 159, he seems himself to have been unaware of their birth. We hear of Parzival sending the knights conquered by him to yield themselves captives to Kondwiramur (Book VII. p. 220 and Book VIII. p. 243), and she, therefore, would be in some degree aware of her husband's movements during the five years of separation; but we have no indication of his having received any message from her; and from the wandering life he led during these years (cf. Introduction to Book IX.), and the fact that he had no squire in attendance who could act as go-between, it seems most probable that Parzival heard nothing of his wife throughout the entire time--a fact which makes his fidelity to her even more striking. _Kardeiss_ was doubtless named after his mother's brother, whose death is referred to in Book VI. p. 167. _Lohengrin_, or as the name stands in the original, with an additional syllable, _Loherangrin_, has been derived from _Lothringen_, the German form Lorraine. If so, this may indicate the source of the story of the Swan-knight, which did not, of course, originally belong to the Grail legend. Page 140, line 170--'_Pelrapär!_' seq. It is very curious that though Wolfram emphasizes the fact (p. 139) that Parzival had regained his faith in God, yet it is not this faith which stands him in good stead in the hour of his greatest peril; neither is it his devotion to the Grail; but it is his loyal love for, and fidelity to, his wife that proves his salvation. If the aim of the poem were, as some critics contend, a purely religious one, then we should surely find that at the crucial moment of the hero's career religion, and not _Love_, would be the saving power. As it is, Parzival's words to Gawain, Book VI. p. 188, are abundantly borne out, and it _is_ his wife, and no heavenly power, that acts as Guardian Angel. (The lines 170-71 are not of course to be taken literally, '_o'er kingdoms four_' is used in other old German poems as equivalent for '_a great distance_.' It is not to be supposed that Kondwiramur was in any sense, even mystically, aware of her husband's danger, though doubtless it is the conviction that her love for him is as steadfast as his for her that strengthens his arm.) Throughout this conflict between the two brothers it is love, in the twelfth century form of _Minne-Dienst_, which is regarded as the animating power on either side; though the fact that they are respectively Christian and heathen is insisted on by the poet, yet we do not find the conflict regarded as a struggle between the two religions, nor any sign given of the superiority of the God of the Christian to the heathen deities, in fact the same Divine Power is invoked to shield them both (p. 139). It certainly seems here as if the _knightly_ interpretation had, in a great measure, overborne the _ethical_.