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In revenge, Klingsor studied the magic arts and created for himself a fairy palace, which he peopled with beautiful women, whose sole duty it was to seduce the Knights of the Grail. One of these women, a mysterious creature of wonderful fascinations, Kundry by name, had beguiled Amfortas, who thus fell into the power of Klingsor.
We are not called upon to admire the logic of Wolfram and the Knights of the Grail, but nothing could be plainer than this: The sufferings of Amfortas having been wofully prolonged by Parzival's failure to ask the healing question, the Knights of the Grail were thereafter required by their oracular guide to prohibit all questioning of themselves under penalty of forfeiture of their puissant help.
It is also obvious that the king, whose name is Amfortas, that is, "the powerless one," is a symbol of humanity suffering from the wounds of slavery to desire; that the heroic act of Parsifal, as Wagner calls him, which brings release to the king and his knights, is renunciation of desire, prompted by pity, compassion, fellow-suffering; and that this gentle emotion it was that had inspired knowledge simultaneously of a great need and a means of deliverance.
Again the doors open at the back and from each issues forth a company of knights, the one bearing the bier of Titurel, the other carrying the litter of Amfortas and the shrine of the Grail, while they chant, in question and response, a song of reproachful tenor. "Whom do you bring, with tokens of mourning, in the dark casket?"
Had Wagner seen that Amfortas was merely a hypochondriac, a stage Schopenhauer, imagining all manner of wounds and evils where no evils or wounds existed, had he made Parsifal a Siegfried, and sent him out into the world to learn this, and brought him back to break up the monastery, to set Amfortas and the knights to some useful labour, and to tell them that the sacred spear, like Wotan's spear, had power only to hurt those who feared it, then we might have had an adequate working-out of so noble a beginning.
At the Montsalvat of Lohengrin ah! what a different Montsalvat Amfortas, lord of the tribe of monks, has flirted with a lady, and a magician, Klingsor, has seized the sacred spear with which Christ's side was pierced and inflicted on Amfortas an incurable wound. That is the state of affairs when the curtain rises.
He is left, when the vision fades, with the sense of this necessity involving for himself, though he knows not how, a duty and a quest: Amfortas must be healed, the Sacred Treasure must be taken into keeping by purer hands. Gurnemanz approaches him hopefully: "Well, did you understand what you saw?" But Parsifal, still in his trance of wonder, only shakes his head.
I have found in a motet of Vittoria one of the motives of "Parsifal," almost note for note, and there is no doubt that Wagner owed much to Palestrina and his school. But even the sombre music of Vittoria does not plead and implore like Wagner's. The outcry comes and goes, not only with the suffering of Amfortas, the despair of Kundry. This abstract music has human blood in it.
The ground is strewn with withered flowers, among which Kundry lies prostrate, and all that a moment before was bright with exotic beauty now lies a bare and desert waste. Many years have passed before the third act opens. Evil days have fallen upon the brotherhood of the Grail. Amfortas, in his craving for the release of death, has ceased to uncover the Grail.
The whole cathedral scene I would even include the caterwaulings of Amfortas is sincere, impressive, and filled with a reasonable degree of mysticism. Between this point and the end of the act there is scarcely a fine passage. Every phrase is insincere, not because Wagner wished to be insincere, but because he tried to express dramatically a state of mind which is essentially undramatic.
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