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   Early Christianity through Early Medieval   
Throughout September, October, November, and December, many of the events and topics in the lecture series cover pre-Christian Celts as it seeps into Rome, developing what is known as the Medieval Period. Often called the Dark Ages, we experience this darkness during the seasonal changes, as nature falls asleep into winter.

From the establishment of the Roman Catholic Church, Christendom spread into the South and Western edges of the Roman Empire. With the crowning of Constantine the Great, 310 AD, he became the first Christian Emperor of Rome, creating what we now know as the Holy Roman Empire. As the power of Rome began to fall, in 376, the Celtic Barbarians defeated Rome once and for all. Yet, despite Rome’s defeat Theodosius The Great, 379 AD to 395 AD, emerged as Emperor of Rome. He solidified Christianity, pushing forward Constantine’s dream of making Constantinople the seat of Christendom. His religion spread seeping throughout all the Celtic lands, thus converting the Barbarian tribes in the north to Christianity.

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History Lectures
The Fall of Rome
In the historical lecture series, we briefly cover the height of Rome – 70 AD, followed by the slow fade and conversion of the Pagan Empire to Christendom. What caused the Fall of Rome? Many things, the endless wars, and conflicts, the deaths of many Caesars, the corruption and the battles for power within the Roman Legions, until the rise of Odovacar, the Germanic Barbarians, when in 376 AD they united with all the Celtic Tribes and put the Roman Military Empire at last to rest. This was the Battle of Marcianople – the Gothic Wars 376AD -382AD.
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The Goths [tbc].
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The Fall of Rome and The Dark Ages
The Dark Ages serves as an overlap between the decline of Rome and the emergence of Christianity and The Byzantine – Romaioi Empire. After 70 AD, the destruction of the Temple, Rome began to see its decline. An Empire too large to manage, full of corruption, waste, and degeneracy. Killing the current ruler was expected with each new Caesar.

The cost of running an Empire under economic waste and mismanagement of funds required the constant raising of taxes, this angered the citizens of Rome. When soldiers could no longer be paid, they refused to fight and guard the Empire. They split and sided with Generals who offered soldiers grain and lands to seize power, and they did this by simply taking them. The game for power, through assassinations and wars between troops, was endless. By 376 AD, Rome was in such a weakened state militarily that the Northern Barbarians were able to unite and defeated them. They took back what Julius Caesar tamed, what Rome under Augustus Caesar managed and prospered greatly from, until all that was left of the city of Rome itself lay waste to a small sect calling themselves, Disciples of Christ, Christian.

Medieval Period
Between 376 AD through 600 AD, what was left of the Roman Empire hung by a thread. We travel through the life of Constantine, 306 AD – 337 AD. He established Homousian Christianity under Roman Rule. Theodosius, 379 AD – 395 AD, solidified the establishment and transition of a Christian Empire. Justinian The Great, 527 through 565, saw the dream of the Byzantine – RomaioiEmperor come to pass.

From the 6th century onward, Christianity grew and struggled throughout the end of the Roman Empire and the establishment of Christianity until Charles the Great, Carolus Magnus, Charlemagne, 747 AD – 814 AD. He ruled over the Carolingian Dynasty, was the King of the Franks, King of the Lombards, the First Holy Roman Emperor. Charlemagne united the West and Central Lands north of Rome, and he called these lands, Europe. Charlemagne, known as the “Father of Europe.”

The Middle Ages
This period is understood to exist from 476 AD through 1600 AD. From the growth of Christianity through the defeat of the Ottoman Empire in the East, and throughout history, there is overlap between the ages and how knowledge spreads.

The Middle Ages are divided into three parts.
I. The Early Middle Age, 400 AD – 1000 AD. Also considered part of the Dark Ages and the establishment of Christianity and the formation of Western and Central Europe.
II. The High Middle Ages, 900 AD – 1250 AD. The embracing of Feudalism. The Emergence of Kings and Queens.
III. The Late Middle Ages, 1300 AD – 1600 AD. Ushering in The Age of Discovery and The Renaissance, New Birth.

Byzantine- Romaioi Empire through the Dark Ages –

Constantine the Great (Flavius Valerius Constantinus),Born 27 February 272 Nicomedia [Serbia] – Died 22 May 337. Bithynia [Turkey]. First Christian Roman Emperor. Founded Byzantium – Romaioi (New Rome).

Theodosius I, Theodosius the Great, Born 11 January 347 – Died 17 January 395.

Justinian I, – Justinian the Great, Born unknown 482 – Died 14 November 565.
Under Justinian’s rule, he brought an end to the Mithraic Mysteries. He declared the writings of Origen heretical, abolished the Roman Consul, closed the School of Athens, and preferred the University of Constantinople. In doing so, Justinian sidelined all the ancient wisdom passed down from the Greco-Roman Empire, ushering in what later became known as the Dark Ages. All occult and esoteric meanings under Justinian replaced old wisdom with fact-based, materialistic descriptions of the world, including the life of Christ.

Justinian I found himself pushing the faithful forward while sewing up the past. A New World Order. The battle for the souls of a changing empire, the material vs. the spiritual. He expanded the Byzantine = Romaioi Culture while watching parts of the Roman Empire pull away. Still, Justinian I sought to keep and bring the fraying edges of the Roman Empire back into the fold. As a result, Justinian I is often regarded as the Last Roman.

 

From Augustine to Charlemagne –

Augustine of Hippo, 13 November 354 – 28 August 430. Theologian and Philosopher. Bishop of Hippo Regius in Numidia, Roman North Africa, [Now Annaba, Algeria]. Church Fathers of the Latin Church in the Patristic Period, [100AD – 451AD]. The Revision of the Old Testament is attributed to Augustine. He was an important Doctor of the Church

Childhood – His Father, Aurelius, was a Roman Pagan and Patrician, which made him and his family akin to upper middle class. Yet, his origins were modest, his ancestors were people from freed slave. His Mother, a Berber, was a devout Christian. She had three children who survived infancy: two sons, Augustine, Navigius, and a daughter Perpetua. She called her eldest, ‘the son of so many tears.’ Hundreds of years later, she became the Saint of all Mothers, St Monica. So many tears a mother cries over her children.

Just before he went off to school to study philosophy Augustine’s father, Aurelius, suddenly died. He was 17. His father was a brutal man, he beat his wife often, but it seems he did this because she would often spend the money on the poor. However, Augustine recollects, in his book Confessions, that his father deeply respected his mother.

Though Augustine was exposed to his mother Christian beliefs he went his own way. He became part of the *Manichaeism Cult, which had a resurgence and spread to this area of the world. Discovering that Augustine took up this practice angered his mother greatly. This created a riff between the two causing a falling out. She threw him out of her house determine never to see him again.

Augustine studied philosophy and rhetoric at the university in Carthage. He became an a professor of rhetoric and an intellectual. He was also a scamp and a sinful man, had a child out of wedlock. He was very fond of wine, women and song. One of his most memorable quotes is, “Lord make me chaste, but not yet!” He wrote about his all his exploits, in his book Confessions.

After he had separated from his mother for a time, she had a vision, this has since been called, ‘a Mother’s Vision.’ In this vision she had reunited with her son and was told to take him to Milan to see the Bishop. Amends were made, and he followed her to Milan, with the impression that he would study with Ambrosia, the Bishop of Milan.

Upon arriving Monica found immediate favor with the Bishop due to her work with the poor and battered woman. Augustine now 28 years old, was still very full of himself, well educated in his studies of philosophy and being what he thought to be a worldly man, in the matters of life. He approached the Bishop as if he were someone to compete with, yet the Bishop was nothing, but kind and patient with Augustine, having wonderful conversation and offering books to read on the Christian doctrine. Most, if not all, Augustine ignored.

So, how did it come about? It was really a very simple act. One afternoon, sitting in his garden he overheard children singing ‘Take up and read! Take up and read!’ He became inwardly convinced inwardly by the Spirit that he should read the Christian New Testament. He began by reading Paul’s letter to the Romans. At that moment he received a powerful revelation of God’s grace in the gospel and he simply converted. All his studies, life experiences and even the taking on the teaching of Mani did not compared to what he found in the New Testament. He then became the most zealous exponent of grace in this era. At the age of 33, the Bishop baptized Augustine at the church of St. John the Baptist in Milan, making him a Doctor of Theology and a Doctor of Grace. Augustine settled in Hippo where he became Bishop turning the Bishop’s home into a monastery.

“The reward for patience is, patience.” -Augustine of Hippo

What Augustine brought with him to Milan was his understanding of philosophy, particularly +Neoplatonism [Late-Platonism] and his practice and ideas of Manichaeism. This spiritual evolution for Augustine Combining the material with the logical and the spirit living in Christianity is what Augustine found and this helped him create the foundation and theology of the Latin Catholic Church today.

Augustine wrote the Doctrine and Foundation of the Catholic Church

Books
The City of God, from Rome to Heaven
The Confessions of Saint Augustine, Bishop of Hippo, By Saint Augustine

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+It is wise to mention that Neoplatonism [Late-Platonism] was different during this particular time, compared to the reemergence later in the 13th century. Without going too deep into how Neoplatonism [Late-Platonism]was viewed by Augustine he found a connection to Christianity through Neoplatonism [Late-Platonism], and if you read his writings he developed regarding the church doctrine you will see the ideas of Neoplatonism [Late-Platonism] throughout. This is noted in his book, Confessions.

*Manichaeism 3c AD, Persia, was against Roman Paganism and the view of the Jewish Torah, OT. Two waves of Manichaeism – early and late middle ages, called Neo-Manichaeism. There is no dualism in Manichaeism, it is in a sense bi-polar neither good nor evil, all has purpose and non purpose. There is spirit in everything – the counter to Manichaeism is skepticism. Though Augustine adopted the teaching of Manichaeism, in the end he rejected the practice.

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[tbc]
what he brings to the church is definition. The documentation of his life also allows us to get an in-depth look at the time of the world around him. A better understanding of the church and the conversion of many Pagans to Christianity.

His work can be difficult to follow, as he moves from what is difficult to understand of the past moving forward into the the future and the modern idea of Christianity. Augustine took ancient thought and in so defining he translated the bible into the language of the church in Latin.

Nature of Evil

Manichaeism Dualism – pre Christian ideals, the spiritual is manifested through the material, good and evil influences. materializing of the spirit.

Manichaeism made Augustine aware of evil, opening the door to have a better understanding of St Paul.

Manichaeism sense manifestation

Augustine jumped forward (like puberty) from the material spiritual to the spiritual

Skepticism through observation of the sense world he learns nothing of the spiritual.  Void of the spiritual removes all truth  the doubt of the truth  longs to be understood which leads to

Neo Platonism [Late-Platonism] – Plotinus’ doctrine that the soul is composed of a higher and a lower part — the higher part being unchangeable and divine (and aloof from the lower part, yet providing the lower part with life), while the lower part is the seat of the personality (and hence the passions and vices) — led him to neglect an ethics of the individual human being in favor of a mystical or esoteric doctrine of the soul’s ascent to union with its higher part.
above the world is ideas – abject unity – the world of the soul – the lower and higher soul creates the material –  above the soul is the spiritual. the concept of ideas. The next Imagination, no concepts, above the idea world

imagination – above the idea world

inspiration

intuition

probation

enlightenment

initiation

Plotinus perception – reality is the spiritual world.
This led Augustine to Christianity
for man does not need to reach upwards for Christi Jesus has descended upon the earth

It was Plotinus – Neoplatonism [Late-Platonism] that had the greatest affect on Augustine and his view on Christianity.. Since the earliest doctrine of the Catholic Latin Church was Augustine we can say that Christianity is a form of Neoplatonism [Late-Platonism].  Even later when Christianity was revised it falls in line with Np. And seeing that the Greeks were fist in translation of the gospels and the Gospels were written originally in Greek we can pin point the organization and layout of the Christian bible and doctrine

All the books of the New Testament were written originally in Greek. The Latin translation of the Bible written by St. Jerome, who was asked by Pope Damasus in 382 A.D. to bring order out of the proliferation of Old Latin versions which were in circulation.

 

Trinity

being

knowing

living/love

 

Father being

Son idea world knowing the son

HG life lose willing

through Plotinus

 

Augustine

Counsel of Carthage

Concupiscence – Why Jesus matters

Original Sin – Adam and Eve

Faith and Power of God

Doctor of Grace

Death & Patron Saint  – Printers, .His celebration is his death day

 

Prayer to God
Late have I loved you,
Beauty so ancient and so new, late have I loved you!
Lo, you were within,
but I outside, seeking there for you,
and upon the shapely things you have made
I rushed headlong – I, misshapen.
You were with me, but I was not with you.
They held me back far from you,
those things which would have no being,
were they not in you.
You called, shouted, broke through my deafness;
you flared, blazed, banished my blindness;
you lavished your fragrance, I gasped; and now I pant for you;
I tasted you, and now I hunger and thirst;
you touched me, and I burned for your peace.

Agnus Dei, qui tollis peccata mundi, miserere nobis.
Lamb of God, who takes away the sins of the world, have mercy on us.

Agnus Dei, qui tollis peccata mundi, miserere nobis.
Lamb of God, who takes away the sins of the world, have mercy on us.

Agnus Dei, qui tollis peccata mundi, dona nobis pacem.
Lamb of God, who takes away the sins of the world, grant us peace.

Spoken in all Christian Sects

Manichaeism will be covered during Great Mysteries in January.
[tbc]

 

Atilla The Hun – God’s Punishments,  Flagella Dei – The Scourge of God 406–453. Ruler of the Huns, 434 – 453. Leader of a nomadic warrior tribal cultural empire. His people were called Huns, Hunie. Anyone willing to fight could join his tribe. Ostrogoths, Alans, Bulgars anyone who lived in Central and Eastern Europe.  During his reign, he was the most feared enemy of the Western and Eastern Rome and the Northern Barbarian Empires. All knowledge of Atilla and his people come from the accounts of his enemies. He, and those who followed were thought of as the most savage men that ever lived, feral, while beasts.  They were known as Nomads. The reputation of the Huns and their horses was legendary. Most people who encountered them thought they were part man part horse for they seldom dismounted. They ate, slept, carved their arrows and bow on their horses. Their horse were also larger, stronger, faster and healthier than all others tribes they encountered. The Women of the tribe were pulled in wagons. they had no permanent home and the camp moved every few days. They also took what they wanted, when they wanted, where ever they went. Raids were frequent, people fled further west or south and eventually, deals were made to pay off the Hun and his men.

Childhood – There  are no records of his birth, but it was thought he was born in the Volga Region. His mother died during birth and father two years later. He and his brother were raised by their uncle. It is said Atilla learned to ride a horse before he learned to walk. When their uncle die the Tribe was was ruled by both brothers. However that did not last long, it is said he killed his brother in his sleeps.

Leader of the Huns – He was a man born into the world to shake the nations, the scourge of all lands, who in some way terrified all mankind by the rumors noised abroad concerning him. He was haughty in his walk, rolling his eyes hither and thither, so that the power of his proud spirit appeared in the movement of his body. He was indeed a lover of war, yet restrained in action; mighty in counsel, gracious to, and lenient to those who were once received under his protection. He was short of stature, with a broad chest and a large head; his eyes were small, his beard was thin and sprinkled with gray. He had a flat nose and a swarthy complexion, revealing his origin.

He took control over the tribe, which was said to be over 500,000 men. Once Atilla crossed the Danube the terror never stopped. He ands his men swept across What is now Western Europe and he even reached as far south as Constantinople. He and his tribe settled into what is now Hungry.

Battle of the Catalonian Planes 451AD – This is where Atilla met his match.

Death – 453AD – This was not a pretty death.

 

entr’acte

The Bavarians had allied themselves with the Avars, a people who may be called the successors of the Huns. Charles was victorious in this struggle and fortified a strip of land as a boundary against the Avars, the original Avarian limit of the land which to-day is Austria. In the same way he had protected himself also against the Danes.

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Who were the Franks?
According to Rome, the Franks were part of the Germanic tribes who lived on the northern edges of the Roman Empire; Northern and Middle Rhine. Today, lower Netherlands, and the border between France and Germany. A treaty was signed between these tribes, mostly Franks, and the Romans. Many of the Frankish tribal men even fought for Rome. At once point the Franks became the largest contingency in the Roman Army. As Rome’s power faded their strength in the region grew.

After 376AD, Rome collapsed, the tribes began to move into the lower lands Rome could no longer defend. As the tribes took over and settled in, they fought amongst themselves. In 406AD, Atilla the Hun [Volga, Russia] invaded Gaul. This attack united all of Gaulia, Franks, and the Visigoth tribes, and what was left of Rome. It was the first defeat for Atilla. He died 2 years later.

In 463AD, under the Frankish leader Childeric he and the Franks fought for Rome. In particular, at the Battle of Orleans against the Visigoths, and again he defeated the Saxons at the Battle of Angier, 469AD. He soon expanded his power throughout Gaul, as Rome continued to fade. In 476AD Romulus Augustus, Emperor of Rome, was defeated by Odoacer, a general in one of the Germanic tribe. Odoacer, became the First King of Italy. In 480AD Childeric died and his son Clovis, ᚺᛚᛟᛞᛟᚹᛁᚷ (runic), Hlōdowik, [Today, Louis], at age 15, became leader of the Franks. Rome’s leadership gone, in order to unite all of Gaul Clovis needed to defeat the Roman Governor Syagrius. At age 20 Clovis soundly defeated him in the Battle of Soissons 486AD. Soon he conquered all of Gaul, and powerful enough to keep his enemies at bay. In 496 he converted to Catholicism at the behest of his wife. Baptized on Christmas Day in 508AD. Clovis is declared the King of all the Franks 509AD. He died 511 AD.

How Tribes transformed into Kingdoms.

By the death of Clovis, the Franks had comfortably conquered all of Gaulia, uniting the tribal lands once controlled by Rome. The Franks, under the leadership of King Clovis I, was the most successful. The people in these lands conquered never rose against him. They accepted Clovis I, as their ruler, and the name of his tribal people, the Franks, Frankia. Today, The French.

From Clovis to Martel – 

Pepin of Herstal –

Charles Martel  – Merovingian

Peppin the Short –

Through the system of Portable Inheritance; property apportioned amongst heirs, most of which is passed down to the eldest son, the kingdom was passed down through the generations. However, this did not stop the Franks from expanding their lands into other areas, which included the western edges of Germany and Denmark to the borders of the Visigoths. Today Spain.

By the time Charlemagne was born, two centuries had passed since the Franks had conquered, secured, and constantly expanded their lands throughout most of Gaul. Conquering and battling seemed to be in their blood, and part of their culture.

Charlemagne – Charlemagne – Charles the Great, Carolus Magnus – 2 April 747 – 28 January 814. Carolingian Dynasty, King of the Franks, 768. King of the Lombards, 774. First Roman Emperor, 800. Charlemagne united most of Western and Central Europe. He was the first recognized ruler since the fall of the Roman Empire, 376AD. He expanded the Frankish state known as the Carolingian Empire. Furthermore, he was canonized by Antipope Paschal III and is now regarded as beatified in the Catholic Church.

He became king of the Franks in 768AD following his father’s death. Initially he was co-ruler with his brother Carloman I until his death in 771AD. As sole ruler, he continued his father’s policy towards protection of the papacy. He removing the Lombards [ last of roman Rule, now Italy]from power in northern Italy and leading an invasion of Muslim in Spain. He fought the Saxons to his east, and Christianized them upon penalty of death (Massacre of Verden). In 800AD he was crowned Emperor of the Romans, by Pope Leo III, on Christmas Day, at St. Peter’s Basilica, in Rome.

The feats and triumphant marches of Charlemagne occupies an extravagant amount of space in European History. He is known posthumously as the Father of Europe, Pater Europae. He united most of Western Europe, something not done since the Roman Empire, along with parts that had never been under Frankish or Roman rule. Through his leadership and power within the church he sparked the Carolingian Renaissance, a time of expanding and unifying Carlovingian cultural and intellectualism.

On the other side of Christianity, the Eastern Orthodox Church disfavored Charlemagne, this was due to his support of the filioque (son not of baptism) and the role of women in the church (Irene of Athens). These disputes eventually led to the split between the Rome and Byzantium – Romaioi Church, during the Great Schism,1054AD.

Regardless, all what was accomplished under Charlemagne was only an external expression of much deeper events in the Middle Ages. Events leading to many convergence and significant factors in the formation and evolution of Europe and the modern world today.

 

The Middle Ages – European conditions after the folk migrations.
The Evolution of Property, Laws and Societal Structures.
From Tribes to The Church to Kingdoms.
From Villages to City.

Text by Rudolf Steiner

The Germanic tribes came to rest in different places, you will think of the way these races brought their ancient institutions, their manners and customs, with them into their new homes, and developed them there. And we see that they preserved their own peculiar character, a kind of social order, consisting in the distribution of private and common property.

There were little social assemblies, which formed their original organization: village communities, then, later, hundreds and cantons; and in all these, what could be common property was so: forest, meadow, water, etc. And only what a single individual could cultivate was assigned to the private family and became hereditary; all the rest remained common property.

Now we have seen that the leaders of such tribes received much larger territories at the conquest, and that on this account certain positions of mastery sprang up, especially in Gaul, where much land was still to be reclaimed.

For the working of these domains, it was partly members of the former population, partly the Roman colonists or prisoners of war, who were taken. In this way, certain legal conditions grew up. The large landowner was not responsible to others for what he did on his own property; he could not be brought to book for any orders that he gave. Hence he could rescind for his own estate, any legal prescription or police regulation. So, in the Frankish Empire, we meet with no united monarchy; what was called the Empire of the Merovingians was nothing more than such a large landed estate.

The Merovingians were one of the families which possessed much land; according to civil law — through the struggle for existence — their rule extended farther and farther. New territories were constantly added to it. The large landowner was not such a king as we have been accustomed to in the 13th, 14th, yes, even in the 16th century; but private government gradually became legal rule.

He transferred certain parts of his domain, and with them his rights; to others with less land; that was called being “under exemption”; this judicial authority had grown out of the irresponsible position in such circumstances. In return, this type of landowner must pay tribute, and do military service for the king in time of war. In the expansion of such proprietary relationships, the Merovingian stock as conquerors took precedence of all others, so that we must retain the formula: the ancient Frankish Empire progressed through purely private legal conditions.

Again the transition from the Merovingian to the Carlovingian stock, from which Charles Martel descended, took place in the same way, out of the same conditions. The Carlovingians were originally stewards of the domains of the Merovingians; but they gradually became so influential that Pepin the Short succeeded in putting the imbecile Childeric into a monastery, and, with the help of the pope, in deposing him. From him was descended his successor, Charlemagne.

In a cursory survey we can only touch upon the external events; for, indeed, they have no further significance. Charlemagne made war on the neighboring German tribes and extended his control in certain directions. Even this empire, however, cannot be called a State. He waged lengthy wars against the Saxons, who clung to the ancient village organization, the old manners and customs, the old Germanic faith, with great tenacity. Victory was won after wearisome wars, fought with extraordinary ferocity on both sides.

Among such tribes as the Saxons, one personality in particular would stand out, and would then become a leader. One of these was Widukind, a duke with great possessions and a strong military retinue, whose courage withstood the most violent opposition. He had to be subdued with the greatest cruelty, and then submitted to the rule of Charlemagne. What did the rule amount to? It amounted to this: if the authority of Charlemagne had been withdrawn, nothing special would have happened. Those tribesmen who in their thousands had been obliged to submit to baptism, would have gone on living in the same way as before.

— It was the form Charlemagne had given the Church which established his powerful position. Through the power of the Church these territories were subdued. Bishoprics and monasteries were founded, the large properties formerly possessed by the Saxons were distributed. The cultivation of these was in the hands of the bishops and abbots; thus the Church undertook what had formerly been done by secular landholders protected by “exemption,” namely, judiciary authority. If the Saxons did not acquiesce, they were coerced by fresh inroads of Charlemagne. Thus the same things went on as in western France: the smaller landowners could not carry on alone, hence they gave what they had to the monasteries and bishoprics, to receive it again under feudal tenure.

The one condition was, then, that the large properties should belong to the Church, as in the newly established bishoprics of Paderborn, Merseburg and Erfurt, which were cultivated for the bishop by the conquered tribes. But even those who still had their own possessions held them as fiefs and had to pay ever-increasing taxes to the bishoprics and abbeys. This was how the rule of Charlemagne was established: with the help of the great influence obtained by the Church whose suzerain he was, his position of authority was achieved. —

Charles extended his authority in other regions, just as he was extending it here. In Bavaria he succeeded in breaking the power of Duke Tassilo and sending him to a monastery, so that he might bring Bavaria under his own dominion. The Bavarians had allied themselves with the Avars, a people who may be called the successors of the Huns. Charles was victorious in this struggle and fortified a strip of land as a boundary against the Avars, the original Avarian limit of the land which to-day is Austria. In the same way he had protected himself also against the Danes.

Like Pepin he fought in Italy against the Longobards, who were harassing the pope; again he was victorious, and established his authority there. He experienced too against the Moors in Spain, and almost everywhere he was the victor. We see Frankish rule established over the whole of the European world of those days; it merely contained the germ of the future State.

In these newly won regions, Counts were inaugurated, who exercised justiciary authority. In the places where Charlemagne alternatively held his court — fortified places called Palatinates — were the Counts Palatine, mostly large landowners, who received certain tribute from the surrounding districts. It was not only tribute from the land and soil, however, which fell to their share; they also received revenues from the administration of justice. If a murder were committed, the public tribunal was convened by the Count Palatine. A relative, or someone who was closely connected with the victim, brought the indictment. At that time certain compensation could be paid for murder, a recognized sum, differing in value for a free man and an unfree, paid partly to the family of the murdered man, partly to the justiciary of the canton, and partly to the king’s central fund. Those who looked after communal concerns — actually only such as concerned taxes and defense — were the land-graves, who travelled from one district to another, ambassadors with no special function.

Under these conditions, the divergence between the new nobility of landowners and the serfs became more and more marked, and also between the landowners and those freemen who were indeed personally still free, but had fallen into a condition of servile dependence, because they had to pay heavy tribute and to render compulsory military service. These conditions grew more and more critical; secular and ecclesiastical property became increasingly extensive; and soon we see the populace in bitter dependence, and already we meet with small conspiracies — revolts — foreshadowing what we know as the Peasant Wars. We can understand that, in the meantime, material culture developed more and more productively. Many Germanic tribes had had no concern with agriculture before the folk migrations, but had earned their living by cattle raising; now they were developing agriculture more and more; especially were they cultivating oats and barley, but also wheat, leeks, etc. These were the essential things which were important in that older civilisation. There was, as yet, no actual handicraft; it was only evolving under the surface; weaving, dyeing, etc. were mostly carried on by the women at home. The arts of the goldsmith and the smith were the first crafts to be cultivated. Still less important was trade.

Actual cities were developed from the 10th century onwards, and therewith a historical event began to take shape. But what sprang up with these cities, namely trade, had at that time no importance; at its best it was only a trade in valuables from the East, carried on by Israelite merchants. Trade usages hardly existed, although Charlemagne had already had coins minted. Nearly everything was barter, in which cattle, weapons, and such things were exchanged.

This is how we must picture the material culture of these regions; and now we shall understand why the spiritual culture also was bound to assume a certain definite form. Nothing of what we picture as spiritual culture existed in these regions, either among the freemen or the serfs. Hunting, war, agriculture, were the occupations of the landowners; princes, dukes, kings, even poets, unless they were ecclesiastics, could seldom read and write. Wolfram von Eschenbach had to dictate his poems to a clergyman and let him read them aloud to him; Hartmann von der Aue boasts, as a special attribute, that he can read books. In all that secular culture catered for, there was no question of reading and writing. Only in enclosed monasteries were Art and Science studied. All other students were directed to what was offered them in the teaching and preaching of the clergy. And that brought about their dependence on the clergy and the monks; it gave the Church its authority.

When we read descriptions today of what is called “the dark Middle Ages” — persecution of heretics, trials of witches, and so on — we must be clear that these conditions only began with the 13th century. In the older times nothing of this kind existed. The Church had no more authority than the secular large landowners. Either the Church went hand-in-hand with the secular authority, and was only a branch of it, or it was endeavoring to cultivate theology and the science of Christianity.

Until the current of spiritual influence came from the Arabs, all spiritual concerns were fostered only in the monasteries; the activities of the monks were completely unknown to the world outside. All that was known outside the monasteries was the preaching, and a kind of spiritual instruction given in the primitive schools.

The authority of the Church was enhanced by the fact that it was the clergy themselves who carried out all the arrangements for promoting knowledge. The monks were the architects; it was they who adorned the churches with statues, they who copied the works of classical, too, the emperor’s chancellors, were, for the most part, monks.

One form of culture which was fostered in the monasteries was Scholasticism. A later was Mysticism. This scholasticism, which flourished until the middle of the 14th century, endeavored — at least at one juncture — to inculcate a severely disciplined way of thinking. There were severe examinations to undergo; nobody could make progress in absolutely logical discipline of thinking without hard tests; only those who could really think logically, were able to take part in the spiritual life. Today that is not considered. But actually it was because of this training in consistent logic that when the Moorish-Arabian culture came to Europe, this science found disciplined thinking there already. The forms of thought with which Science works today were already there; there are very few arrangements of ideas, which are not derived from thence.

The concepts with which the Science — still operate today, such as subject and object, were established at that time. A training of thought, such as does not appear elsewhere in world history, was developed. The keen thinker of today owes that which flows in the veins of his intellect to the training fostered between the 5th and 14th centuries. Now some may feel it to be unjust that the masses at that time had nothing of all this; but the course of world history is not directed by justice of injustice, it follows the universal law of cause and effect. Thus we see here two definite currents flowing side by side: 1. Outside, material culture, absolutely without science; 2. A finely chiseled culture, confined to a few within the Church. Yet the culture of the cities was based on this strict scholastic way of thinking. The men who carried through the great revolution were ecclesiastics: Copernicus was a prebendary, Giordano Bruno was a Dominican friar. Their education and that of many others, their formal schooling, was rooted in this spirit of the Church. They were not powerful men, but simple monks, who, indeed, often suffered under the oppression of those in power.

Nor was it bishops and rich abbots, but on the contrary, poor monks, living in obscurity, who propagated the spread of Science. The Church, having allied itself with external powers, was obliged to materialize itself; it had to secularize its teachings and its whole character. Very long ago, up to the 12th century, nothing was held more solemn, more sublime, by the Christians, than the Lord’s Supper. It was regarded as a sacrifice of grateful remembrance, a symbol of the intensifying of Christianity. Then came the secularization, the lack of understanding for such exalted spiritual facts, especially as regards the festivals.

In the 9th century there lived in the land of the Franks, at the court of Charles the Bald, Scotus Erigena, a very distinguished Irish monk, in whose book De Divisioni Naturae we find a rich store of profound intellectual thought — though, indeed, not what the 20th century understands as Science. Erigena had to fight against hostile criticism in the Church. He defended the old doctrine that the Lord’s Supper represented the symbolism of the highest Sacrifice. Another, materialistic, interpretation existed, and was supported in Rome, namely, that the bread and wine was actually transformed into flesh and blood. This dogma of the Lord’s Supper originated under the influence of this continuous materialization, but it only became official in the 13th century.

Scotus Erigena had to take refuge in England, and at the instigation of the pope, was murdered in his own monastery by the fraternity of monks. These struggles took place, not within the Church, but through the interpenetration of secular influence. You see that spiritual life was confined to a few, and was closed to the masses, upon whom lay an ever-increasing pressure, both from the secular and the spiritual side. In this way discontent continued to grow. It could not be otherwise than that dissatisfaction should increase among these people of divided loyalties. In country, on the farms, new causes of discontent kept cropping up. No wonder that the small towns, such as those already established on the Rhine and the Danube, should continually grow larger and form themselves anew from the influx of those who could no longer get on in the country. The fundamental cause of this reorganization of conditions was the people’s thirst for freedom.

It was a purely natural motive which gave rise to the culture of the cities. Spiritual culture remained undisturbed for the time being; many cities developed round the bishoprics and monasteries. From the city-culture rose all that constituted trade and industry in the Middle Ages, and afterwards brought about quite different relationships.

The need to develop the full life of the human personality, was the cause of the founding of the cities. It was a long step on the path of freedom; as, indeed, according to the words of Hegel, history signifies the education of the human race towards freedom.

And if we follow the history of the Middle Ages farther, we shall see that this founding of the city-culture represented, not an insignificant, but a very important step on the path of freedom.

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Timeline
610 AD – Byzantium – Romaioi, Ottoman Islamic Empire, The Volga, and The Silk Road

700 AD – The Father of Western Europe, Charlemagne, Charles the Great, King of the Franks, King of the Lombards, Emperor of the Romans, Ruler of the Carolingian Empire, Pater Europe, Beatified.

850 AD – Rollo The Viking Chieftain Ruler of Normandy.

1000 AD – The Crusades – From Jerusalem, The fall of Constantinople, the Reconquista.

1050 AD – Great Schism, 1050.

The Early Middle Ages, 476 AD through the era of hierarchy, Charlemagne, Viking Hoards, 800 AD. The High Middle Ages, 1000 AD -1300 AD, the Great Schism and the Crusades through the diseased riddled end of the Late Middle Ages, 1400 AD. We discover what is long forgotten, seldom written or read, and yet it is always with us.

How do you sum up the entirety of the Middle Ages? War, famine, disease, religion, power, control, survival? It is indeed a slow bake. 1000 years of pure survival, living surrounded by nature, and your family tribe. Skills to survive were passed down through generations, Your last name designated you as the son of John (Johnson) or of the clan of Smiths (Smithy) a member of a skill.

The Medieval period has more to offer than we realize, and we bring the gifts, the lessons and the skills taught and learned forward. These skills were part of our inheritance, they taught us to think, to innovate and to become masters of the muse. As we descend into the darkness of the year, we draw closer to our people and how much we are like them, and how much they were like us.

 

The Path of Initiation in the Dark and Middle Ages
Men brought into the mysteries faced three distinct stages through which they had to pass through.

First – simple-mindedness. The meaning of the name, Percival—Persifal—Parzival—“through the vale”—”the middle”—was the name given in medieval times to all such candidates for initiation. The process taking place in nature is the same what takes place in the animal kingdom and human beings. However, only in nature does it take place without desire or passion. It goes forward in perfect purity and chastity. The boundless and chaste innocence that sleeps in the flower buds of the plants was felt. This feeling must enter right into the soul of the pupil.

Second – doubt. The struggle, the trials, and tribulations, suffering, and understanding of one’s limits. The limits of nature pushing back, the learning of laws, loyalty and dedication, and the journey to freedom.

Third – blessedness. Through freedom, a choice made independently to serve. This is true freedom and a blessing.

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Parsifal
The Question of The Grail
The Holy Grail was the chalice used by Christ Jesus at the Last Supper. This was his last meal with the Apostles in his human material form before he was arrested, crucified, and suffered his earthly death. At this meal, the bread represented his spiritual body and the wine his spiritual blood. “Do This In Memory Of Me.”

When he was crucified on the cross, a Roman soldier took his spear, stabbing him in the side. As the blood flowed from his body to the earth, Joseph of
Arimathea placed the chalice under the wound to collect the spiritualized blood. As the blood flowed from the wound and touched the ground, the earth
shook, was consecrated and spiritualized with the blood of The Christ. The significance of this act was the fulfillment of the new covenant, redemption for man, and the forgiveness of sin, the promise of eternal salvation fulfilled.

The blood Joseph collected in the chalice became known as The Holy Grail. The Spear that pierced his flesh, releasing the spiritualized blood, was called, The Spear of Destiny. However, both the cup and the spear have a much longer history and connection, which is discussed during the month of Great Mysteries in January, and during the Easter Lectures.

“If unfaith in the heart find dwelling, then the soul it shall reap but woe; And shaming alike and honour are his who such doubt shall show, For it standeth in evil contrast with a true man’s dauntless might, As one seeth the magpie’s plumage, which at one while is black and white. And yet he may win to blessing; since I wot well that in his heart, Hell’s darkness, and light of Heaven, alike have their lot and part. But he who is false and unsteadfast, he is black as the darkest night, And the soul that hath never wavered stainless its hue and white!.” – Wolfram von Eschenbach

There are 16 books of the Medieval tale by Eschenbach. The rendition below is based mostly on Wagner’s Parsifal, which is taken from several sources, including Eschenbach. The important parts of each version are woven together in this retelling. However, what the poem is remembered for is the question of compassion. In the version by Eschenbach, the question is asked, “What ails thee my King?” In Wagner’s version, he approaches the question with the cure. “How do I heal thee, my King?” In the following version, we see a little of both. Many of Eschenbach’s Parsifal adventures were used by Wagner in his Opera, Tristan and Isolde. Much more information is shared during the month of January in Great Mysteries and during the Easter Lectures. I contend that the mysterious voice, the messenger, is the swan.

Self-Renunciation, Reincarnation, Compassion
Over time, many wondered, what happened to the Holy Grail that once held the spiritualized blood of Christ? As legend tells us, the chalice and weapon were removed, taken up into the region high above the skies, and kept and preserved by the angels. When the Holy Grail and Spear of Destiny were taken from the physical world, man’s spiritual sight diminished; the thaumaturgic abilities that were passed down from the ancients began to fade. The mysteries of blood and folk, knowledge of the stars, and the antediluvian healing powers gradually began to fade. In their place grew abstract thinking, independence, along with reliance upon the material world for healing.

However, the ancient knowledge and the great mysteries still existed in some individuals; through dreams and visions, these men were called Initiates. One such Initiate was King Titurel, The Nobel. Bestowed upon him were visions of the Holy Grail, the cup that gives everlasting life. The heavenly angels charged him with keeping both the Holy Grail and the Spear. His vocation was to build the Holy Grail Temple and found its Protectors. They became known as The Order of Knights of the Holy Grail.

In Northern Spain, on Montsalvat he began his mission. He built the Temple on the Christian side of the mountain. A mist surrounded the land, the trees and sloped hills hid a Temple that lay behind the clouds. The gardens and wood were rich with all manner of plants and animals, which spoke to all who lived there. None lived in fear. In the center were The Solemn Order of the Knights of the Holy Grail, guardians of the Temple, protectors of the Holy Grail and Spear of Destiny. They took an oath of chastity, devotion and gave their lives fully to Christ.

Every day, King Titurel, The Nobel, would serve the mass. When it came time to honor and celebrate the sacraments, the Holy Grail would be lifted and cast the radiance of a violet light from the heavens above, a dove would descend over the head of King Titurel, The Nobel. As he prepared, received and served the host of everlasting life to the Order, all would be rejuvenated and feel the greatest reverence for the deeds of the Lord.

Furthermore, The Knights believed that it was decreed by the angels that one day, when King Titurel, The Nobel, was ready to ascend into heaven, this duty and honor of the mass would be passed on to his son Amfortas, The Fisher King.

There were many men who joined the Order, but not all were accepted. One in particular, was a Renegade Knight known as Klingsor. He wanted to be a Knight that serve the Holy Grail, but he failed to remain chaste. In a rage of self-anger and disappointment, he castrated himself, but King Titurel, The Nobel still rejected him as a servant of the Holy Grail. The Renegade Knight, Klingsor’s envy and desire for the Holy Grail and the Spear of Destiny grew, as did his hate towards all the Knights of the Holy Grail. He took up the dark arts and became a Necromancer, he became The Dark Wizard. From this knowledge, he built a Magic Castle on the Arabian side of Montsalvat, in hopes of one day stealing the Holy Grail and The Spear of Destiny for his own. He then used his dark powers to possess and curse the woman who caused his demise, The Witch Kundry. He then cursed all the women in the land who abandoned their faith and hope for their lost husbands. He cursed the grieving maidens who lost their loves to war and battle. He turned them all into beautiful flowers, and under his spell, he chained them forever to his gardens. Their floral perfumes would waft in the air, drawing the traveling Knights into his gardens. He would animate the flowers as temptresses, and as happen to him, they would steal the honor and faith of the Knights away from their devotion to find and serve The Holy Grail. Soon after, their souls would wither and die, turning to stones in his gardens.

As The Dark Wizard’s powers grew, Amfortas, The Fisher King, heard of Klingsor’s transformation, he had enough of his betrayals. He took the Spear of Destiny from its holy place in the Temple, his aim, to put an end to this Dark Wizard’s life. However, when he arrived in The Dark Wizard’s Gardens, like the other Knights, Amfortas, The Fisher King had a moment of weakness, he was temped by the cursed and demonic Witch Kundry. Through a magic spell, she transformed herself into the likeness of the mother of Amfortas, The Fisher King. She reached out to him in the garden and asked what troubled him so. She coxed him to sit awhile on a stone bench surrounded by the beautiful flowers. As their soporific perfumes wafted in the air he began to feel drowsy. He remarked that she lived in such a beautiful garden. He then tried to shake off his haze. She was attentive and asked him to tell her about his worries and his anger towards the Dark Wizard. She listened patiently. Her face was so kind, so beautiful, so familiar. She asked him about his childhood, and he told her all about his dear mother, how she had died and that he missed her so. He was taken by her kindness and beauty. He looked deeply into her eyes, and at that moment dropped the Spear to kiss her. Just then, The Dark Wizard, appeared. He grabbed the Spear and struck Amfortas, The Fisher King, in his thigh. This strike created a wound that would never heal. The Dark Wizard vanished as quickly as he appeared, stealing the Spear of Destiny. From that time on, Amfortas, The Fisher King, suffered every day of his life, and more so during the service of the mass, the sacrament and rejuvenation of the everlasting life.

The Witch Kundry was distraught at what The Dark Wizard had commanded her to do. She begins to plot her escape. The Necromancer, so enraptured, à corps perdu, of his theft, that he didn’t notice when The Witch, Kundry, slipped out of his garden. She ran to the woods of the Holy Grail and hid deep in the forest. She slept under the ground and ate the herbs and leaves of the trees. When her fears had abated, she began to notice that she could understand the voices of the animals, the birds, and the plants. They spoke to her, and kept her save in the brambles. There she swore an oath, dedicating her life to redemption for her part in leading Amfortas, The Fisher King, astray. She would devote her life and craft to finding a medicinal potion that would heal and cure the wound of the Fisher King. She is unaware that there is only thing that can heal The Fisher King, and The Dark Wizard, held this as his possession.

Suffering
His father, King Titurel, The Nobel, grew old and fell ill. He could no longer serve the Mass. Amfortas, The Fisher King, must now accept his duty. Yet, he suffered every day for his weakness, and when he served The Mass, and the violet light fell upon him as the dove descended, the pain became unbearable. It was long foretold that there were no healing cures for a strike by The Spear of Destiny other than The Spear Of Destiny. For as long as he lived, the wound would never heal, and as long as the Holy Grail existed, he would never die. A successor must be found, not only to cure the King, but to keep guard and watch over the Holy Grail and serve the Mass.

The Esquires would often carry Amfortas, Fisher King, to the lake. Wading in the water was the only activity that would ease his pain. He would watch the fish, and birds, the creatures of the wood, come to drink the calming water from the spring, but what he cherished most was watching a pair of swans who lived on the lake, they were beautiful and elegant, devoted to each other and their family. Afterwards, The Esquires would help him into the chair as he cried in pain. They carried him back to the Grail Castle. He would then pray to God for death to take him.

One day, as he was in deep prayer, Amfortas, The Fisher King, heard a voice. The voice told him he could be healed, but only by a Pure Fool, who came to his aid in piety. This Fool must know nothing of evil, and resist the beauty and charms of the cursed maidens.

The Prophecy: “Only a Pure Fool, chaste and enlightened by compassion”

The next day when The Esquires were ready to bring Amfortas, The Fisher King, back to the castle from the lake there was a loud cry, like a wild animal. Out of the woods, a young man appeared. In one hand he proudly carried a bow, and arrow, in the other hand, he had a swan by the neck. The creature was near death.

Swans were known to be spiritual messengers, as well as a symbol of death to come. They often brought with them change, for the good or for evil.

The Head Knight, Gurnemanz, admonished the young man and told him that hunting in these woods was forbidden. He then lamented the loss of the swan, how it was one of a pair that lived on the lake, and what beauty and peace they brought to those who enjoyed this blessed sight. The Youth was ashamed. He cast his head down, then suddenly, in a fit of anger, broke the bow and arrows he had carved himself. Amfortas, The Fisher King, still in pain, closed his eyes, lowered his head and bade The Esquires to return him to the Castle.

Once the King had left. The Head Knight, Gurnemanz, asked the Youth his name, but the Youth said he did not know his name. The Witch Kundry crept out of the brush and interjected, “I knew this boy and his mother.” She then recounted that the woman raised him purposely to be a Fool, for the sake of her heart.

The Head Knight, Gurnemanz, thought for a moment. Knowing of the Prophecy, he decided to bring the Youth to the castle, hoping this could be the Fool who would save Amfortas, The Fisher King. The Head Knight, Gurnemanz, would present him to the Knights, and to Amfortas, The Fisher King, as the Fool they were looking for. The Head Knight, Gurnemanz, told the Youth to follow him. The Foolish Youth obeyed.

When they arrived at the church, The Youth was told to stand aside and silently watch.

Amfortas, The Fisher King, was carried into the church and sat before the altar. Still suffering in pain, he refused to stand and perform the sacrament. From the crypt King Titurel, The Nobel calls out, he admonished his son for not staying true to his duties as keeper and protector of The Holy Grail. Amfortas, The Fisher King, rises, still suffering. The violet light descends.

King Titurel, The Nobel, calls out from the crypt, “O heavenly rapture! How brightly Our Lord greets us today.”

Amfortas, The Fisher King, pauses, holding himself up with all of his might. It is clear he is in great pain. He doesn’t move.

King Titurel, The Nobel, again calls out from the crypt, “Uncover the Holy Grail!”

All The Knights sing out. “Thus ran the promise made to you, wait confidently, serve the Office today.”

Amfortas, The Fisher King, speaks, almost in protest. He recounts his sin, how he lost the Spear Of Destiny to a great evil, and now the endless suffering he must endure every day, with no relief. The young Fool clutches his heart. The church is silent. The Knights wait.

Then, with all of his strength, Amfortas, The Fisher King, performs the sacrament, blessing the bread and wine. All the while crying in pain and agony, but he performed his duties. He uncovers the Holy Grail as the dove descends, he again cries in pain. He speaks the words:

“Take of the bread,
turn it confidently
into bodily strength and power;
true until death,
steadfast in effort,
to work the Saviour’s will!

Take the wine,
turn it anew
into the fiery blood of life.

Rejoicing in the unity
of brotherly faith,
let us fight with holy courage!”

Amfortas, The Fisher King, having performed his duty, he then collapses in his chair.

The Knights take Communion. The Young Fool is offered the bread and wine, but he steps back.

After the ceremony, The Knights receive, once again, the body and blood of the Savior. They are refreshed. The Knights sing of the life-giving properties of the Eucharist and Draft rejoicing,

“Blessed in faith! Blessed in love!”

Amfortas, The Fisher King, has now completed his duty. He is slowly carried out of the church. The Esquires who carry him walk towards the Fool. They stop for a moment. Amfortas, The Fisher King, looks up at him. The Young Fool, still clutching his heart, tightens his grip, but he says, nothing. The Esquires carry Amfortas, The Fisher King, back to his room.

As the Knights leave the church, the Young Fool stays behind, frozen in his place. The Head Knight, Gurnemanz, approaches The Young Fool, he begins to questions him about what he has just seen. The Young Fool remains silent.

“Why are you still standing there? Do you not know what you have seen?”

The Young Fool shakes his head. He does not understand the meaning of what has taken place.

The Head Knight, Gurnemanz, is again cross with him. He is convinced, the lad is indeed a simple Fool, not the Prophecy of a Pure Fool. The Head Knight, Gurnemanz, chases him out of the church.

“Be off with you! Look after thy geese, and henceforth leave our swans in peace!”

The church is empty, save The Head Knight, Gurnemanz. He makes his way to leave, and as he does, he hears the voice repeating the prophecy:

“Enlightened through compassion, the innocent Fool.” — “Durch Mitleid wissend, der reine Tor!”.

“Blessed in faith!” — “Selig im Glauben!”

 

ACT II
The Dark Wizard, in his black tower, looks into his Magic Mirror. He sees the Young Fool approaching. He summons the cursed Witch, Kundry. She has not broken his spell, and returns to the garden under his command. He instructs her to seduce the Fool. She resists, but is overcome by the will of The Dark Wizard’s curse.

The Young Fool smells the fragrance of the flowers, this reminds him of his childhood. He follows the aroma, which leads him into The Dark Wizard’s Garden. Before his eyes, all the flowers become beautiful maidens. They try to seduce the Young Fool, he innocently plays with them. They soon fight over him. He admonishes them for their bickering. They acquiesce, then start their seductions again. Suddenly, The Cursed Witch, Kundry, appears, however, she is now transformed into a beautiful siren.

The flower maidens run. She calls the Young Fool, now by his real name, “Parsifal!” This awakens something in the Fool. Memories of childhood and of his mother come to his mind. He remembers now who he is. She tells him how his mother died of a broken heart when he left. She reminds him of his father who died in battle, how his mother did everything in her power, that he, not meet the same fate. Furthermore, she wished to keep him from war and weapons, she kept him innocent and unaware of the evils in the world in order to protect him and not meet the same fate as his father. She kept him naïve, a fool. The Witch Kundry, tells him how he ignored her wishes as he went off seeking adventures, never telling her where he went, leaving her to worry until, at his last leaving, she died.

His resistance is now broken. The Witch Kundry tells him that despite all his carelessness, his mother forgives him and sends him her kisses. She then kisses him passionately. Parsifal recoils in horror. He stands up and throws her off. No longer the Fool, he is now fully aware of who he is and of his destiny. At last, he understands the question, and the nature of Amfortas, The Fisher King’s suffering, that his mission and destiny are to become a Knight of the Holy Grail.

The Witch Kundry tries to win him over through pity for her sake. She tells him what a wretched woman she has always been, how she has lived an accursed life over and over again. She confesses that it all began when she laughed at a man suffering and dying on the cross. All she ever sees is his eyes suffering, looking at her as she laughed. The Dark Wizard saw her mocking and cursed her into his realm and power.

Parsifal is not moved, he tells her, “Yes, sinner, I offer thee Redemption, not in thy way, but in thy Lord Christ’s way of sacrifice!”

She curses Parsifal, for being unsympathetic and cruel. She tells him, in anger, that he will never find the Holy Grail Castle again. Furthermore, she curses him to wander aimlessly, never to realize his true destiny.

In her desperation, she calls for help from The Dark Wizard. He appears on the rampart and hurls the Spear of Destiny at Parsifal. The Spear stops in midair, suspended over Parsifal’s head. He grabs the weapon and uses it to make the sign of the cross.

The Dark Wizard’s castle and tower crumbled, his gardens wither into a desert, all the flower maidens begin to fade then die. The Witch Kundry returns to her old and wretched self as she falls to the ground in a heap.

He tells her,

“Thou alone knowest when we shall meet again!” Parsifal then walks away. She yells at him, “Go! Go! Go! Be gone, you Fool! Redeem the world, if that is your mission!”

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Parsifal is the Archetype of The Hero’s Journey. Many books have been written concerning the Adventures of Parsifal after laying waste to the Wizard’s Garden. Stories taken from Eschenbach’s Poem, and many other authors, including the tale of the Knights of the Round Table. In the Wagnerian Operas, these adventures are not included. However, there it is suggested in the Opera that these journeys indeed happened, and that Parsifal, who was cursed by the Witch Kundry to never discover his true destiny, finds his way back to the Garden of the Holy Grail. We assume that in one of his adventures he is released of the curse, either through forgiveness, magic, or that he overcame the curse through sheer will. Perhaps, some consultation with Merlin, or simply Divine Providence. What we know now is that much time has passed, and Parsifal has found his way back to the Garden of the Holy Grail.

 

ACT III
A Hermit Priest steps out of a hut, near a lake. It is The Head Knight, Gurnemanz. Many years have passed. He is old, weary, and beaten. His hair is white, his body bent with age, life seems to have taken its toll. He no longer lives in The Grail Castle, he has left and is living now in The Temple Gardens. It is dawn, and we see him struggling to pick up wood for his fire. As he stoops to collect the faggots, he hears someone in distress. He turns to follow the sound. Struggling to clear away the refuse, whatever he has found, it is lying in a heap, and seems to be suffering. Believing it is a wounded or dying animal, he helps to turn it on its back and realizes it is a human being. He speaks,

“The poor wretch is coming to, it is as in a trance.” He recognizes the face, it is The Witch Kundry.

He Speaks, “How long have you been here? How long have you slept?” She staggers to her feet, all the while muttering the word, “Service! Service!”

The Hermit Priest scolds her, “I have wakened you again from your deathly sleep. Have you no words to greet me?”

She replies, “Let me serve!”

He tells her there is little work here, but she can dig for herbs and roots if she likes. He says that each must find for himself now,

“We have watched and learned from the beasts in the forest.”

She hurries about, noticing the hut she goes straight-away to work. The Hermit Priest stands astonished at her energy, considering where she has been for so long. He thinks to himself,

“Perhaps it is this Special Day after all. That’s what it must be.”

She comes out of the hut with two large pitchers, and heads towards the spring to fetch water.

The Witch Kundry runs to the spring and fills the jug. On her return, she hears a rustling in the wood. She turns to look and sees a Knight in full armor drawing near. She runs to the Hermit Priest in fear. He calls out,

“Who there is approaching the Holy Spring, in somber apparel of war? That, is none of the brethren!”

The Knight approaches slowly, he is weary, yet resolute. He speaks not a word. The Hermit Priest calls out,

“Greeting, guest! Have you lost your way? May I direct you?”

The Knight shakes his head. The Hermit Priest scolds him,

“Do you offer me no greeting?”

The Knight remains silent. The Hermit Priest replies indignantly,

“Hey! What? If your vows constrain you to be silent to me, then mine charge me to tell you what is fitting. Here you are in this hallowed place. No man comes here armed, with sallet helmet, shield, and spear. And today, of all days! Do you not know what Holy Day this is?”

The Knight shakes his head again in silence.

In anger, The Hermit Priest says,

“No? Then whence come you? Among what heathen have you dwelt, not to know that today is the supremely Holy Good Friday?”

The Knight bends his knee and bows his head. The Hermit Priest continues,

“Lay down your weapons! Do not offend the Lord, who today, bereft of all arms, offered His holy blood to redeem the sinful world!”

The Knight rises, thrusts the shaft of the Spear into the earth, lays his shield, and a broken sword beneath it. He opens his helmet, takes it from his head, and lays it down with the other arms. He kneels before the Spear in silent prayer.

The Hermit Priest is utterly bewildered, but then his heart wells up with emotion. He beckons to The Witch Kundry. The Knight then raises his eyes devoutly to the Spearhead.

The Hermit Priest looks at the Knight closly and turns to The Witch Kundry,

“Do you recognize him? It is he who once killed the swan.”

The Witch Kundry, assents with a slight nod.

“It is indeed he, the fool, whom I wrathfully drove away.”

He gasps,

“Ah! How did he find the way? The Spear! I recognize it!”

The Hermit Priest is elated,

“O most Holy Day, for me to awaken to now!”

The Witch Kundry realizing what she has done turns away in sorrow and shame.

Parsifal rises slowly from his prayer. He now recognizes the Hermit Priest as The Head Knight Gurnemanz. He gently offers his hand in greeting.

“I rejoice to have found you again!”

The Hermit Priest is astounded,

“You still know me too? You recognize me again, though grief and care have bowed me so low? How have you come now, and from where?”

Parsifal struggles to explain himself,

“I have error and through the path of suffering I came. May I not think myself freed from it, now that I hear again the murmur of the forest, and greet you anew,good old man. Or do I still err? Everything seems changed.”

The Hermit Priest asks,

“Tell me, to whom were you seeking the way?”

Parsifal begins to account his journey. [see the many books written recounting Parsifal’s sojourn.]

He tells the Hermit Priest what has been blocking his way, until this moment.

“To him whose deep lamenting, I once heard in Foolish wonder, to bring him salvation I dare think myself ordained. But ah! An evil curse drove me about in trackless wandering, never to find the way to healing. Numberless dangers, battles, and conflicts forced me from my path, even when I thought I knew it. Then I was forced to despair of holding unsullied the treasure to defend and guard which I earned wounds from every weapon, for I dared not wield this itself in conflict, unprofaned. I have borne it beside me and now bring it home, gleaming clean and bright before you, the Holy Spear of the Holy Grail.”

Through his cursed lost journey, and endless wandering, Parsifal understood what it was he saw that day in the church. Through his own suffering, he has come to realize what he should have asked in that moment before the king.

The Hermit Priest now full of joy,

“O mercy! Bounteous grace! O wonder! Holy, highest wonder!”

He tries to compose himself.

“Sir knight! If it was a curse which drove you from the rightful path, be sure its power shall be broken now. For here you are, this is the domain of the Holy Grail whose brotherhood awaits you. Ah, it needs the healing, the healing that you bring!”

The Hermit Priest recounts the sad tale to Parsifal of what happen the day he left.

Since the day you tarried here, the sorrow then made known to you, the anguish, increased to the extremes of distress. Amfortas, The Fisher King, fighting against his wound, which brought torment to his soul, in maddened defiance craved only for death. No entreaties, no misery of his Knights, could move him to perform again his holy office. The Holy Grail has long lain enclosed within the shrine, thus, its guardian, repentant of his sin, hopes to hasten his end, since he cannot die while he beholds it, and with his life to end his torment.”

The Hermit Priest then laments,

“The divine bread is now defined us, and common food must sustain us; thereby our heroes’ strength is exhausted. Never more do messages come here or call from afar to holy war, our dispirited and leaderless knighthood wander about, pale and woeful. In this corner of the forest I myself lie hidden, silently awaiting that death to which my aged warrior lord surrendered. For King Titurel, The Noble, my holy hero, whom the sight of the Holy Grail no longer revived, is dead – a man like all men!”

Parsifal now fully understands what the question was that needed to be asked. He is guilt-ridden and filled with intense grief,

“And it is I, I, who caused all this woe! Ah! What transgression, what burden of guilt must my foolish head have borne from eternity, since no repentance, no atonement can free me of my blindness, though I was appointed for this deliverance, the last path of deliverance escapes me, lost as I am in hopeless error!”

Parsifal collapses in a fever, the Hermit Priest holds him upright, then gently sets him down on the soft grass. The Witch Kundry, runs to the hut and fetches a bowl of water to cool his brow. The Hermit Priests snaps at her,

“Not with this! The Holy Spring itself shall refresh and bathe our Pilgrim.”

Lifting him up, the Hermit Priest says,

“I suspect he has today to fulfil a lofty task, to perform the Holy Office. Then let him be free of stain, and the dust of lengthy wanderings now be washed from him.”

They gently lead Parsifal to the edge of the spring. The Witch Kundry, loosens his greaves while the Hermit Hermit Priest removes his body armor.

Parsifal asks,

“Shall I be led today to Amfortas, The Fisher King?”

The Hermit Priests tells him,

“Assuredly, the great castle awaits us, the solemn death-rites of my dear lord summon me within. Once more to reveal to us the Holy Grail, once more to serve today the long-neglected Office to sanctify the noble father slain by his son’s misdeed, which he thus now may expiate this Amfortas, The Fisher King has vowed to us.”

The Witch Kundry, bathes Parsifal’s feet. He watches her in silent wonder. Parsifal says to the witch,

“You wash my feet,”

He then looks to the Hermit Priest,

“now old friend, bathe my head.”

The Hermit Priest takes water from the spring and sprinkles Parsifal’s head. He speaks,

“May this purity bless you, pure one! Thus may the burden of all guilt be washed away!”

The Witch Kundry, then draws from her bosom a golden phial. She pours the oil over Parsifal’s feet, then dries his feet with her long hair. He gently takes the phial from The Witch Kundry, and hands it to the Hermit Priest.

“You have anointed my feet, let the Knight of Titurel, The Nobel anoint my head, that he may greet me today as King!”

The Hermit Priest empties the phial over Parsifal’s head. He gently strokes it, then folds his hands upon it, speaking,

“Thus was it promised to us; thus do I bless your head, as King to greet you. Pure of heart! Pitying sufferer, enlightened healer! As you have endured the sufferings of the redeemed, lift the last burden from his head!”

Parsifal rises, walks to the edge of the spring, he gathers water from the spring. He stands and turns to The Witch, Kundry, she kneels before him, he says,

“My First Office I thus perform. Receive this baptism and believe in the Redeemer!”

In this act, he forgives The Witch Kundry, for her curse that has caused him so much confusion and suffering, and for the guilt she carried for centuries, the mocking of Jesus on the cross.

The Witch Kundry, bows her head and weeps. She is now reborn.

Parsifal then turns his gazes towards the wood and meadows now covered in a blanket of the glowing morning light. He sighs in wonder.

“How fair seem the meadows today! Once I came upon magic flowers which twined their tainted tendrils about my head, but never did I see so fresh and charming the grass, the blossoms and flowers, nor did they smell so sweet of youth or speak with such tender love to me.”

The Hermit Priests replies in a quiet voice,

“That is the magic of Good Friday, my lord!”

Parsifal exclaims in great sorrow,

“Alas, for that day of utmost grief! Now, I feel, should all that blooms, that breathes, lives and lives anew only mourns and weep!”

The Hermit Priest assures Parsifal,

“You see that it is not so. It is the tears of repentant sinners that today with Holy dew besprinkle field and meadow, thus they make them flourish. Now all creation rejoices at the Saviour’s sign of love and dedicates to Him its prayer. No more can it see Him Himself on the Cross, it looks up to man redeemed, who feels freed from the burden of sin and terror, made clean and whole through God’s loving sacrifice.

Now, the grasses and flowers in the meadow know that today the foot of man will not tread them down, but that, as God with divine patience pitied him, and suffered for him, so man today in devout grace will spare them with soft tread.

Thus all creation gives thanks, all that here blooms and soon fades, now that nature, absolved from sin,
today gains its day of innocence.”

The Witch Kundry, has raised her head and looks up at Parsifal with tearful eyes, calm and earnest entreaty.

Parsifal speaks to The Witch Kundry,

“I saw them that once mocked me wither, do they long for redemption today? Your tears too are a dew of blessing, you weep and see, the meadow smiles.”

He kisses her gently on the forehead. In the distance, bells from the temple ring.

The Hermit Priest speaks to Parsifal,

“Tis Midday, the hour has come. My lord, permit your servant to guide you!”

The Hermit Priest retrieves his Knights of the Holy Grail mantle. Parsifal takes up the Spear. The Hermit Priest leads, followed by The Witch Kundry, and Parsifal. As they approach the vault, the bells grow louder and clearer. The wall opens, this is the entrance at the top/ Before them is the great hall of the Holy Grail. They remained in the shadow of the entrance and watched.

The lights are dim. At the far entrance a group of Knights carry a coffin. Inside is the body of King Titurel, The Noble.

From the other side, the Esquires enter, they carry Amfortas, The Fisher King. Behind them is the procession, they carry the Holy Grail.

The Holy Grail Procession Sings,

“We carry in its sheltering shine the Holy Grail to the Holy Office, whom do you shelter in yon gloomy shrine and bear here in sorrow?”

The Knights Who Carry King Titurel, The Noble’s Coffin, Respond,

“Within the shrine of mourning lies the hero with the holy strength, whom God Himself once took as His Guardian. We bear King Titurel, The Noble hither.”

The Holy Grail Procession Sings,

Who brought him low that, in God’s keeping, once guarded God Himself?”

The Knights Who Carry King Titurel, The Noble’s Coffin, Respond,

“The conquering weight of years laid him low, since he no more might look upon the Holy Grail.”

The Holy Grail Procession Sings,

“Who barred him from looking of the Holy Grail?”

The Knights Who Carry King Titurel, The Noble’s Coffin, Respond,

“He whom you carry there, its Sinful Guardian.”

The Holy Grail Procession Sings,

“We bear him in today, because once more, for the last time, he will serve the Holy Office.”

Amfortas, The Fisher King’s chair, is placed facing the altar, looking down at the Knights. The Holy Grail is placed on the altar. King Titurel, The Noble’s Coffin is placed in front of the altar, the Knights all turn towards him.

The Knight Zweiter, second in command, stands at the foot of King Titurel, The Nobel’s coffin, and implores Amfortas, The Fisher King,

“Alas! Alas! Guardian of the Holy Grail, for the last time, be mindful of your charge!”

Amfortas, The Fisher King, feebly raising himself up, still bent. He is in great pain, hangs onto the arm of the chair.

“Alas indeed! Alas! Woe be on me! Thus, I willingly cry with you. More willingly yet would I accept from you death, the lightest atonement for sin!”

The Knights open the coffin. At the sight of King Titurel, The Nobel’s body, all utter a sudden cry of woe.

He raises himself high, struggling to stand upright. He looks at his father in the coffin.

“My father! Most blessed of heroes! Most pure, to whom once the angels bowed. I, who alone longed to die, to you brought death! O you who in divine radiance do behold the Redeemer’s very self, entreat of Him that His Holy Blood, if once more today His blessing shall revive these, my brothers, as it gives them new life may at least grant me death! Death! To die! Unique mercy! Take from me the hideous wound, the poison, paralyze the heart it eats away! My father! As I call to you, I beg you call to Him, “Redeemer, grant my son repose!””

The Knights move closer to Amfortas, The Fisher King, they beseech him,

“Uncover the Holy Grail! Serve the Office! Your father exhorts you! You must! You must!”

Amfortas, The Fisher King, leaps up in wild despair, he rushes among the Knights, they recoil. He scolds them in frustration,

“No! No more! Ha! Already I feel the darkness of death enshroud me, and must I yet again return to life? Madmen! Who would force me to live? Could you but grant me death!”

In a frenzy, he tears open his garment,

“Here I am. Here is the open wound! Here flows my blood, that poisons me. Draw your weapons! Plunge your swords in deep, deep, up to the hilt! Up, you heroes! Slay the sinner with his agony, then once more, the Holy Grail shall shine clear on you!”

The Knight pull back in dread.

Parsifal, The Hermit Priest and The Witch Kundry, step out of the shadows.

Parsifal extends the Spear and points it at Amfortas, The Fisher King. In a clear and commanding voice, he says,

“One weapon serves. Only the Spear that smote you can heal your wound! 

A look of relief comes over Amfortas, The Fisher Kings, he almost collapses. The Hermit Priest reaches out to help steady him.

Parsifal speaks in a commanding voice,

“Be whole, absolved and atoned! For I now will perform your task. O’ blessed be your suffering, that gave pity’s mighty power and purest wisdom’s might to the timorous fool!”

Parsifal steps towards Amfortas, The Fisher King, holding the Spear above him, exclaims,

“I bring back to you, The Holy Spear! The Spear of Destiny!”

Amfortas, The Fisher King’s wound is healed, all pain and suffering is gone.

The Knights gaze in wonder at the uplifted Spear. Parsifal speaks,

“O supreme joy of this miracle! This that could heal your wound. I see pouring with holy blood, yearning for that kindred fount which flows and wells within the Holy Grail. No more shall it be hidden, uncover the Holy Grail, open the shrine!”

Parsifal walks up the steps to the altar. He takes the Holy Grail and lifts it up and falls to his knees. In silent contemplation, he prays. The Holy Grail gradually glows with a soft light that is growing brighter.

The Knights are in awe, their hearts filled with joy.

“Miracle of supreme salvation! Our Redeemer redeemed!”

The Witch Kundry, falls lifeless to the ground, her eyes uplifted to the light. The Hermit Priest and Amfortas, The Fisher King, kneel in humbleness and reverence. Parsifal makes the sign of the cross with the Holy Grail in blessing over the Brotherhood of Knights. Their hearts fill with gratitude, the Holy Grail glows brightest. From the dome the violet light falls over Parsifal and the altar, a white dove descends, hovering over Parsifal’s head.
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The Harvest
September is the 2nd Harvest in the gardens. A Full Rose Moon. It is the largest harvest of the year. Two weeks of canning and drying, breaking down and sealing up. Cooking, blanching, cutting, pickling, creating tinctures, wrapping herbs, drying spices, storing roots in the cellars. This is the time to turn the compost, set the horns, cover the fields, put some to rest. We set the animals loose in the gardens, this is their Christmas.

We also have a wonderful variety of trees and shrubs on the property from conifers to hard wood maples, birches and oaks, a small orchard full of apples, cherries, pears, and plums. There are briers and spinals, vines and tubers, rhizomes and bulbs. We pick the fruit for canning and freezing when it is ripe during the harvest months, and tap the maples in the late winter, cooking and bottling the syrup outside in early spring.

The honey collected, the silk gathered, and the worms roam free in the now empty gardens.

The old gives way, time alters all,
And new life blossoms from the ruins.

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Medieval Harvest Dinner & Festival
I can’t decide, the food or the play? This is such a great dinner event and the theatrics are so engaging and fun. I’d like to list every detail of this Event, but I don’t wish to spoil it for those who have not yet, attended, and each year there are new and more wonderful surprises. It’s all part of, The Great Secret.

However, I will paint a brief overview for this entre, there is meat and drink, theatre and song, fire, horses, beautiful costumes, a dragon, a damsel in distress and of course the hero and then there is the flaming desert and the hurdy-gurdy. What a way to spend the evening. Nay, I’ll say no more!

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Autumnal Equinox
The balance between the day and the night, the dusk and the dawn, the gateway into the darkness.

Summer Has Ended
“Summer has ended!” Father bear said,
“In yonder tree hollow, I’ll make me a bed.”
“Summer has ended!” said all the gold weeds,
So softly sighing they scattered their seeds.
“Summer has ended!” the hurricane cried,
Hurling and whirling, harsh rains high and wide.
“Summer has ended!” said fiery King Sun,
“My flame must grow fainter, then fade out to none!”

As the autumns winds blow, this is the season of the Kite Masters. By a string this tailed creature tries to break free, to fly chaotically, full of tumult and pandemonium,  away with the wind. The Master holds taut the string, the creature spins, twirls, bobs and dances until it finds the rhythm and symmetry between the earth and the sky. It floats above, effortlessly, then once mastered it calmly returns to the ground.

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Michaelmas
September 29th
St Michael, Arch-Angel Mi-chi-el, is the Angle of the Age. To children, he is personified by St. George who slays the dragon, good always triumphs over evil. To the adult, he is the eagle, the warrior, protecting and preserving the good. He, with his sword or spear, transforms thought and deed, from the center of the earth to the heights of the heavens. He is also the harvester, separating the wheat from the chaff.

The aster; Latin for star, also known as, the Michaelmas flower, and star flower. It is native to Europe. Strong, hearty and will not die back after the first frost or snows, which is especially good news for the bees and butterflies.

The Michaelmas Celebration is an Outdoor Festival for children and parents. There are so many wonderful events for the children to take part in: kite flying, horse shoes tossing, a relay race around the track, archery for the older children, pony, and donkey rides for the little ones. There’s time to pet the goats, feed the chickens, perhaps gather some eggs. Our woodworkers create swords and shields for the children to sand finish and, if they wish, paint. There’s a hike in the edible woods, a walk through the apple orchard; bring your basket, and in the bramble the children delight in picking and eating the berries, but watch out for the devil he bites. In the pumpkin patch children can pick a pumpkin to bring home, those living on the property can make a claim and allow their pumpkin to continue growing until Allhallows. There is also a demonstration how to bake a small pumpkin whole and make a delicious pumpkin pie. Out in the prairie, there are acres of star flowers to gather and take home for the dinner table. Off the kitchen patio there are plenty of warm homemade pretzels to munch, delicious bread puddings, spicy apple cider, pear and current soda, and as always, the wonderful sounds from our strolling musicians. The Festival concludes with a brilliant performance of St. George and the Dragon, a play performed by the children’s theatre for the children.

Autumn is this season’s ripened fruits, that which was sown is now reaped. The trees dress in their true colors, and all nature begins to fall into a deep, deep sleep. Whereas, man in his thinking begins to wake, his power of thought grows sharper as the days grow darker and the cold winds begin to blow.

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Devil’s Day
blackberry harvest
When the Devil was cast out of heaven by the Archangel Michael, he fell to the earth. As he fell, he left a trail of ice in the shape of a serpent behind him. This was the first frost.  Landing, he tumbled into the bramble of a brier. The fruit on the brier immediately turned black. As he pried himself loose of the thorns, he turned and cursed the berries with his spit. The berries began to swell, some froze, some grew mold, some of them filled with maggots. This is why you never pick and eat blackberries after the first frost. Be wise lads, there is no set date for the Devil’s Day, it only comes with the first frost, when picking blackberries do it before the first frost, and when the sun is shining fully and on the brier.

First canning will be announced.

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[TBC]

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Festivals and Celebrations: September is Harvest Time. We celebrate harvest with the Medieval Harvest Dinner & Festival. We also take part in the Autumnal Equinox and the Michaelmas Festival.

Lecture Series: Part I—First Council of Nicaea, Roman Emperor Constantine I, 325 AD. The Celts Pre-Christian through 376 BC. Farming, The Harvest. Equinox. Mission of Michael.

Clubs: All Clubs are in full swing.

Events: Medieval Harvest Dinner & Play: St George and the Dragon 300 BC. Autumnal Equinox. Festival: Michaelmas, kite flying. Weekend Canning and Drying. Breaking Down and Sealing Up.

Writer’s Club: Foundation—Foundation—Seasonal Short Story, physical descriptive-detail, feeling of the season -senses, includes a memory, just then element.

Description of events and festivals, businesses, sports, all clubs, lectures, history, educational classes, admin meeting, all skills, arts and folk arts.

 

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