Epics and Romances of the Middle Ages
Wilhelm Wägner
Epics and Romances of the Middle Ages
INTRODUCTION
Legend is not history; but in legend we find embodied historical truths, manners and customs of past ages, beliefs and superstitions otherwise long forgotten, of which history itself takes no account. Legend has preserved for us, maybe in romantic dress, maybe under altered names and circumstances, stirring pictures of heroes and heroines, who once have lived and suffered, fought and conquered, or have faced death with trustful courage; pictures, too, of men of equal prowess, as strong in evil as in might, who, victorious for a time, have yet ever met a stronger power than theirs, stronger in virtue, stronger in might.
As we write, the shadowy forms of terrific Alboin raising aloft his goblet fashioned from royal skull; the noble Siegfried with his loved Chriemhild and the jealous Brunhild; brave King Dietrich; the gentle, patient Gudrun and her beauteous mother Hilde, all flit before the mind, framing themselves into a vivid picture, such as must have lived in the imagination of our early forefathers, stirring them on to noble actions, restraining them from evil working. Thus has good in all ages fought against ill, and all races of men have sung its victory in strains but slightly varying. And so will it ever fight, no matter how our more elaborate ideas of what is good or evil may vary: the nation always glorifies the great and noble according to its own unreasoning reason.
This volume contains the principal hero-lays of the six great epic cycles of the Teutonic Middle Ages, and to them we have added the great mythical Carolingian cycle, which centred round the persons of Charlemagne and his heroes. The latter is mostly of Romance origin, and was composed by court troubadours for the delight of the royal palace, wherefore it never became the true inheritance of the masses. Beside these French poems, stand the Breton ones of King Arthur and his Knights of the Round Table, which later on took up the legend of the Holy Grail into their very heart, and at this period found their way to Germany, where they met with a more romantic and poetic treatment at the hands of the court minnesingers. But these foreign importations never found a true home amongst the German people; they never became popular. The native hero-lays on the other hand, even though less beautiful in conception and in form, lived on through centuries, and even to this day exist, though disguised and degraded. For in the market-places of Germany, and at the few old English fairs that yet remain, the pedlar bookseller gives in exchange for the farthing piece printed versions of many of these old legendary tales: Siegfried’s battle with the Dragon, the Rose-garden, Alberic and Elbegast’s adventures, and other wondrous histories of Teutonic epical origin. But this literature is fast dying out, if, indeed, it may not by this time be said to be already dead. In Iceland, however, and in the Faroe Isles, tradition still holds her throne unconquered. She yet sings to the listening greybeards, to the men and women, and to the growing youth, of Odin and his mighty rule, of Hönir and the wicked Loki, of Thor and Frey, and Freya Queen of Heaven, of the Fenris-wolf and the Midgard-serpent. In the long winter nights she still tells of bold Sigurd’s (Siegfried) deeds and battles, of Gudrun’s faithful love and dumb grief beside the body of her lord, of Gunnar’s marvellous harping in the garden of snakes, and the listeners hold it all in their memory, that they may sing and tell it to their children and their children’s children. And so do they cherish the time-old legends of their fathers, that the ardent youth may still be heard to adjure his bride to love him “with the love of Gudrun,” the master revile his dishonest workmen as “false as Regin” (the evil dwarf), and the old men to shake their heads and say of the daring lad, that he is “a true descendant of the Wolsings.” At the dance, Sigurd-songs are yet sung, at Christmastide a grotesque Fafnir takes his part in the mummery. Thus old German tradition in her wane has found an asylum, perhaps a last resting-place, in the far North, driven from their first home by strangers, the myths of Greece and Rome. Every schoolboy can tell of Zeus and Hera, of Achilles and Odysseus, every schoolgirl of the golden apples of the Hesperides, of Helen, of Penelope; yet to how many of our older folks, even, are the grand forms of Siegfried, Chriemhild, and Brunhild more than mere names?
It is true that a tendency is now springing up in England and in Germany once more to enquire into these old tales, nay beliefs, of our common ancestry. It is true that we have a Morris and they a Wagner; but we should wish to see the people of both nations take a more general interest in a subject of such intrinsic worth to them, their long-forgotten heritage. It is not the history of class-books that they will find in it—it is that of their fathers’ manners and customs, of their joys and sufferings, their games and occupations, festivals and religious observances, battles, victories and defeats, their virtues and their crimes. Such is the golden field that lies beneath our feet, which, unheeded, we have let lie fallow, till it has almost faded from memory.
In a previous volume, Asgard and the Gods, the Tales and Traditions of our Northern Ancestors, we have endeavoured to give an account of the religion of our ancient Norse parents. In this volume we are occupied with their legendary lore.
To what extent these legends formed a part of their religion proper it is impossible for us now to say. Of later origin and more poetic treatment, they stood in a similar position toward the old Teutons as the later Greek heroic legend stood to the Greeks of history. Some say, and the learned Grimm amongst them,1 that the heroes were historical men raised to the dignity of gods, others that they were humanized gods themselves; but may be neither theory is exactly true, though both contain a portion of the truth. In the hero-legends we certainly find heroes possessed of the distinctive attributes of certain gods, and we are tempted to add others to their characters, but we consider that these divine qualities were looked upon rather as divine gifts of the gods and did not thereby exactly deify the recipients. It was similar with the Greeks, and perhaps with all nations at a stage when their heroes really formed an essential element in their belief. The gods were never human heroes, the heroes never became gods, though each approached the other so nearly that we are often misled into assuming that they were identical.
PART FIRST
THE AMELUNG AND KINDRED LEGENDS
LANGOBARDIAN LEGENDS
I
ALBOIN and ROSAMUND
AlboinUntroubled by the conscientious scruples of the historian, the poet throws the glamour of his genius over the events he relates, when taking for his theme the great deeds of the past, he strives to make them live in the hearts of his hearers.
The story of Alboin and Rosamund has a strictly historical foundation, although many poetic liberties have been taken with it. For instance, it is contrary to fact that the heroes of this and the following tale were predecessors of Theoderic, for Alboin did not march into Italy at the head of his Langobards until the year 568 A.D., whereas Theoderic died in 526, and his Gothic empire was destroyed in 553. Nevertheless we give the stories in their poetical order, as the natural connection between them is thus kept up.
The Germanic Gepidæ and Langobards and the Asiatic Avars were inhabitants of Pannonia (i.e. Hungary and the neighbouring provinces) at the time this story begins. War and hunting were the occupations of the freemen, while the serfs tended the flocks and herds, and cultivated the land.
Now it happened that Alboin, son of the Langobardian ruler Audoin, conquered and slew a son of Thurisind, king of the Gepidæ, in fair fight. He then took possession of the armour of his vanquished foe, and bore it in his arms to his father’s hall, just as the warriors of his race were assembling there to hold high festival. He would have joined them, but his father forbade him, saying that it had always been held by the sages of the olden time, that no prince was worthy to sit at the table of heroes until he had been given a suit of mail by some foreign king. The young man snatched up his battle axe, but remembering in time that it was his father who stood before him, turned and left the hall. He mounted his charger, and set out with his train for the land of the Gepidæ. He arrived at the royal stronghold when King Thurisind was feasting with the princes of his people.
Alboin approached the king, and placing himself under protection of the laws of hospitality, begged that he might be furnished with a suit of armour forthwith. The Gepidæ were displeased with the boldness of his manner, but Thurisind received him kindly, and gave him a seat at his side.
Many beakers were drunk, and the conversation at table grew more and more unfriendly, for Künemund, the king’s eldest son, was angry and jealous at a stranger being given his place beside the king. To prevent further disagreement, Thurisind sent for the minstrels to come and enliven the company.
They came. They sang the glorious deeds of their forefathers, and especially those done by Aldarich, who destroyed the power of the Huns. Lastly, they called upon the young men before them to follow in the footsteps of their ancestors, careless whether Fortune rewarded their efforts or not.
“Yes,” said Künemund when the song was ended, “Fortune is blind and throws her favours at the feet of mean-spirited creatures with white bands round their knees, that make them look for all the world like white-legged hacks, and every one knows it takes a deal of beating to make them go!”
The Langobards always wore the white bands alluded to, so they knew that the scornful words were directed against them. Alboin’s blood was up in a moment. He started to his feet and told Künemund to go to the place where he had fought his brother, and there he would see how shrewdly the “white-legged hacks” could kick.
A tumult immediately arose, which was with difficulty calmed by the old king, who then gave Alboin the armour he had craved, and sent him away with his followers without loss of time, lest worse should come of it, and the rights of hospitality be broken.
As Alboin rode away he passed Rosamund, Künemund’s fair little daughter, who was playing at shuttlecock with her maidens, and as he passed he looked at her long and earnestly.
RosamundPeace lasted between the Langobards and Gepidæ while the old kings Audoin and Thurisind lived, but after their death a bloody feud broke out between the rival tribes. At length Künemund and many of the noblest Gepidæ fell under the axes of Alboin and his people. Upon which the Langobardian king had his enemy’s skull set as a goblet in a silver rim, and used it for drinking solemn toasts at the great feasts. Then he married Rosamund, and she, poor soul, hated him as the murderer of her father. She had to feign love, though she would willingly have strangled her husband with her own hands. She bore her lot as well as might be, all the while nursing the secret hope that she might one day avenge her father’s death.
Alboin had no idea of the thoughts that filled his wife’s heart. Intent on conquest, he crossed the Alps into Italy at the head of his own people, of those Gepidæ who had followed the fortunes of their princess, and of other adventurers who had joined his train. This he did in response to an invitation from the Roman general Narses, victor over the Ostrogoths, who feeling himself slighted by the imperial court, had determined on vengeance. Alboin carried all before him, and destroyed every town and fortress that did not at once open its gates to receive him. Pavia alone offered a long resistance. During his three years’ siege of that city, the Langobardian king made raids into the neighbouring country and brought it under his rule. One warrior alone was equal to him in prowess, and that was Peredeus, a giant, who was said to possess the strength of twelve ordinary men. At last the gates of Pavia opened, and Alboin, who had sworn to put the inhabitants to fire and sword, rode in under the archway. Just then his horse stumbled, and a priest exclaimed that this was an omen that he should die a violent death if he kept his word. The king believed the warning, forgave, and spared the city.
The RegicideAlboin gave a great feast to his warriors, at which much of the fiery wine of the south was consumed. The talk of the guests was of the great deeds of Wodan, the god of battles, and how he and Frigga had led their fathers to victory; then they spoke of their own conquest of the Gepidæ and their victories in Italy.
In the midst of this, Alboin, intoxicated with wine and pride, commanded that the goblet made out of Künemund’s skull should be brought, and turning to queen Rosamund desired her to pledge him it. She hesitated. “Why,” he cried, “know you not, Rosamund, that I love you more than aught in the world besides? Show me now your love and obedience by doing what I bid you.” She looked at him in silent entreaty, but her hesitation aroused his anger. He raised his hand to strike her—and then—she lifted her murdered father’s skull to her lips. None could tell whether she drank or not, for, flinging the goblet on the table so violently that the wine ran out, she said, “I have obeyed you, but you have lost your wife.” Having uttered these words, she rose and left the room.
A hoarse murmur of indignation passed from mouth to mouth, for no one approved of what the king had done. And he, suddenly sobered by his wife’s words and action, got up and left the hall.
Alboin did not see Rosamund again until the following day, when she went about her usual duties quietly. The insult seemed to be forgiven and forgotten. But Rosamund could neither forgive nor forget. She dreamed of vengeance. At last she persuaded Helmigis, the king’s shield-bearer, to murder his master; but when the moment for action came, he feared to do the deed. So the queen turned to Peredeus for help, and by means of flattery and sweet words brought him over to her side. One evening he slipt into the king’s room and slew him. Before Alboin’s death became known, the conspirators, of whom there were many, got possession of the royal treasure, and hid it away in a secret place. Soon after this, Rosamund announced her betrothal to Helmigis, and named him as Alboin’s successor in royal power.
The nobles assembled to debate this point, and, after much discussion, it was agreed by a large majority that the murderer of the great Alboin was the last man who ought to succeed him; that he should rather be punished for his crime. Hearing how matters were going on in the council, the conspirators fled.
The RetributionGuarded by her faithful Gepidæ, Rosamund and her accomplices reached Ravenna in safety with the treasure they had carried away with them. There they placed themselves under the protection of Longinus, exarch or viceroy of the Eastern emperor. They had not been there long when Longinus, having fallen desperately in love with the fair widow, or with the wealth of which she was possessed, asked Rosamund to marry him, and she at once consented on condition that the viceroy freed her from Helmigis, to whom she was already bound. Longinus gave her a cup of wine mixed with a deadly poison, telling her to give it to Helmigis the next time he complained of thirst. This she did. Her victim drained half the goblet at a draught. The poison was so strong that he immediately felt he was doomed, and drawing his sword, forced her to finish what he had left. Thus the murderers died, and their great treasure fell into the hands of the Roman viceroy. But the story tells us that wealth did not make him happy, and that it was the ultimate cause of his death.
We have still to learn what became of Peredeus, the giant. He was so used to deeds of violence that he thought the murder of Alboin a mere nothing. Placing himself at the head of a band of Gepidæ, he set out for Constantinople and offered his services to the emperor. His great strength gained him a high position at court, and raised him in his master’s favour. As time went on he became discontented with the treatment he received, thinking it hardly consistent with the gratitude he deserved for his manifold services. Some of his angry words were repeated to his master, who determined to make him powerless to hurt the throne. One night, when Peredeus was snoring off the effects of a drunken orgy, a number of men crept into his room, chained him hand and foot, and put out his eyes. His howls of pain were so terrible that they made all in the palace and neighbourhood tremble.
The blind giant showed himself quiet and obedient, so that his guards ceased to fear him, but still they never took off his chains until one evening he begged to be allowed to wrestle before the emperor, maintaining that his strength was unabated. He was led into the great hall, and there, amid the general applause, proved himself as mighty an athlete as he had ever been. Suddenly he heard the emperor’s voice, and dashing in that direction, plunged a knife he had concealed about his person into the hearts of two great officials of the court, whom he mistook for the emperor. A few minutes more and he had fallen under the spears of the body-guard.
So, one by one, the murderers of Alboin all came to a violent end, and the Langobards, for want of their leader, failed to gain full possession of the fair southern land they had come to regard as their own.
Occasionally their power was revived for a time by some able king, such as Rotharis (636-52) the subject of the following legend, till it was finally broken by Charlemagne the Frank (774).
II
KING ROTHER (RUOTHER)
The Twelve MessengersBari is the name of an Italian town which, small and unimportant as it is now, was once a mighty sea-port. In those old days the harbour was deep and large and full of ships, while in the town itself were numerous palaces and houses surrounded by gardens and orange-groves.
Here it was that the great and glorious King Rother, the father of his people and the terror of his foes, held court amongst the dukes, counts and nobles of the land. The race-course was close to the sea, and there the young warriors were wont to congregate, to throw the spear and practise such sports as teach agility, while the women and maidens looked on and distributed prizes to the successful candidates for honour.
One day King Rother was seated on his throne surrounded by his counsellors, watching now the people, now the sports, and now the restless waves that were beating against the shore. There was a troubled look upon his face. Turning to his old and faithful banner-bearer, Duke Berchther of Meran, who sat beside him, “Look,” he said, “do you see how the waves raise their foam-crowned heads high in the air, dash forward, and then vanish without leaving a trace behind? The kings of the earth resemble them in this, so indeed do all men.”
“What do you say?” cried the duke. “Do you not hear how many songs are sung in your praise? Know you not that such songs live on from generation to generation, and that your name and deeds will therefore be spoken of with admiration till the end of time?”
“That is poor comfort,” replied the king. “What is the future to me, when the present is so tame and joyless? A happy home were better to me than the songs of which you speak. There go your seven sons, bold Leupold at their head, their helmets wreathed in token of victory. You live a second life in them, and their love will sustain you in your old age. What good is my throne to me? I have not wife nor child. I shall wither like an old tree, or become the laughing-stock of children in my age!”
“Then why do you not marry?” asked the duke, laughing heartily. “You are in your prime and a famous warrior. You might pick and choose any one you liked for a wife, no one would say you nay, from a simple maiden to a high-born princess.”
“You say that I am free to choose,” said Rother bitterly; “kings are more fettered in their choice than other men. They must marry in their own degree, or their children cannot succeed them, and may even live to curse them. I have travelled in many lands, but I have never yet seen the princess I could have wished to make my wife.”
“Nay then, sire, if you are so hard to please,” returned Berchther after a deep and thoughtful silence; “I think I know of a lady who might suit you, if you are willing to risk your head for her sake.”
The king desiring further information, Berchther showed him the portrait of a lovely girl, who, he said, was the daughter of the Emperor of Constantinople. Rother could not take his eyes off the picture, and exclaimed that she, and she alone, must be his wife.
“Very good, my lord,” said Berchther; “but that is a more difficult matter to bring about than you think. I must explain what I mean. The Emperor Constantine is so devoted to his daughter that he will not part with her; and if any man—be he count, duke or king—is bold enough to go and ask for her hand, he at once orders his head to be cut off. And what is the good of a headless wooer?”
“I think,” answered Rother, “that I shall meet with a better reception than that. The emperor of the East will know how to bear himself to the ruler of the West. But now call my counsellors together, that I may tell them what I intend to do.”
When the council was assembled, the king told his ministers the whole story, adding in conclusion that he intended to do his wooing in person. They strongly dissuaded him from this, upon the plea, that the king, being the chief of the state, had no right to endanger its safety by risking his head unnecessarily. Rother at last gave way, much against his will. The debate as to who should go to Constantinople lasted a long time, for each man felt that his head was of at least as much value to himself as the king’s could possibly be to the state. Then Leupold, Berchther’s brave son, rose with six of his brothers, and declared in their name and his own that they were ready to go as soon as the ships were fitted out for the journey; whereupon five noble counts, emulating the valour of these seven, announced their willingness to accompany them.
Preparations were made for the departure of the twelve ambassadors, and at last the day came on which they were to set sail. Just before the anchors were lifted, the king came down to the harbour, his gold-stringed harp in his hand, and sang them a farewell song, so strangely sweet and stirring that it moved them as Wodan’s songs used to move the hearts of their fathers in the olden time. It seemed to them as though the god of battles were calling on them to be up and doing. The music ceased; and then Rother took leave of them, saying, “If ever you are in need, and you hear that song, you may know that I am near and will help you.”
The hawsers were unloosed and the ship set sail. After a voyage that lasted for days and weeks, the travellers sighted the Golden Horn, the port of Constantinople; and as the sun was rising over the city, they landed at the wharf. They dressed themselves in velvet and heavy gold brocade, and cloaks trimmed with ermine. Every one turned to gaze after them as they passed up the street towards the palace. None knew who they were or whence they came, but all thought they must be the ambassadors of some mighty prince.
The emperor was yet in bed, dreaming of the feasts and carousals in which his heart delighted, when the empress awoke him, and said, “Get up, Constantine; the messengers of a great king have come to see you. They bring tidings of vast importance. You must receive them with all due honour and respect.”
When the emperor was ready, he desired the ambassadors to be brought to him in the throne-room, where he received them courteously. At first all went well. Constantine was pleased that his friendship and alliance should be sought by the ruler of the West, and expressed his delight in no scant terms; but when Leupold went on to say that his royal master had also commissioned him to ask in his name for the hand of the Princess Oda, the emperor’s wrath knew no bounds, and he ordered his guards to seize the “foreign hounds” and cast them into prison.