Epic and Romance Part 24

Then many broke in and said that this talk was foolishness; and when the king's spies had heard so much, they went back to the king and told him how the talk had gone.

On the morrow the king summons an a.s.sembly; and all the Icelanders were bidden to come. When all were met, the king stood up and thanked all men for their presence, those who were willing to be his friends and had taken the Faith. Then he fell to speech with the Icelanders.

The king asks if they will be christened. They make little sound of agreement to that. The king said that they might make a choice that would profit them less.

"Which of you was it that thought it convenient to burn me in my house?"

Then says Kjartan: "You think that he will not have the honesty to confess it, he that said this. But here you may see him."

"See thee I may," says the king, "and a man of no mean imagination; yet it is not in thy destiny to see my head at thy feet. And good enough cause might I have to stay thee from offering to burn kings in their houses in return for their good advice; but because I know not how far thy thought went along with thy words, and because of thy manly declaration, thou shalt not lose thy life for this; it may be that thou wilt hold the Faith better, as thou speakest against it more than others. I can see, too, that it will bring the men of all the Iceland ships to accept the Faith the same day that thou art christened of thine own free will. It seems to me also like enough that thy kinsmen and friends in Iceland will listen to what thou sayest when thou art come out thither again. It is not far from my thought that thou, Kjartan, mayst have a better Faith when thou sailest from Norway than when thou camest hither. Go now all in peace and liberty whither you will from this meeting; you shall not be penned into Christendom; for it is the word of G.o.d that He will not have any come to Him save in free will."

There was much approval of this speech of the king's, yet chiefly from the Christians; the heathen men left it to Kjartan to answer as he would. Then said Kjartan: "We will thank you, Sir, for giving us your peace; this more than anything would draw us to accept your Faith, that you renounce all grounds of enmity and speak gently altogether, though you have our whole fortunes in your hand to-day. And this is in my mind, only to accept the Faith in Norway if I may pay some small respect to Thor next winter when I come to Iceland."

Then answered the king, smiling: "It is well seen from the bearing of Kjartan that he thinks he has better surety in his strength and his weapons than there where Thor and Odin are."

After that the a.s.sembly broke up.

NOTE C (p. 257)

_Eyjolf Karsson_: an Episode in the History of Bishop Gudmund Arason, A.D. 1222 (from _Arons Saga Hjorleifssonar_, c. 8, printed in _Biskupa Sogur_, i., and in _Sturlunga_, ii. pp. 312-347).

[Eyjolf Karsson and Aron stood by Bishop Gudmund in his troubles, and followed him out to his refuge in the island of Grimsey, lying off the north coast of Iceland, about 30 miles from the mouth of Eyjafirth. There the Bishop was attacked by the Sturlungs, Sighvat (brother of Snorri Sturluson) and his son Sturla. His men were out-numbered; Aron was severely wounded. This chapter describes how Eyjolf managed to get his friend out of danger and how he went back himself and was killed.]

Now the story turns to Eyjolf and Aron. When many of Eyjolf's men were down, and some had run to the church, he took his way to the place where Aron and Sturla had met, and there he found Aron sitting with his weapons, and all about were lying dead men and wounded. It is reckoned that nine men must have lost their lives there. Eyjolf asks his cousin whether he can move at all. Aron says that he can, and stands on his feet; and now they go both together for a while by the sh.o.r.e, till they come to a hidden bay; there they saw a boat ready floating, with five or six men at the oars, and the bow to sea. This was Eyjolf's arrangement, in case of sudden need. Now Eyjolf tells Aron that he means the boat for both of them; giving out that he sees no hope of doing more for the Bishop at that time.

"But I look for better days to come," says Eyjolf.

"It seems a strange plan to me," says Aron; "for I thought that we should never part from Bishop Gudmund in this distress; there is something behind this, and I vow that I will not go unless you go first on board."

"That I will not, cousin," says Eyjolf; "for it is shoal water here, and I will not have any of the oarsmen leave his oar to shove her off; and it is far too much for you to go afoot with wounds like yours. You will have to go on board."

"Well, put your weapons in the boat," says Aron, "and I will believe you."

Aron now goes on board; and Eyjolf did as Aron asked him. Eyjolf waded after, pushing the boat, for the shallows went far out. And when he saw the right time come, Eyjolf caught up a battle-axe out of the stern of the boat, and gave a shove to the boat with all his might.

"Good-bye, Aron," says Eyjolf; "we shall meet again when G.o.d pleases."

And since Aron was disabled with wounds, and weary with loss of blood, it had to be even so; and this parting was a grief to Aron, for they saw each other no more.

Now Eyjolf spoke to the oarsmen and told them to row hard, and not to let Aron come back to Grimsey that day, and not for many a day if they could help it.

They row away with Aron in their boat; but Eyjolf turns to the sh.o.r.e again and to a boat-house with a large ferry-boat in it, that belonged to the goodman Gnup. And at the same nick of time he sees the Sturlung company come tearing down from the garth, having finished their mischief there. Eyjolf takes to the boat-house, with his mind made up to defend it as long as his doom would let him. There were double doors to the boat-house, and he puts heavy stones against them.

Brand, one of Sighvat's followers, a man of good condition, caught a glimpse of a man moving, and said to his companions that he thought he had made out Eyjolf Karsson there, and they ought to go after him.

Sturla was not on the spot; there were nine or ten together. So they come to the boat-house. Brand asks who is there, and Eyjolf says it is he.

"Then you will please to come out and come before Sturla," says Brand.

"Will you promise me quarter?" says Eyjolf.

"There will be little of that," says Brand.

"Then it is for you to come on," says Eyjolf, "and for me to guard; and it seems to me the shares are ill divided."

Eyjolf had a coat of mail, and a great axe, and that was all.

Now they came at him, and he made a good and brave defence; he cut their pike-shafts through; there were stout strokes on both sides. And in that bout Eyjolf breaks his axe-heft, and catches up an oar, and then another, and both break with his blows. And in this bout Eyjolf gets a thrust under his arm, and it came home. Some say that he broke the shaft from the spear-head, and let it stay in the wound. He sees now that his defence is ended. Then he made a dash out, and got through them, before they knew. They were not expecting this; still they kept their heads, and a man named Mar cut at him and caught his ankle, so that his foot hung crippled. With that he rolls down the beach, and the sea was at the flood. In such plight as he was in, Eyjolf set to and swam; and swimming he came twelve fathoms from sh.o.r.e to a shelf of rock, and knelt there; and then he fell full length upon the earth, and spread his hands from him, turning to the East as if to pray.

Now they launch the boat, and go after him. And when they came to the rock, a man drove a spear into him, and then another, but no blood flowed from either wound. So they turn to go ash.o.r.e, and find Sturla and tell him the story plainly how it had all fallen out. Sturla held, and other men too, that this had been a glorious defence. He showed that he was pleased at the news.

NOTE D (p. 360)

_Two Catalogues of Romances_

There are many references to books and cycles of romance in medieval literature--minstrels' enumerations of their stock-in-trade, and humorous allusions like those of Sir Thopas, and otherwise. There are two pa.s.sages, among others, which seem to do their best to cover the whole ground, or at least to exemplify all the chief groups. One of these is that referred to in the text, from _Flamenca_; the other is to be found, much later, in the _Complaint of Scotland_ (1549).

I. FLAMENCA (ll. 609-701)

Qui volc ausir diverses comtes De reis, de marques e de comtes, Auzir ne poc tan can si volc; Anc null' aurella non lai colc, Quar l'us comtet de Priamus, E l'autre diz de Piramus; L'us contet de la bell'Elena Com Paris l'enquer, pois l'anmena; L'autres comtava d'Ulixes, L'autre d'Ector et d'Achilles; L'autre comtava d'Eneas, E de Dido consi remas Per lui dolenta e mesquina; L'autre comtava de Lavina Con fes lo breu el cairel traire A la gaita de l'auzor caire; L'us contet d'Apollonices De Tideu e d'Etidiocles; L'autre comtava d'Apolloine Comsi retenc Tyr de Sidoine; L'us comtet del rei Alexandri L'autre d'Ero et de Leandri; L'us dis de Catmus quan fugi Et de Tebas con las basti, L'autre contava de Jason E del dragon que non hac son; L'us comte d'Alcide sa forsa, L'autre con tornet en sa forsa Phillis per amor Demophon; L'us dis com neguet en la fon Lo bels Narcis quan s'i miret; L'us dis de Pluto con emblet Sa bella moillier ad Orpheu; L'autre comtet del Philisteu Golias, consi fon aucis Ab treis peiras quel trais David; L'us diz de Samson con dormi, Quan Dalidan liet la cri; L'autre comtet de Machabeu Comen si combatet per Dieu; L'us comtet de Juli Cesar Com pa.s.set tot solet la mar, E no i preguet Nostre Senor Que nous cujes agues paor; L'us diz de la Taula Redonda Que no i venc homs que noil responda Le reis segon sa conoissensa, Anc nuil jorn ne i failli valensa; L'autre comtava de Galvain, E del leo que fon compain Del cavallier qu'estors Luneta; L'us diz de la piucella breta Con tenc Lancelot en preiso Cant de s'amor li dis de no; L'autre comtet de Persaval Co venc a la cort a caval; L'us comtet d'Erec e d'Enida, L'autre d'Ugonet de Perida; L'us comtava de Governail Com per Tristan ac grieu trebail, L'autre comtava de Feniza Con transir la fes sa noirissa L'us dis del Bel Desconogut E l'autre del vermeil escut Que l'yras trobet a l'uisset; L'autre comtava de Guiflet; L'us comtet de Calobrenan, L'autre dis con retenc un an Dins sa preison Quec senescal Lo deliez car li dis mal; L'autre comtava de Mordret; L'us retrais lo comte Duret Com fo per los Ventres faiditz E per Rei Pescador grazits; L'us comtet l'astre d'Ermeli, L'autre dis com fan l'Ancessi Per gein lo Veil de la Montaina; L'us retrais con tenc Alamaina Karlesmaines tro la parti, De Clodoveu e de Pipi Comtava l'us tota l'istoria; L'autre dis con cazec de gloria Donz Lucifers per son ergoil; L'us diz del vallet de Nantoil, L'autre d'Oliveir de Verdu.

L'us dis lo vers de Marcabru, L'autre comtet con Dedalus Saup ben volar, et d'Icarus Co neguet per sa leujaria.

Cascus dis lo mieil que sabia.

Per la rumor dels viuladors E per brug d'aitans comtadors Hac gran murmuri per la sala.

The allusions are explained by the editor, M. Paul Meyer. The stories are as follows: Priam, Pyramus, Helen, Ulysses, Hector, Achilles, Dido, Lavinia (how she sent her letter with an arrow over the sentinel's head, _Roman d'Eneas_, l. 8807, _sq._), Polynices, Tydeus, and Eteocles; Apollonius of Tyre; Alexander; Hero and Leander; Cadmus of Thebes; Jason and the sleepless Dragon; Hercules; Demophoon and Phyllis (a hard pa.s.sage); Narcissus; Pluto and the wife of Orpheus ("Sir Orfeo"); David and Goliath; Samson and Dalila; Judas Maccabeus; Julius Caesar; the Round Table, and how the king had an answer for all who sought him; Gawain and Yvain ("of the lion that was companion of the knight whom Lunete rescued"[91]); of the British maiden who kept Lancelot imprisoned when he refused her love; of Perceval, how he rode into hall; Ugonet de Perida (?); Governail, the loyal comrade of Tristram; Fenice and the sleeping-draught (Chrestien's _Cliges_, see p. 357, above); Guinglain ("Sir Libeaus)"; Chrestien's _Chevalier de la Charrette_ ("how the herald found the red shield at the entry," an allusion explained by M. Gaston Paris, in _Romania_, xvi. p. 101), Guiflet, Calobrenan, Kay punished for his railing accusations; Mordred; how the Count Duret was dispossessed by the Vandals and welcomed by the Fisher King (?); the luck of Hermelin (?); the Old Man of the Mountain and his a.s.sa.s.sins; the Wars of Charlemagne; Clovis and Pepin of France; the Fall of Lucifer; Gui de Nanteuil; Oliver of Verdun; the Flight of Daedalus, and how Icarus was drowned through his vanity. The songs of Marcabrun, the troubadour, find a place in the list among the stories.

[Footnote 91: In a somewhat similar list of romances, in the Italian poem of _L'Intelligenza_, ascribed to Dino Compagni (st. 75), Luneta is named a.n.a.lida; possibly the origin of Chaucer's Anelida, a name which has not been clearly traced.]

The author of _Flamenca_ has arranged his library, though there are some incongruities; Daedalus belongs properly to the "matter of Rome"

with which the catalogue begins, and Lucifer interrupts the series of _Chansons de geste_. The "matter of Britain," however, is all by itself, and is well represented.

II. THE COMPLAYNT OF SCOTLAND, c. vi.

(Ed. J.A.H. Murray, _E.E.T.S._, pp. 62-64)

[This pa.s.sage belongs to the close of the Middle Ages, when the old epic and romantic books were falling into neglect. There is no distinction here between literary romance and popular tales; the once-fashionable poetical works are reduced to their original elements. Arthur and Gawain are no more respected than the Red Etin, or the tale of the _Well at the World's End_ (the reading _volfe_ in the text has no defender); the Four Sons of Aymon have become what they were afterwards for Boileau (_Ep._ xi. 20), or rather for Boileau's gardener. But, on the whole, the list represents the common medieval taste in fiction. The _Chansons de geste_ have provided the _Bridge of the Mantrible_ (from _Oliver and Fierabras_, which may be intended in the _Flamenca_ reference to Oliver), and the _Siege of Milan_ (see _English Charlemagne Romances_, _E.E.T.S._, part ii.), as well as the _Four Sons of Aymon_ and _Sir Bevis_. The Arthurian cycle is popular; the romance of _Sir Ywain_ (the Knight of the Lion) is here, however, the only one that can be definitely traced in the _Flamenca_ list also, though of course there is a general correspondence in subject-matter. The cla.s.sical fables from Ovid are still among the favourites, and many of them are common to both lists.

See Dr. Furnivall's note, in the edition cited, pp. lxxiii.-lx.x.xii.]

Quhen the scheiphird hed endit his prolixt orison to the laif of the scheiphirdis, i meruellit nocht litil quhen i herd ane rustic pastour of b.e.s.t.i.a.lite, dist.i.tut of vrbanite, and of speculatioune of natural philosophe, indoctryne his nychtbours as he hed studeit ptholome, auerois, aristotel, galien, ypocrites, or Cicero, quhilk var expert practicians in methamatic art. Than the scheiphirdis vyf said: my veil belouit hisband, i pray the to desist fra that tideus melancolic orison, quhilk surpa.s.sis thy ingyne, be rason that it is nocht thy facultee to disput in ane profund mater, the quhilk thy capacite can nocht comprehend. ther for, i thynk it best that ve recreat our selfis vytht ioyus comonyng quhil on to the tyme that ve return to the scheip fald vytht our flokkis. And to begin sic recreatione i thynk it best that everie ane of vs tel ane gude tayl or fable, to pas the tyme quhil euyn. Al the scheiphirdis, ther vyuis and saruandis, var glaid of this propositione. than the eldest scheiphird began, and al the laif follouit, ane be ane in their auen place. it vil be ouer prolixt, and no les tideus to reherse them agane vord be vord. bot i sal reherse sum of ther namys that i herd. Sum vas in prose and sum vas in verse: sum vas stories and sum var flet taylis. Thir var the namis of them as eftir follouis: the taylis of cantirberrye, Robert le dyabil duc of Normandie, the tayl of the volfe of the varldis end, Ferrand erl of Flandris that mareit the deuyl, the taiyl of the reyde eyttyn vitht the thre heydis, the tail quhou perseus sauit andromada fra the cruel monstir, the prophysie of merlyne, the tayl of the giantis that eit quyk men, on fut by fortht as i culd found, vallace, the bruce, ypomedon, the tail of the three futt.i.t dug of norrouay, the tayl quhou Hercules sleu the serpent hidra that hed vij heydis, the tail quhou the king of est mure land mareit the kyngis dochtir of vest mure land, Skail gillenderson the kyngis sone of skellye, the tail of the four sonnis of aymon, the tail of the brig of the mantribil, the tail of syr euan, arthour's knycht, rauf col3ear, the seige of millan, gauen and gollogras, lancelot du lac, Arthour knycht he raid on nycht vitht gyltin spur and candil lycht, the tail of floremond of albanye that sleu the dragon be the see, the tail of syr valtir the bald leslye, the tail of the pure tynt, claryades and maliades, Arthour of litil bertang3e, robene hude and litil ihone, the meruellis of mandiueil, the tayl of the 3ong tamlene and of the bald braband, the ryng of the roy Robert, syr egeir and syr gryme, beuis of southamtoun, the goldin targe, the paleis of honour, the tayl quhou acteon vas transformit in ane hart and syne slane be his auen doggis, the tayl of Pirramus and tesbe, the tail of the amours of leander and hero, the tail how Iupiter transformit his deir love yo in ane cou, the tail quhou that iason van the goldin fleice, Opheus kyng of portingal, the tail of the goldin appil, the tail of the thre veird systirs, the tail quhou that dedalus maid the laborynth to keip the monstir minotaurus, the tail quhou kyng midas gat tua a.s.se luggis on his hede because of his auereis.