Theodoric the Goth Part 20

[Footnote 175: In the "Wilkina-Saga", Sigurd.]

[Footnote 176: In the "Nibelungen-lied", Hagen is only a kinsman; in the "Wilkina-Saga", a brother of Gunther and Chriemhild.]

Now there remained but one terrible encounter, that between Hagen and Theodoric. Hagen said: "It seems that here our friendship must come to an end, great as it has ever been. Let us each fight bravely for his life, and knight-like, call on no man for aid". Theodoric answered: "Truly, I will let none meddle in this encounter, but will fight it with warlike skill and knightliness". They fought long and hard, and exchanged grievous blows, and both were weary and both were wounded.

Then Theodoric waxed exceeding wroth with himself for not overcoming his foe, and said: "Truly, this is a shame for me to stand here all the day and not to be able to vanquish the elfin's son". "Why should the elfin's son be worse than the son of the devil himself?" answered Hagen.[177] At that Theodoric was seized with such fury that fiery breath issued from his mouth. Hagen's coat of mail was heated red-hot by this breath of fire, and he was forced to cry out: "I give myself up. Anything to end this torture and doff my red-hot armour. If I were a fish, and not a man, I should be broiled in this burning panoply". Then Theodoric sat down and began to unbrace his adversary's armour; and while he was doing this, Queen Chriemhild came into the hall with a blazing torch, which she thrust into the mouth of one after another of the prostrate warriors, her brothers, to see if they were already dead, and to slay them if they were still living. Beholding this, Theodoric said to Attila: "See how that devil, Chriemhild, thy wife, torments her brethren, the n.o.ble heroes. See how many brave men, Huns and Amalungs and Nibelungs, have yielded up their life for her sake. And in like fashion would she bring thee and me to death, if she had the power".

"Truly, she is a devil", answered Attila. "Do thou slay her; and it had been a good deed if thou hadst done it seven nights ago. Then would many a n.o.ble knight be still living who now is dead". And with that Theodoric sprang up and clove Chriemhild in twain.

[Footnote 177: The myth of Hagen's being begotten by an elfin apparition while King Aldrian was absent from his realm is mentioned in the "Wilkina-Saga" (Cap. 150), but there has been no previous allusion to the alleged demonic origin of Theodoric.]

Theodoric bore the sore-wounded Hagen to his palace and bound up his wounds; but they were mortal, and in a few days Hagen died, having bequeathed to the woman who nursed him the secret of the great Nibelung h.o.a.rd, for the sake of which he had slain Siegfried the Swift.

In the terrible encounter there had fallen one thousand Nibelungs, being all their host, and four thousand Huns and Amalungs. No battle is more celebrated in the old German Sagas than this. But Hun-land was wasted by reason of the death of so many valiant warriors, and thus had come to pa.s.s all the evil which the good Queen Erka had foretold.

And now after thirty-two years of exile, and with so many of his brave followers dead, Theodoric's heart pined more than ever for his native land, and he said to Master Hildebrand: "I would rather die in Verona than live any longer in Hun-land". To return with an army was hopeless, so scanty a remnant was left of the Amalungs. The only hope was to steal back secretly and try if it were possible to find friends enough in the old home to win back the crown. Master Hildebrand knew of one thing which made the outlook less desperate: "I have heard that the Duke who rules over Verona is a brave knight named Alebrand; and I cannot but think that this is my son, born of my wife, Uta, shortly after I fled hither". So they got together four horses, two for Theodoric and Hildebrand, one for the lady, Herauda, Theodoric's wife, and one to carry their raiment and store of silver and gold; and after leave taken of Attila, who wept bitterly at Theodoric's departure, and prayed him to stay till he could fit out another army for his service, they set forth from Susat and rode westward night and day, avoiding the towns and the haunts of wayfarers. On their road they were met by a band of two and thirty knights commanded by Earl Elsung, a kinsman of that Elsung of Verona, whom Theodoric's grandfather, Samson, had slain. The blood-feud was now old, but Elsung yearned to avenge it on Theodoric. The lady Herauda wept when she saw so many well-armed knights approaching, but Theodoric bade her be of joyous heart till she saw one of her two protectors fall, and that, he deemed, would never be. And in truth, in the fight that followed, so well did the aged Hildebrand wield the sword Gram, the wondrous sword of Siegfried the Swift, and such mighty blows dealt Theodoric with Ecke-sax, that Earl Elsung himself and sixteen of his men were left dead on the field. The rest fled, all but a nephew of Elsung, a brave young knight. Him also Hildebrand vanquished in fight, and from him, as ransom for his life, the victors received great tidings from Amalungen-land. For he told them that Hermanric was grievously sick, and that the remedies which the false Sibich had persuaded him to resort to had left him far weaker than before, and, in short, the great Hermanric was already as good as dead.

They came next in their journey to a castle which was held by Duke Lewis and his son Conrad. To them Master Hildebrand, riding forward, made himself known, and from them he received joyous welcome. They rode back with him into the forest, where Theodoric was tarrying with the Lady Herauda, and bent the knee before him. For they had heard that Hermanric was dead, and though the false Sibich aspired to be king after him, both they and all the people in those parts chose rather to obey Theodoric, and had sent a messenger into Hun-land to pray him to return. Theodoric received Duke Lewis graciously, but would not enter into his castle, for he had sworn that Verona should be the first stronghold in Amalungen-land within whose walls he would enter.

Now of Verona the lord was (as Hildebrand had heard) his son Alebrand, born after he had left the country. He was a brave knight, and a courteous, but fiery, and when the aged Hildebrand, riding towards Verona, met him in the way, the two champions rushed at one another, and fought long and desperately. The battle ceased from the mere weariness of the fighters once and again. At every pause each knight, the old and the young, asked the other of his name, and each refused to tell his name till he had heard that of his antagonist. And this, though all the time Hildebrand more than guessed that it was his own son from whom he was receiving, and to whom he was dealing, such dreadful blows. At length, after Hildebrand had given his opponent a great gaping wound in the thigh, he fell upon him and bore him to the earth, and then with his sword at his breast said: "Tell me thy name or thou shalt die". "I care not for life", said the other, "since so old a man has vanquished me".

"If thou wilt preserve thy life, tell me straightway if thou art my son Alebrand; if so, I am thy father, Hildebrand". "If thou art my father Hildebrand, I am thy son Alebrand", said the younger hero. And with that they both arose, threw their arms around each other's necks, and kissed one another; and both were right glad, and they mounted their horses and rode towards Verona. From the gates the Lady Uta, Alebrand's mother, was coming forth to meet her son; but she wept and wailed when she saw his streaming wound, and said: "Oh, my son, why art thou so sore wounded, and who is that aged man that is following thee?" Alebrand answered: "For this wound I need have no shame, sith it was given me by my father, Hildebrand, and it is he who rides behind me". Then was the mother overjoyed, and greeted her husband lovingly, and with great gladness they entered into the city, where Hildebrand tarried for the night, and the Lady Uta bound up the wounds of Alebrand.[178]

[Footnote 178: The combat between Hildebrand and Alebrand, the impetuous father and the impetuous son, too proud to let words take the place of blows, is, with some variations, a favourite theme of German minstrels.

In the "Hildebrands-hed" (beginning of the 9th century) the son is named Hadubrand, and he insists on the fight because he looks upon the so-called Hildebrand as an imposter (Grimm: "Deutsche Heldensage", 25).]

After this Theodoric's course was easy. He was received with joyous welcome by the citizens of his native Verona, as he rode through the streets on his faithful Falke, Master Hildebrand of the long white beard holding high his banner. Alebrand handed back to his keeping Verona and all Amalungen-land, which he had received to hold from the dead Hermanric. Theodoric sat in the high-seat of the palace; the people brought him rich presents, and all the n.o.bles took him for their rightful lord and ruler.

The false Sibich marched against him with a larger army, thirteen thousand to Theodoric's eight thousand; but Theodoric and Hildebrand rode as they pleased through the armed throng, dealing death on every side; and Duke Alebrand, engaging Sibich in single combat, after long fight, waxed exceeding wroth, and smiting a dreadful blow, clove him through from the shoulder to the saddle-bow. Then all the Romans gave up the strife, and fell at Theodoric's feet, praying him to be their lord.

So was Theodoric crowned in the city of Rome; and now he was king over all the lands which had once owned the sway of Hermanric.

It needs not to tell at length of the deeds of Theodoric after he had recovered his kingdom. He caused a statue to be cast in copper of himself, seated on his good steed Falke, and this statue many pilgrims to Rome have seen.[179]

[Footnote 179: It is suggested that this is probably the equestrian statue of Marcus Aurelius on the Capitoline Hill.]

Also a statue of himself, standing on a high tower, brandishing his good sword Ecke-sax towards the north; and this statue is at Verona.

In his old age he and many of his subjects turned to the Christian faith. One of those that were baptized along with him was Master Hildebrand, who died soon after his conversion, being either one hundred and eighty or two hundred years old. Theodoric's wife, Herauda, died also about this time, a good woman and much loved of the people for all her gracious deeds, even as her cousin, Erka, had been loved by the Huns. After Herauda's death Theodoric married Isold, widow of Hertnit, King of Bergara,[180] whose husband had been slain by a terrible dragon, which Theodoric vanquished. She was fair to look upon and wise of heart.

[Footnote 180: Identified by Von der Hagen with Garda; but is it not Bulgaria?] And after these things it came to pa.s.s that old King Attila died, being enticed by Aldrian, the son of Hagen, into the cave where the great Nibelung h.o.a.rd lay hidden. And when he was in the recesses of the mountain, gloating over the wondrous treasure, Aldrian pa.s.sed swiftly forth and closed the doors of the cave and left him to perish of hunger in the midst of the greatest treasure that was in the world. Thus Aldrian avenged the death of his father and of all the Nibelungs. But Theodoric was made king over Hun-land by the help of his friends in that realm, and thus he became the mightiest king in the world.

Of all his old warriors only Heime was left, and Heime had buried himself in a convent, where he sang psalms every day with the monks, and did penance for his sins. Theodoric, hearing that he was there, sought him out, but long time Heime denied that he was Heime. "Much snow has fallen", said Theodoric, "on my head and on thine since our steeds drank the stream dry in Friesland. Our hair was then yellow as gold, and fell in curls over our shoulders; now is it white as a dove". And then he plied him with one memory after another of the joyous old times of the battle and the banquet, till at length Heime confessed, and said: "Good lord Theodoric, I do remember all of which thou hast spoken, and now will I go forth with thee from this place". And with that he fetched his armour from the convent-chest, and his good old steed Rispa from the convent-stable, and once more rode gladly after his lord. After doing many more brave deeds, he fell in battle with a giant, the biggest and clumsiest of his tribe. Theodoric, riding forth alone, sought out the giant's lair, and with his good sword Ecke-sax avenged the death of his friend; and that was the last battle that the son of Dietmar fought with mortal foe.

The years of Theodoric's old age were given to the chase of the beasts of the forest, for he was still a mighty hunter when his other strength was gone.[181]

[Footnote 181: It is probably the following legend that is commemorated on the faade of the church of S. Zenone of Verona, where Theodoric is represented as chasing a stag and met by the Devil.]

One day as he was bathing at the place which is still called "Theodoric's Bath", a groom called out to him: "My lord! a stag has just rushed past, the greatest and the finest that ever I saw in my life".

With that Theodoric wrapped a bathing-cloak round him, and calling for his horse, prepared to set off in chase of the stag. The horse was long in coming, and meanwhile a mighty steed, coal-black, suddenly appeared before him. Theodoric sprang upon the strange charger's back, and it flew off with him as swiftly as a bird. His best groom on his best horse followed vainly behind. "My lord", cried he, "when wilt thou come back, that thou ridest so fast and far". But Theodoric knew by this time that it was no earthly steed that he was bestriding, and from which he vainly tried to unclasp his legs. "I am ill-mounted", cried he to the groom.

"This must be the foul fiend on which I ride. Yet will I return, if G.o.d wills and Holy Mary". With that he vanished from his servant's sight, and since then no man has seen and no man ever will see Theodoric of Verona. Yet some German minstrels say that it has been opened to them in dreams that he has found grace at last, because in his death-ride he called on the names of G.o.d and the Virgin Mary.[182]

[Footnote 182: Another version of the "Wilkina-Saga" gives a different account of the death of Theodoric. According to this, Witig, after he sank in the lake, was received by his mermaid ancestress and borne away to Zealand. Here he abode a long time, till he heard of the return and recovered might of Theodoric. Then, fearing his resentment, he betook himself to a certain island, and having made an image of Theodoric, laid a strict charge upon the boatman who ferried pa.s.sengers across that he should carry over none who was like that image. Theodoric, hearing that Witig yet lived in Denmark, went thither, and, having disfigured himself so that the boatman did not recognise him, found Witig (whose sword Mimung he had hidden away), and challenged him to single combat. The battle of the boys was thus renewed between the two snow-bearded men, and was fatal to both. Witig fell down dead by his own bedside; and Theodoric, stricken with incurable wounds, journeyed through Holstem and Saxony to Swabia. Here he went to the border of a lake, and drawing the sword Mimung out of its sheath, hurled it afar into the waters, so that it should never again come into the hands of man. He then went into a little Swabian town, and the next day died there of his wounds. He strictly forbade his servants to make mention of his name or rank, and was buried in that town as a merchant. It is needless to remark on the resemblance of one part of this story to the "Pa.s.sing of Arthur".]

I have thus endeavoured to bring before the reader (I hope not with undue prolixity) the chief events in the life of the mythical Theodoric of the Middle Ages. Still, as late as the sixteenth century the common people loved to talk of this mighty hero. The Bavarian "Chronicle"

(translated and continued about 1580) says: "Our people sing and talk much about 'Dietrich von Bern.' You would not soon find an ancient king who is so well known to the common people amongst us, or about whom they have so much to say".[183] What they had to say was, as the reader will have observed, strangely removed from the truth of history. How all this elaborate superstructure of romance could be reared on the mere name of Theodoric of Verona is almost inconceivable to us, till we call to mind that the minstrels were in truth the novelists of the Middle Ages, not pretending or desiring to instruct, but only to amuse and interest their hearers, and to beguile the tedium of existence in dull baronial castles.

[Footnote 183: See Grimm's "Deutsche Heldensage", 341.]

Of the thousand and one details contained in the foregoing narrative, there are not more than three or four which correspond with the life of the real Theodoric, He was, as the Saga says, of Amal lineage. His father's name, Theudemir, is fairly enough represented by Dietmar. He was for some years of his life (but not his middle or later life) a wanderer more or less dependent on the favour of a powerful sovereign.

His life during this period did get entangled with that of another Theodoric, even as the life of the hero of Saga becomes entangled with the life of Theodoric of Russia. After subduing all his enemies, he did eventually rule in Rome, and erect statues to himself there and at Verona. Ravenna and Verona were the places of his most frequent residence. In his mature years, when his whole soul was set on the maintenance of _civilitas_, he might very fitly have spoken such words as he is said to have used to Witig in his boyhood, "I will establish such peace in my father's realm and mine, that it shall not be in the power of every wandering adventurer to challenge me to single combat".

Moreover, throughout all the wild vagaries of the narrative, character, that mysterious and indestructible essence, is not wholly lost. No two books can be more absolutely unlike one another than the "Wilkina-Saga"

and the "Various Letters of Ca.s.siodorus", yet the same hot-tempered, impulsive, generous man is pourtrayed to us by both.

As for the other names introduced, they are, of course, brought in at the cost of the strangest anachronisms. The cruel uncle, Hermanric, is really a remote collateral ancestor who died nearly eighty years before Theodoric was born. The generous host and ally, Attila, died two years before his birth, and the especial gladness of that birth was that it occurred at the same time with a signal victory of the Amal kings over the sons of Attila. To take an ill.u.s.tration from modern history, the general framework of the "Wilkina-Saga" is about as accurate as a romance would be which should represent Queen Victoria as driven from her throne by the Old Pretender, remaining for thirty years an exile at the court of Napoleon, and at length recovering her kingdom on the Old Pretender's death.[184]

[Footnote 184: Possibly we have in the career of Witig, the craftsman's son, successively the sworn friend and the deadly foe of Theodoric and his house, some remembrance of the life of the low-born Witigis, in his youth a valiant soldier of Theodoric, in his old age the slayer of Theodahad, and the hated husband of Amalasuentha.]

But, as has been often and well pointed out, the most marvellous thing in these old German Sagas is the utter disappearance from them of that Roman Empire which at the cost of such giant labour the Teutonic nations had overthrown. The Roman Imperator, the Roman legions, even the Catholic priests with their pious zeal against Arianism, count for nothing in the story. Just as the knightly warriors p.r.i.c.k to and fro on their fiery steeds to the court of Arthur of Britain, with no mention of the intervening sea, so these German bards link together the days of Chivalry and the old barbarian life which Tacitus paints for us in the "Germania", without apparently any consciousness of the momentous deed which the German warriors had in the meanwhile performed, full of significance for all succeeding generations of men, the overthrow of the Empire of Rome.

[Ill.u.s.tration: COIN OF WITIGIS WITH HEAD OF ANASTASIUS (?).]

[Ill.u.s.tration]