Читать книгу Women of the Teutonic Nations - Hermann Schoenfeld - Страница 7

"Hail to you, heroes in golden hair,

Good Goths, Gepidae, sprightly with spears;

Greetings to you, glorious Germans!

Exult rejoicing to sounding harps:

He failed and fell, terror of holiness,

Scourge of God, Etzel the Evil!

Sword struck him not, nor shaft of the spear.

No: in darkness of night, vicious viper

Had crushed its hideous head.

Woman of woe, Ildico, the mighty maid,

Avenged with awe the races of men

And holy honor with heroic deed.

Sing to the harp the wailing song,

Raise it rousing to Daghar's bride,

The shimmering, shining savior,

Guarding German men prison-bound:

Ildico, idol of fame,

Hail to thee, lofty one, hail!" (H. S.)

The extensive Hunnish circle of lays throws light on the life and love of German womanhood during the centuries of wanderings; and so powerful is the influence and impression made by the Asiatic onslaught, that there is hardly a German saga of any importance that does not stand in some kind of relation to the Hunnish conquerors. To "sing and say" was an ancient talent of the Teutonic race, whose warlike life, with its bravery and heroism, inspired mightily to music and song. But the migrations, with their powerful changes, the contact with formerly unknown peoples, altered considerably the trend of the ancient traditions and the sagas of a world which they had abandoned. Indeed, many of the ancient racial sagas vanished from the memory of the Germanic tribes. Christianization and Romanization instilled into the souls of the race the germs of romanticism which rapidly overspread the old Germanic paganism with a luxuriant growth of new ideas founded on new ideals, and, great as that poetry is, it shows everywhere a contrast and a conflict between two different states of existence.

The Anglo-Saxon Beowulf, in its original Teutonic tongue, introduces us to the primeval life of Germanic heroism and warlike turmoil at the dawn of a still mystic past. The oldest High German lay, of Hildebrand and Hadubrand, telling of a superhuman duel between father and son, reveals to us the Titanic fierceness of the era of wanderings. We discover, however, in the third great poetic remnant, the Saga of Walthari of Aquitaine, not only the same descriptions of tremendous conflicts, of perfidy and greed, of joy over blood and wounds, but also the new elements of love and the loveliness and delicacy of the relations between the hero and his bride. The ancient legend, however, is transmitted to us only in the Latin garment in which Ekkehard, the monk of Saint Galle, clothed it in the tenth century, when the German language was at its lowest ebb and ecclesiastical Latin covered everything. But though the garment be Latin, the spirit of the saga is thoroughly German.

Walthari of Aquitaine, though composed in the tenth century, is a monument of love, and tells us graphically of the position of woman, at least in the upper stratum of ancient society, at the time of its composition. Attila, King of the Huns, who appears here in a very different light from that which throws such ghastly rays upon him in Felix Dahn's novel, Ildico, is represented in the epic of Walthari as almost a Germanic hero; and his career is pictured as a glorious conquest, in which he crushes all resistance. Like a torrent in flood, his hosts roll over the land of the Franks, the Burgundians, and the Aquitanians. Resistance is out of the question; hostages are demanded and given to guarantee faithfulness and peace. Hagen, Hildegund, "the pearl of Burgundy," and Walthari are taken to King Etzel's court. Here the romance begins. Hildegund, through the grace of her manners, her beauty, and her skill as a housekeeper, endears herself to Queen Ospirin, Attila's wife, who makes her treasurer and stewardess of her household. Hagen and Walthari become the heroes and heads of the Hunnish army. Hagen, however, seizes the first opportunity for flight on the news of King Gibich's death reaching him, believing himself thereby freed from all obligation toward Attila. Walthari, who has become better beloved by the Hunnish king than were his own sons, also meditates escape, a great longing for fatherland, parents, and friends having seized him. In the hope of escape, he declines marriage with the noble Hunnish maiden offered him by the king, under the pretext that love would interfere with his duties as a warrior and leader; for he who has once tasted the delights of love is weakened and unfit for deeds of valor. At this time a distant subject tribe revolts. Walthari is placed at the head of the army sent to crush the revolution, accomplishes acts of great heroism, and returns victorious. A triumphal feast is celebrated, and while the king and his retainers are overcome by wine and sleep Walthari prepares for escape.

Long before, however, he had won the consent of the maiden to whom he had once been betrothed as a child, and whom he secretly loves, to follow him in his flight. Weary and thirsty, he met Hildegund and asked for a drink. He tenderly kissed her hand and, while drinking, held and pressed it lovingly. He reminded her how they were betrothed as children. Hildegund, however, with maidenly modesty, mistook his advances for scorn. Said she: "Why dost thou let thy tongue speak whereof thy heart knows naught? Thou dost not desire a maiden like myself." But he convinces her, and in humble confidence Hildegund declares she will follow whither her beloved one will lead.

Now the occasion offers itself during the feast of victory. Well armed, and with horses laden with treasures, the lovers flee from the Hunnish court. During the day they hide in thickets; at night they ride over wild, almost impassable paths. Not once does an unchaste desire enter the heart of the hero, though he is brimming over with life and love. Thus they reach the Rhine, cross it near Worms, and seek a safe refuge in the Vosges Forest (Wasgenwald), to take the first rest since the night of their flight. Hildegund sings her hero to sleep; Walthari, his head in her lap, intrusts himself to the watchfulness of his love. But Gunther, King of the Franks, has heard of the treasures which Walthari carries; and despite the resistance of Hagen, who is pained by the necessity of fighting against his former brother in arms, he attacks the fleeing hero with twelve of his best warriors, including Hagen himself. Hildegund takes the approaching warriors for Huns, awakens Walthari, 'and entreats him to kill her, that she may not fall into the hands of the enemy. No one shall ever touch her body, as she is not to be his. It is not our task here to describe the ghastliness of the wounds inflicted, and Walthari's victory at the cost of the loss of a leg. Hildegund, in true old German fashion, again appears as an angel of mercy: she tends the wounds of the warriors and mixes their wine, as merry jests and friendly speeches cement the reconciliation. Walthari and Hildegund travel on to Aquitaine, where they are received with joy, and celebrate their marriage. Thus, we are able to gather from the Walthari Saga the traits of womanly modesty, humility, faithfulness. The woman's watch over the sleeping hero is especially touching. Her purity makes her ask for death when she sees the end of her hero and her own shame. Chaste and undefiled, she enters the realm of her future husband.

Most important among all the tribes of the German nation, and of most abiding value and influence for the future not only of Germany, but of Europe, were the Franks.

The early history of that great and important people, or rather bundle of tribes, is wholly legendary. Their legends describe certain characteristics of weakness and vice of the men of that Merovingian dynasty which again furnishes us rich material for the study of royal womanhood, which, with few exceptions, was of the most depraved character. Our principal contemporary source is a History of the Franks by Gregory, Bishop of Tours (A. D. 538-593). Though called the "Father of French History," we must confess that his honesty is equalled only by his credulity. The history of the Merovingian women belongs locally to France, but racially to Germany; it would, therefore, be impossible to leave it unnoticed in this volume.

One of the earliest kings of the Merovingian dynasty was Childeric, who, owing to his luxury and vices, was driven out by the Franks. He retired in exile to Bisinus, King of the Thuringians, where he seduced Basina the wife of the hospitable king. Childeric had left behind in Frankland a loyal friend with whom he had divided a gold piece, the friend promising when times were auspicious to send his half as a signal for Childeric's return. Eight years passed. The gold token reached the wandering king and he was restored to his realm. Basina soon afterward joined him at his court. She followed him, she said, because he was the bravest man she knew, but she warned him that she would desert him if she could find a better and mightier man than he was. This woman bore Clovis, a son who was worthy of his mother. In 493, Clovis took for his wife a Christian woman, Clotilde, the pious and beautiful daughter of Chilperic of Burgundy. The importance of this marriage of Clotilde to the pagan Clovis is self-evident, and it may have been suggested by the famous bishop, Saint Remigius. Clotilde at once began earnest efforts to convert her royal husband, but at first without avail. Everything tends to prove that Clovis was exceedingly tolerant, or perhaps rather indifferent, toward the Christian religion. His resistance was entirely passive, and without prejudice. Clovis's sister, Lantechilde, was an Arian, so was Autofleda, Theodoric's wife; but Albofleda, another sister of Clovis, remained a pagan. Clovis allowed the Christian baptism of his first son, who died in infancy. He reproached his wife, because he in a measure ascribed the infant's death to the influence of baptism, yet he consented to the baptism of the second son, Chlodomir, who fell ill, but survived. There was no spirit of propaganda in the naturalistic religion of the pagan king; he gave his wife a free scope, but refused to adopt the doctrine she advocated. In the fifteenth year of his reign, Clovis was at war with the powerful Alemanni. During the battle of Tolbiacum (Zulpich) he sees with apprehension the ranks of the Franks giving way before the rage of their opponents, and vows to adopt the religion of Christ, if He grants him victory. "O Christ," he exclaims, according to Gregorius of Tours, "I invoke devoutly thine glorious help. If thou accord me victory over these enemies, I shall believe in thee and shall be baptized in thine name. I have invoked my gods, but they are not ready to aid me." After the victory, he loyally executed the promise he had made to the God of Clotilde, the queen perhaps taking good care that the vow should be fulfilled. Bishop Remigius, with that prudence and political wisdom which always guided the princes of the Church, proceeded very slowly in the matter until he was assured that the consent of the Franks had been obtained. Three thousand of them allowed themselves to be baptized with their king, an event of the greatest importance in the world's history, for thereby the advance of Arianism was checked and heathenism was cast down. Clotilde, a woman and a queen, thus inaugurates the Christianization of the Germans, for Clovis thus becomes a "new Constantine" and the precursor of Charlemagne, the unifier of the Germans, the founder of the Holy Roman Empire of the German Nation. The words of Bishop Remigius are fulfilled: "Bend thine head, proud Sigambrian: adore what thou hast burned heretofore; burn what thou hast adored heretofore." From this time on Clovis's life is but a chain of successes. It is true that all those successes of the most Christian king (rex christianissimus), a title bestowed upon him and his successors, were attained by atrocity and perfidy surpassed only in the later history of his own dynasty, and then by the female members of the royal line. The central point of his policy was the murder of the smaller Prankish kings so that he might be the sole chief of the entire people. He caused Sigebert of Cologne to be slain by his own son, whom he then assassinated, thereby securing for himself the kingship over the Ripuarian Franks. He dispossessed Chararic and his son and, later, killed both for the sake of greater security. He slew Racagnar, King of Cambrai, and the latter's brother, Richard, with his own hand, and, later on, murdered their brother, Rigomer; so that the tale of deaths is a long one. The manner in which the Christian religion aided Clovis in the execution of his ambitious plans, shows with terrible truth how deeply in the sixth century the ideal of Christianity had sunk from its lofty height. No one of his contemporaries ever reproached Clovis for his crimes; the Franks sang them in lays; and the pious Bishop Gregory of Tours having related the murder of Sigebert, adds naïvely: "Every day God thus felled his enemies to the ground and increased his kingdom because he walked with a pure heart before the Lord and did what was agreeable in his sight."

His four sons, when among them was divided the Prankish realm, soon found a pretext to wage a religious war against the Arian Burgundians. Their king, Sigismund, after the death of his first wife, Ostrogotha, a daughter of the great Theodoric, took a second wife who, like a real stepmother, ill-treated the young son of the king. When the youth once bitterly reproached his stepmother for wearing the garments and jewels of his mother, the wicked woman persuaded the king that his son aspired to his throne. She attained her purpose: the youth was murdered. But Nemesis soon overtook the murderer of his son: he lost his throne and his life in battle against the Franks.

Besides Clotilde, the pious wife of Clovis, we meet, among the many women of terrible moral depravity, with another saintly woman in the Prankish dynasty. Chlotar, the youngest of Clevis's four sons, after having conquered the Thuringians, though he had numberless wives and concubines, took Radegundis, the daughter of the defeated Hermanfrid, for a wife. But the saintly woman shrank from the touch of the immoral king, and threw herself on the icy stone pavement, unmindful of the pain it gave her body, for her soul was filled with the agitation of ardent religious passion, and spent her time in prayer and devotion. When she returned to the bridal chamber, neither the heat of the fire, nor the impure royal bed could restore the natural heat of her body; and the king declared that he possessed rather a nun than a wife. Radegundis succeeded in obtaining a divorce from Chlotar and retired to a cloister, where she obtained the dignity of a deaconess, an honor which canonical regulations reserved only to virgins. In the cloister founded by her in the neighborhood of Poitiers, Radegundis introduced a very strict discipline, she enriched the house with precious relics, and passed the rest of her life in pious devotions and expiations for the sins of Chlotar, who was sinking deeper and deeper into the mire of moral corruption.

A story is told by Gregory of Tours concerning Ingundis, one of the concubines of Chlotar, the pious bishop calls her uxor (wife), however, which is worth repeating. Ingundis, in the full possession of the love of Chlotar, begged of him to secure a worthy husband for her sister Aregundia, and expatiated on the physical qualities and moral virtues of her sister. Chlotar betook himself to her country residence, and as she pleased him well he married her. Then he returned to Ingundis and informed her that he had given her sister the best man he could find in the realm of the Franks, namely, himself. With bitter disappointment in her heart, she, according to the statement of the chronicler, meekly submitted, saying: "What may seem good in the eyes of my lord, he may do; only may thy maid live in the grace of the king."

The fratricidal and internecine wars of Clovis's four sons were yet surpassed during the next generation by crimes and atrocities which overstepped all the limits and bounds of nature. Of Chlotar's four sons, only Sigebert's character is praiseworthy. Gregory relates that Sigebert was greatly ashamed of the disgraceful alliances of his brothers, who married daughters of the people of the lowest strata of society and changed them as lust and caprice prompted. Sigebert, however, married the daughter of Athanagild, King of the Visigoths. Her name was Brunehild (Brunehaut), a woman of great beauty and excessive vices and passions, whose name is linked in history with those of the greatest female criminals of royal blood.

Chilperic, Sigebert's degenerate brother, jealous of the latter's alliance, asked in marriage Galswintha, Brunehild's sister, but he soon sacrificed her to the ambition of Fredegond, one of his concubines, who had the queen strangled and then occupied her place. This blond-haired woman of low birth, with most alluring charms and versed in all the arts to arouse passion, soon reduced her royal paramour to such subjection that he had her crowned with great pomp in his capital of Soissons. Beginning with this marriage, atrocities do not cease until the entire family becomes extinct. But to this very day to quote the words of a French poet "The fair, the blonde, the terrible Fredegond is unforgotten and sung in lurid songs from Austrasia to Perigord."

Brunehild undertook to avenge her sister; the terrible struggle began between the Prankish slave girl and the daughter of the King of the Visigoths, a dramatic strife which has left an enduring memory in the annals of the history of crime. A son of Chilperic joins his father's enemy, and, with his aid, Sigebert is victorious everywhere; but when, in his city of Vitry, he is on the point of being raised upon the shield as king over the land of his brother, Sigebert is assassinated by two emissaries of Fredegond, who thus once more saves her husband by crime. The widowed Brunehild was at the time in Paris with her five-year-old son Childebert, and, as it seemed, at the mercy of Chilperic. But upon the news of Sigebert's death, Gundovald, an Austrasian chief, brought Childebert from Paris and had him proclaimed king. Brunehild was exiled to the basilica of Saint Martin's Cathedral, at Rouen. The oath of Fredegond upon sacred relics that she will not harm the fugitives is violated at once. She murders two sons of Chilperic, also Bishop Tractesetatus, who had solemnized the marriage. Brunehild saved herself by flight, and an even more sanguinary civil war ensues, in the course of which Chilperic too is murdered. At last the flagitious murderess Fredegond, at the age of sixty, equally dreaded and abhorred by friend and foe, dies strange to say by a natural death.

FREDEGOND WATCHING THE MARRIAGE OF CHILPERIC AND GALSWINTHA After the painting by L. Alma-Tadema

Chilperic had taken a most unwilling bride, Galswintha, daughter of a king of the Visigoths and younger sister of Brunehild, notwithstanding the fierce jealousy of one of his concubines, Fredegond, who soon had the new queen strangled and then occupied her place. This blond-haired woman of low birth, with most alluring charms and versed in all the arts to arouse passion, soon reduced her royal paramour to such subjection that he had her crowned with great pomp in his capital of Soissons. Beginning with this marriage, atrocities did not cease until the entire family became extinct. But to this very day to quote the words of a French poet "The fair, the blonde, the terrible Fredegond is unforgotten and sung in lurid songs from Austrasia to Périgord".

Her rival and lifelong enemy Brunehild, who had vied with her in crimes and vices, met with a far more terrible end. After many years of further struggle she fell into the hands of Chlotar II., a son of Fredegond, who inflicted upon her a terrible punishment. Having charged her with the murder of at least ten Merovingian princes, he caused her, though a matron of seventy, to be frightfully tortured for several days; then she was placed on a camel and led for shame through the camp. Finally, she was tied to the tail of a wild horse and dragged to death: the hoofs of the horse crushed the limbs of the sinful queen into a shapeless mass. I know of no poem in the whole range of German literature which gives a more ghastly picture of that realistic scene of atrocity than one in which Ferdinand Freiligrath relates:

"How once in the fields of the river Marne near Chalons

Chlotar, the son of Chilperic, had the sinful Brunehild

Tied by her silver hair to a wild stallion;

To drag her galloping through the Prankish camp.

The neighing stallion started, and the hind hoofs struck

The aged form, breaking and wrenching limb from limb.

Dishevelled flew her whitened hair about her bloody brow.

The pointed pebbles drank her royal blood; and shuddering

Beheld the blood-accustomed Franks the horror of the judgment

Of their wrathful king Chlotar.

The glow of the red fires burning before every tent

Fell ghastly on the pain-distorted countenance.

With icy shower now the Marne washed from it the dust

The camel which had borne her through the ranks was spattered with her blood...."(H. S.)

We gladly leave the chapter of the Prankish nation under the Merovingians, for it is stained with the uninterrupted tragedy of brutal superstition, lust, perjury, treason, incest, murder of the closest blood relatives, malice, and cruelty. Such scenes as the Langobard Alboin's deeds and death, Brunehild's end, and the countless unspeakable vices mentioned by Bishop Gregory of Tours demonstrate sufficiently the terrible corruption of which even the best races are capable, when released from all the bonds of legal restraint in the time of peace, and when torn, root and branch, from a healthy native soil.

Even more characteristic is perhaps the poetic literature of the time, in which the unnatural vices are transformed and reflected as lofty virtues. What is the historian of culture to say when the contemporary presbyter and bishop, the pious poet, Venantius Fortunatus, glorifies and elevates both Brunehild and Fredegond as mirrors of virtue and grace? The latter, the slave girl who attained the crown through murder and prostitution, is to him the queen "who adorns the realm by her virtues. Wise in council, skilful, provident, useful to the Court; powerful of mind, magnanimous, excelling in all merits." Brunehild, on the other hand, "The ethereal Brunehild, shining more brilliantly than the stars, surpasses the light of the gems by the light of her countenance of milk and blood. The lilies mixed with roses cannot compare with her. She is a sapphire, a white diamond, a crystal, an emerald, a iaspis, nay, more, for all must yield the palm to her; Spain [referring to the Visigoths having occupied southern France and northern Spain] has produced a new jewel."