Part 27 (2/2)
”Who best Can suffer, best can do; best reign, who first Well hath obeyed; just trial ere I merit My exaltation without change or end.”
Then, turning upon his interlocutor, Christ inquires why he is so anxious to promote the one whose rise will entail his fall? To which Satan replies that, having no hope, it little behooves him to obstruct the plans of Christ, from whose benevolence alone he expects some mitigation of his punishment, for he fancies that by speaking thus he can best induce Christ to hear him. Then, feigning to believe that Christ has refused his offers simply because he has never seen aught save Jerusalem, Satan conveys him in the twinkling of an eye to the summit of a mountain, whence, pointing eastward, he shows him all the great kingdoms of Asia. Thus, he reveals the glories of a.s.syria, Babylonia, and Persia,--of whose histories he gives a brief resume,--before pointing out a large Parthian army setting out to war against the Scythians, for he hopes by this martial display to convince Christ that, in order to obtain a kingdom, he will have to resort to military force. Then he adds he can easily enlist the services of this army, with which Christ can drive the Romans out of Judea, and triumphantly reign over the land of his ancestors, whence his glory will extend far and wide, until it far surpa.s.ses all that Rome and Caesar achieved. Jesus, however, demonstrates the vanity of all military efforts, declaring his time has not yet come, but a.s.suring him he will not be found wanting when the moment comes for him to ascend the throne, for he hopes to prove an able ruler.
Then he reminds Satan how he tempted David to take a census against G.o.d's wish, and led Israel astray, until the Ten Tribes were taken off into captivity in punishment for their idolatry. He also comments upon Satan's extraordinary anxiety to restore the very people whose foe he has always been, as he has proved time and again by leading them into idolatry, adding that G.o.d may yet restore them to their liberty and to their native land. These arguments silence even Satan, for such is ever the result when ”with truth falsehood contends.”
_Book IV._ With all the persistency of his kind, Satan refuses to acknowledge himself beaten, and, leading Christ to the western side of the mountain, reveals to him all the splendor of Rome, exhibiting its Capitol, Tarpeian Rock, triumphal arches, and the great roads along which hosts are journeying to the Eternal City. After thus dazzling him, Satan suggests that Christ oust Tiberius (who has no son) from the imperial throne, and make himself master not only of David's realm, but of the whole Roman Empire, establis.h.i.+ng law and order where vice now reigns.
Although Satan eagerly proffers his aid to accomplish all this, our Lord rejoins such a position has no attraction for him, adding that, as long as the Romans were frugal, mild, and temperate, they were happy, but that, when they became avaricious and brutal, they forfeited their happiness. He adds that he has not been sent to free the Romans, but that, when his season comes to sit on David's throne, his rule will spread over the whole world and will dwell there without end.
”Know, therefore, when my season comes to sit On David's throne, it shall be like a tree Spreading and overshadowing all the earth, Or as a stone that shall to pieces dash All monarchies besides throughout the world, And of my kingdom there shall be no end: Means there shall be to this, but what the means Is not for thee to know nor me to tell.”
Pretending that Christ's reluctance is due to the fact that he shrinks from the exertions necessary to obtain this boon Satan offers to bestow it freely upon him, provided he will fall down and wors.h.i.+p him.
Hearing this proposal, Christ rebukes the tempter, saying, ”Thou shalt wors.h.i.+p the Lord thy G.o.d and only him shalt serve,” and reviling him for his ingrat.i.tude. To pacify his interlocutor, Satan then proposes to make him famous through wisdom, and exhibits Athens,--that celebrated centre of ancient learning--offering to make him master of all its schools of philosophy, oratory, and poetry, and thus afford him ample intellectual gratification. But Jesus rejects this offer also, after proving the vanity and insufficiency of heathen philosophy and learning, and after demonstrating that many books are a weariness to the flesh, and that none compare with those which are the proudest boast of G.o.d's Chosen People.
”However, many books, Wise men have said, are wearisome: who reads Incessantly, and to his reading brings not A spirit and judgment equal or superior (And what he brings, what needs he elsewhere seek?), Uncertain and unsettled still remains, Beep versed in books and shallow in himself, Crude or intoxicate, collecting toys And trifles for choice matters, worth a sponge; As children gathering pebbles on the sh.o.r.e.”
Irritated by the failure of all his attempts, Satan next taunts his opponent by describing the sufferings and humiliations he will have to undergo, until, seeing this too has no effect, he suddenly bears him back to the wilderness, where he leaves him for the night, during which he sends a terrific storm to appall him. Even in sleep Jesus is haunted by dreams and spectres sent by the tempter, but at dawn all these visions disappear, the storm dies down, and a lovely morning greets him when he awakes. Once more Satan appears to warn our Lord that the dreams of the night and the horrors of the tempest were foreshadowings of what he will have to undergo. In spite of this, Christ a.s.sures him he is toiling in vain; whereupon swollen with rage, Satan confesses that ever since he heard Gabriel's announcement to the shepherds in regard to Christ's birth, he has watched him, hoping to get some hold upon him during his infancy, youth, or early manhood. He now inquires whether Christ is really his destined foe and reluctantly admits he has failed in all his endeavors to tempt him. But one last test still remains to be tried, for Satan suddenly conveys Christ to the topmost pinnacle of the Temple of Jerusalem, bidding him demonstrate his divinity by fearlessly casting himself down, since G.o.d has ”given his angels charge concerning him.”
Not only, does our Lord reprove the tempter, but so calmly manifests his divine power by standing erect on this dangerous point, that Satan--like all other defeated monsters, such as the Sphinx--falls howling down into the infernal regions. At the same time angels convey our Lord to a lovely valley, where they minister unto him with celestial food and celebrate his victory with a triumphal hymn, for the Son of G.o.d has successfully resisted the tempter, before whom Adam succ.u.mbed, and has thereby saved man from the penalty of his sin.
Henceforth Satan will never again dare set foot in Paradise, where Adam and his chosen descendants are to dwell secure, while the Son of Man completes the work he has been sent to do.
Thus they the Son of G.o.d, our Saviour meek, Sung victor, and from heavenly feast refreshed Brought on his way with joy; he un.o.bserved Home to his mother's private house returned.
GERMAN EPICS
German literature begins after the great migrations (_circa_ 600), and its earliest samples are traditional songs of an epic character, like the Hildebrandslied. Owing to diversities of race and speech, there are in southern and northern Germany various epic cycles which cl.u.s.ter around such heroes as Ermanrich the Goth, Dietrich von Bern, Theodoric the East Goth, Attila the Hun, Gunther the Burgundian, Otfried the Langobardian, and Sigfried--perchance a Frisian, or, as some authorities claim, the famous Arminius who triumphed over the Romans.
The Hildebrandslied relates how Hildebrand, after spending thirty years in Hungary, returns to North Italy, leaving behind him a wife and infant son Hadubrand. A false rumor of Hildebrand's death reaches Hungary when Hadubrand has achieved great renown as a warrior, so, when in quest for adventure the young man meets his father, he deems him an impostor and fights with him until the poem breaks off, leaving us uncertain whether father or son was victorious. But later poets, such as Kaspar von der Rhon, give the story a happy ending, thus avoiding the tragic note struck in Sorab and Rustem (p. 410).
There existed so many of these ancient epic songs that Charlemagne undertook to collect them, but Louis I, his all too pious son, destroyed this collection on his accession to the throne, because, forsooth, these epics glorified the pagan G.o.ds his ancestors had wors.h.i.+pped!
Still not all the Teutonic epics are of pagan origin, for in the second period we find such works as Visions of Judgment (Muspilli), Lives of Saints, and biblical narratives like Heliant (the Saviour), Judith, the Exodus, der Krist by Otfried, and monkish-political works like the Ludwigslied, or history of the invasion of the Normans. There is also the epic of Walter von Aquitanien, which, although written in Latin, shows many traces of German origin.
In Walther von Aquitanien we have an epic of the Burgundian-Hunnish cycle written by Ekkehard of St. Gall before 973. It relates the escape of Walther von Aquitanien and his betrothed Hildegund from the court of Attila, where the young man was detained as a hostage. After describing their preparations for flight, their method of travel and camping, the poet relates how they were overtaken in the Vosges Mountains by a force led by Gunther and Hagen, who wish to secure the treasures they are carrying. Warned in time by Hildegund,--who keeps watch while he sleeps,--Walther dons his armor, and single-handed disposes of many foes. When Gunther Hagen, and Walther alone survive, although sorely disabled, peace is concluded, and the lovers resume their journey and reach Aquitania safely, where they reign happily thirty years.
In the third period ”the crusades revived the epic memories of Charlemagne and Roland and of the triumphs of Alexander,” thus giving birth to a Rolandslied and an Alexanderlied, as well as to endless chivalrie epics, or romances in verse and prose.
The Rolandslied--an art epic--gives the marriage and banishment of Charlemagne's sister Bertha, the birth of Roland, the manner in which he exacted tribute from his playmates to procure clothes, his first appearance in his uncle's palace, his bold seizure of meat and drink from the royal table to satisfy his mother's needs, Charlemagne's forgiveness of his sister for the sake of her spirited boy, the episode regarding the giant warrior in the Ardennes, the fight with Oliver, the ambush at Roncevaux, and end with Roland's death and the punishment of the traitor Ganelon. But later legends claim that Roland, recovering from the wounds received at Roncevaux, returned to Germany and to his fiancee Aude, who, deeming him dead, had meantime taken the veil. We next have Roland's sorrow, the construction of his hermitage at Rolandseek, [24] whence he continually overlooks the island of Nonnenworth and the convent where his beloved is wearing her life away in prayers for his soul. This cycle concludes with Roland's death and burial on this very spot, his face still turned toward the grave where his sweetheart rests.
In the Langobardian cycle[25] also is the tale of ”Rother,” supposed to be Charlemagne's grandfather, one of the court epics of the Lombard cycle. In King Rother we have the abduction by Rother of the emperor's daughter, her recovery by her father, and Rother's pursuit and final reconquest of his wife. The next epic in the cycle, ”Otnit,” related the marriage of this king to a heathen princess, her father's gift of dragon's eggs, and the hatching of these monsters, which ultimately cause the death of Otnit and infest Teutonic lands with their progeny.
Then come the legends of Hug-Dietrich and Wolf-Dietrich, which continue the Lombard cycle and pursue the adventures of Otnit to his death.
The legend of Herzog Ernst is still popular, and relates how a duke of Bavaria once made a pilgrimage to Jerusalem and lived through endless thrilling adventures on the way.
The greatest of all the German epics is undoubtedly the Nibelungenlied,--of which we give a synopsis,--which is often termed the Iliad of Germany, while ”Gudrun” is considered its Odyssey. This folk epic relates how Hagan, son of a king, was carried off at seven years of age by a griffin. But, before the monster or its young could devour him, the st.u.r.dy child effected his escape into the wilderness, where he grew up with chance-found companions. Rescued finally by a pa.s.sing s.h.i.+p, these young people are threatened with slavery, but spared so sad a fate thanks to Hagan's courage. Hagan now returns home, becomes king, and has a child, whose daughter Gudrun is carried away from father and lover by a prince of Zealand. On his way home, the kidnapper is overtaken by his pursuers and wages a terrible battle on the Wulpensand, wherein he proves victorious. But the kidnapper cannot induce Gudrun to accept his attentions, although he tries hard to win her love. His mother, exasperated by this resistance finally undertakes to force Gudrun to submit by dint of hards.h.i.+ps, and even sends her out barefoot in the snow to do the family was.h.i.+ng. While thus engaged, Gudrun and her faithful companion are discovered by the princess' brother and lover, who arrange the dramatic rescue of the damsels, whom they marry.[26]
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