Part 7 (1/2)
(They apparently piled the table-frames in the middle of the room in place of the linden, about which they danced on the lawn.)
The singer goes on to remind them of the preparation for the party:
”I advise my friends to consult where the children shall have their fun. Megenwart has a large room: if it like you all, we will have the holiday party there. His daughter wishes us to come. All of you tell the rest. Engelmar shall lead a dance around the table.”
Again: ”Let Kunegunde know; we shall be blamed if no one tells her about it, and don't forget Hedwig.” Once more: ”Come along, children, to the farm-house at Hademuot's; Engelbrecht, Adelmar, Friderich, Tuoze, Guote, Wentel, and her sisters all three; Hildeburg, pretty child; Jiutel and her cousin Ermelint.”
Still again, in one of the cheerful early songs, before Neidhart's bitter tone came in:
”Now for the children who've been asked to the party. Jiutel shall tell them all, that they are to step after the fiddle with Hilde. 'Twill be a great dance. Diemuot, Gisel, are going together; Wendel, too, Engelmuot, for Heaven's sake! go out and call Kunze to come.
”Tell her the man is here; if she cares to see him, as she has all the time been wis.h.i.+ng to, let her put on a little jacket and her cloak; I should prefer to have her come here, than to have him find her there at home in her every day clothes.
”Kunze tarried then no longer, but came, as Engelmuot bade her. She was in a hurry; quickly she dressed. Both sides of her gown were red silk. The finest of girls! No one could discover through the country, one I should be so glad to give my dear mother for a daughter.
”Haha! How she pleased me, when I saw what she was; such hair, and red lips. Then I asked her to sit by me, but she said: 'I don't dare; I've been told not to talk with you, or even sit by you. Go and ask Heilke over there by Vriderune!'”
”I hear dancing in the room,” he sings at another time; ”a crowd of village women are there; two fiddles; when they pause, gay outbreak of talking and laughing. Through the window goes the hubbub. Adelber never dances but between two girls.” Sometimes the knightly guest entered into the gay interlude of conversation, entertaining a merry screaming group.
But when his moody vein, or vexation at some common man's successful rivalry, dulled his social spirits, he would stand apart, or go to one side with one of the peasant maids, and satirically note the men scattered over the room. The young farmer's a.s.sumption of the dress and manners of gentility, carrying arms, discarding rustic fas.h.i.+ons, affecting polite speech (”_Mit siner rede er vlaemet_,” Neidhart says of one of them,--he talks like a fine gentleman from abroad),--all this was ridiculous to the courtly poet, and his sense of the humor of it was a.s.sociated with the bitterness of social contempt. ”Look at Engelmar, how high he holds his head. What elegant style he has, at the dance, with his showy sword; something different from his father Batze. His son is a poor gawk, with his rough head. He puffs himself out like a stuffed pigeon, that sits crop-full on a corn-chest.” And again: ”Did you ever see so gay a peasant as he is? Good Lord! he is first of all in the dance. His sword-band is two hands broad. Proud enough he, of his new jacket; it has four and twenty small pieces of cloth in it, and the sleeves come down over his hand.”[8] ”There are two peasants wearing coats in the court style, of Austrian cloth. Uoze never cut them.”
Then he goes on to say:
”Perhaps you would like to hear how the rustics are dressed.
Their clothes are above their place. Small coats they wear, and small cloaks; red hoods, shoes with buckles, and black hose. They have on silk pouch-bags, and in them they carry pieces of ginger, to make themselves agreeable to the girls.
They wear their hair long, a privilege of good birth. They put on gloves that come up to their elbows. One appears in a fustian jacket green as gra.s.s. Another flaunts it in red.
Another carries a sword long as a hemp flail, wherever he goes; the k.n.o.b of its hilt has a mirror, that he makes the girls look at themselves in. Poor clumsy louts, how can the girls endure them? One of them tears his partner's veil, another sticks his sword hilt through her gown, as they are dancing, and more than once, enthusiastically dancing and excited by the music, their awkward feet tread on the girls'
skirts and even drag them off. But they are more than clumsy, they have an offensive horse-play kind of pleasantry that is nothing less than insult. They put their hands in wrong places, and one of them tries to get a maiden's ring, and actually wrenches it from her finger as she is treading the bending _reie_.
”Why should I not be angry at his insolence? Yet I would not mind the ring so much, if he had not hurt her hand.”
And just so, Engelmar s.n.a.t.c.hed her mirror from Neidhart's darling Vriderune.
This last, as has been said, is the most famous incident in the Neidhart story. From it he dates all his misfortunes, and he reverts to it, over and over, with bitterness that can hardly be regarded as merely ironical humor. Yet numerous as the references are, there is a mystery about the affair that has not been cleared up. It has been suggested that Vriderune's way of taking the rudeness made it clear to Neidhart that it was her peasant lover, and not himself, whom she really liked, but it would seem more natural to a.s.sociate the occurrence with something violent. Possibly the poet's indignation at the boorish familiarity led him to a personal attack, just as in another connection he threatens to strike an obnoxious fellow, and the resulting quarrel may have been taken up by friends of both, with such serious consequences that various annoyances followed on their part, which he could only return by insulting hits in his songs. The chances are all in favor of the poet's having been a slighter man physically than these farm-workers, at one of whom he sneers for the sacks that ride on his neck, and there are suggestions in the pseudo-Neidhart poetry of his having had helpers to a revenge. In one of these imitations it is said that through Neidhart's injury thirty-two had their left legs cut off, an evident exaggeration of an earlier imitation, where the writer reminds his hearers of what happened to Engelmar for taking Vriderune's mirror, that he lost his left leg and had to go on crutches. Such violent fights are authentically reported at merrymakings of the time, and as the aristocratic leader of such a brawl, Neidhart no doubt would find his subsequent residence among the peasants uncongenial. Yet why should he manifest such reserve, at the same time that he mentions the subject so constantly, referring to it long after he has left Bavaria? Is it possible that his jealousy and hot blood drove him to some underhanded attack in some such way as that in which a brilliant restoration poet tried to punish a supposed injury? This ill reputation as an aristocrat equally insolent and treacherous, might follow him to Austria; he would hardly be pleased to acknowledge in his poem what he had done, while the constant references to his injury in the insult of Vriderune, and the misfortunes to himself which it caused may be regarded as half defensive attempts to excite sympathy instead of disapproval. So much for possible explanations of this curious literary enigma, out of which we may make too much; for, as I have already suggested, Neidhart may only be doing what novelists sometimes do when they repeat a popular hit in characterization. At any rate, Vriderune seems to have been lost to her upper-cla.s.s lover, ”and ever from that time I have had some new heart-sorrow.”
Neidhart constantly reverts to the peasants' brutality and eagerness to fight. ”Look out for a brutish fellow named Ber. He is tall and broad-shouldered; he scarcely can get in at the door. Fie, who brought him here? He is the nephew of Hildebolt of Bern, who was pounded by Williher.” Lanze, again, ”had got himself up for a champion, and thought nothing could resist him. He put underneath a coat of mail. Snarling like a bear he goes; so ugly is he, one were a child who withstood him.”
And of another: ”He wears a sword that cuts like shears, and a good safety hat. Whoever you are, you may well keep out of his way.
Villagers, look out for him; his sword is poisoned. It's a well-tempered Waidover, that sword of his.”
With such village-warriors, no wonder that the parties did not always end cheerfully. With a resemblance to modern slang Neidhart tells how they threaten to put suns.h.i.+ne through each other. The lively episode of a quarrel over a rural gallant's presenting a young lady with a piece of ginger, Neidhart says he cannot describe in full, for he came away. But ”each began screaming to his friends; one called loudly: 'Help, gossip Wezerant.' He must have been in great difficulty to scream so for help.
I heard Hildebolt's sister shriek: 'Oh, my brother, my brother!'”
Another dance ends with a milder disagreement. ”Ruoprecht found an egg--'I ween the devil gave it to him'--and threatened to throw it. Eppe got mad, and dared him. Ruoprecht threw it at the top of his head, and it trickled down over him.” Sometimes, evidently, peacemakers interfered, as they did in Frideliep's and Engelmar's disagreement about Gotelint, so that the rivals did not fight, though ”just like two silly geese they went toward each other, all the rest of the day.”
Like all of those poets, Neidhart, though he says ”I” very often, lets us become but indifferent acquaintances. We read some of the mediaeval lyrists without feeling sure that we detect a single genuine personal note; they had little of our modern sense of individuality. With Neidhart we fare better than with most; yet, after all, we are hardly sure that some of his personal confessions are not formally or humorously a.s.sumed. Yet of one trait we are left in no doubt, his strong German sense for the fatherland. With many other Bavarians, he went to Syria and Damietta on the crusade of 1217-1219, led by Leopold VII. of Austria, and he has left us two songs which, though certainly different enough from the deep religious feeling of such crusade lyrics as Hartmann's or Walther's, are unmistakably sincere. The first opens with the minnesinger's usual spring and love-lorn stanzas, but Neidhart soon drops conventionality with the exclamation, ”For my song the foreign folk here do not care: ah, blessings on thee, Germany!” It reminds us of Walther: nothing is like the German home. He thinks of sending a messenger, not we notice, to some town or castle, but to that village where he left the loving heart from which his constancy never wavers, and to the dear friends over-sea.
”Tell them from us all that they should quickly see us there, joyous enough, except for these wide waves. Bear my glad service to my mistress, dear to me before all ladies, and say to friends and kinsmen that I am well. If they inquire how things are going with us pilgrims, tell them, dear boy, what ill these foreign folk have wrought us. Haste thee, be swift; after thee a.s.suredly shall I follow, quick as ever I may. G.o.d grant we may live to see the happy day of going home.”