ever, declares in favour of Marsilie's offers, upon which the chiefs express their readiness to proceed to the court of the heathen king. Charles, however, objects to their going thither. Roland then suggests that Genelun should be sent, at which the latter feels very indignant, knowing well that such an errand would be certain death to him. He, however, leaves, with the treacherous Blanscandiz, attended by 700 chosen men. Once on their road, both enter into a conspiracy against Roland. Having arrived, King Marsilie, at the advice of Blanscandiz, accepts, unconditionally, all the offers made by Charles. Genelun, the traitor, then returns to the court of the emperor, and having recommended Roland as the fittest governor for Spain, the latter leaves, attended by a very small army. Having set foot on Spanish ground, he is attacked by the overwhelming numbers of the treacherous heathen; three times he repulses them, but new levies advance against the small band of the Christian heroes. A fourth terrific battle ensues, and when it is raging fiercest, Roland seizes his ivory bugle, called 'Olifant'; its mighty sounds drown the battle cries, and reach Charles' ears at a great distance. He at once starts to succour his devoted friends, but his bravest chiefs, Oliver, Turpin, and Roland, have fallen, meanwhile, like heroes.* The latter, when already in a dying state, seizes his battle-sword, 'Durandarte,' in order to break it against the rock, so that it might not fall into heathen hands.† Nothing, however, will prevail against the old blade, as long as the hero grasps it in his hands. Roland then recommends his soul to God, offers a last prayer for his emperor, and dies. And when the great hero has departed this world, the poem tells us, that darkness set in, that houses and palaces were destroyed, that the wild storms were howling, and stars falling from the heavens. Der vil lichte tac wart vinster, sam diu naht. Then follows the revenge of the victorious Charles on the heathen, the mourning song of Roland, and the punishment of the traitor Genelun, who is condemned to be torn to pieces, a sentence carried into execution in the market-place at Aix-la-Chapelle. * Und es klingt und tos't! Es kämpfen (HEINE). † Daz swert er uf huop, in den stain er iz sluoc, SECOND GROUP. According to the legend, the holy Graal or chalice, a gem of the most costly description, possessed mysterious properties, and represented the higher spiritual life. No harm, it was said, befel him who gazed at it, as eternal youth was the portion of those to whose keeping the jewel was entrusted. Every Friday a white dove descended from heaven, and placed the host in the sacred vessel. To be its guardian was considered the greatest honour. Titurel, the son of some fabulous king of Anjou, built a magnificent temple for the keeping of this wonderful gem. It was of a circular form, surrounded by 72 chapels, each of which-surmounted by a high tower, roof, and altar-piece, was of the most costly description; sparkling diamonds, representing sun and moon, formed the dome. Only the pure in heart were allowed to approach the sanctuary, and there is no doubt that the origin of the order of the Templars is connected with the myth of the holy Graal. It forms the principal subject of Wolfram v. Eschenbach's 'Parcival,' 'Titurel,' and Lohengrin.' Of this trilogy, 'Parcival' possesses the highest literary merit. Whilst in the 'Artus' legends, a description of purely worldly events is given, we possess in those of the 'Graal' the embodiment of the struggles between mind and matter, good and evil. This is exemplified by Parcival, a man who, after having strayed from the path of righteousness, and renounced his Creator, retraces his steps, and redeems the errors of the past, by devoting himself with a repenting heart to all that is good, pure, and virtuous. 6 The following is an outline of the poem. Parcival, the son of Gamuret, of the royal house of Anjou, after having lost his father at an early age, is brought up by an affectionate mother in the solitude of the woods, far away from the dwellings of men. One day, splendidly dressed knights pass through the forest: he is struck with wonder and amazement, having never before seen the face of any other human being but that of his mother. At this sight new sensations are kindled within him, for he has meanwhile grown up a splendid youth. Nothing can now restrain him from seeing with his own eyes those distant countries, and to accomplish those deeds of which he had heard so much. His mother's tears flow in vain ; he leaves, and arrives at the court of King Arthur, where his splendid bearing, and skill in manly exercises, excite general admiration. Here he is informed of a certain princess, whose castle is besieged by her rebellious subjects; he delivers her, and obtains her hand. Soon afterwards, his heart longs to see again his dear mother, whom he had left so suddenly. On his way thither, he arrives one night at a beautiful castle, and enters it. In a magnificent hall, 400 knights are seated on rich velvet cushions. One of them, occupying the most prominent seat, attracts the attention of every one: he is wrapped in costly furs, but intense suffering and grief are depicted in his countenance. It is King Anfortas, and his castle is the fortress in which the holy Graal is kept. After a splendid banquet, Parcival retires to rest. On the following morning he finds his horse saddled, but not a human being in the castle. On the point of leaving, he hears the voice of a dwarf reproaching him for not having asked after the cause of all he had seen, for it was only by a question of that kind that the spell of King Anfortas would be broken, and he again restored to health. He leaves, and meets his cousin Sigune, who also taunts him with his neglect. Continuing his road, he all at once sees three drops of blood in the snow, at the sight of which he grows melancholy, and feels an irresistible longing for all those dear to his heart. But, alas! he is not destined to see again his mother, she having died of a broken heart. After many adventures, he returns to the court of King Arthur, where an enchantress curses him a second time for not having broken the spell of King Anfortas. At last, a great change takes place within him: henceforth he determines to devote himself heart and soul to the defence of the holy Graal, by becoming a better man, and he succeeds: for, after many adventures, dangers, and sacrifices, and having rendered himself fit and worthy for that holy office, he is a second time admitted to the mysterious castle, where he does not now omit to ask the question on which so much depended. Anfortas is restored to health, and Parcival again meets his wife and children, of whom the eldest, Lohengrin, succeeds him on the throne. 6 Eschenbach's Titurel,' also called Tschionatulandus,' and 'Sigune,' a poem likewise based on the Graal legend, appeared only in a fragmentary shape. It belongs to the most successful specimens of ancient æsthetic poetry. 6 Lohegrin,' but distantly related to the Graal cycle, is very deficient in its historical character, and describes the fabulous adventures of Lohengrin, the minstrels' war at the Wartburg. Lohengrin's campaign in Germany, his marriage with the Duchess of Brabant, whom he ultimately abandons, when this lady insists on being informed of his origin. In 'Lohengrin,' far inferior to Parceval' in a literary point of view, we have a graphic description of the manners of those times. The myth about giants rising from the depth of the sea, of swans undergoing various transformations, which pervades the Graalsaga, we meet, in the legends of the Saxons, Danes, Guelphs, and Franks, as well as in those founded on the Carlovingian era, of which Grimm, in his Kinder and Hausmärchen,' draws such a charming and truly national picture. The legend of the holy Graal is interwoven with that of King Arthur, or the Knights of the Round Table. THIRD GROUP. Guinever, at Caer Twelve knights, the centre of his court; Arthur resides with his beautiful wife leon (castle Leon) on the Usk, in Wales. best and most noble in the land, form the seated at a round table, they daily meet, in order to discuss the affairs of the land, and to watch over the honour and rights of all. There existed no greater honour than that of belonging to King Arthur's court, no greater disgrace than being dismissed from it. From their central abode, the knights of Arthur went about the country in search of adventures, for the protection of women, to punish wrong-doers, disenchant the enchanted, or to fight against giants and dwarfs. The various Welsh, French, and German legends of this era describe these adventures, the principal scenes of which occurred in the Brochallean, forest of Solitude, still bearing this name in Brittany. The original Welsh version, rather confused, bears unmistakeably the stamp of the age in which it was written; the French account is more arranged, a certain tone of refinement of style pervading it. It must always remain uncertain how the French minstrels came by the traditions relating to Arthur, Sir Walter Scott being of opinion that they could not have derived them from the Saxons, who had often felt the edge of the king's mighty sword-Excalibur: the subject itself is full of mystery. Arthur, a name famous among the Celtic race, may have floated either in Armorica, or among the half British of the borders of Scotland and Cumberland, and, thus preserved, have reached the ear of the Norman minstrels, either in their newly-conquered dominions, or through their neighbours in Brittany. A theme of this sort, once discovered, and acceptable to the popular ear, gave rise to a thousand imitations, and gradually drew round it a load of fiction, which, gradually embellished by the poetry of the minstrels, arranged itself into a system of fabulous history. Made known for the first time in the 12th century in Germany, we must attribute the contradictory versions given of them to the various translations made at different times. The principal heroes of this era, bearing so closely upon British history, are-Parcival (Peredur), Lohengrin, Tristan, Iwein, Erek, Gawain, Wigalois, Wigamur, Gauriel, and Lanzelot. The legends of Celtic origin are not only remarkable for their confusion as to dates and events, but also for an utter want of propriety. In some measure, this, may be attributed to the frivolous manner in which they have been treated and changed by various writers, but they must have originally borne that character to a great extent. Gottfried von Strassburg, a writer of unquestionable genius, draws a life-like picture in his celebrated poem, Tristan and Isolt,' the language of which, though graphically true and stirring, appeals too powerfully to our senses, and is, on that account, highly objectionable. Not having been able to finish the poem, it was, after Gottfried' death, continued by Ulrich von Thürheim, Heinrich von Freiburg, and, subsequently, by Eilhart von Oberg. After having thus suffered various alterations, Karl Immermann published it in modern times. Two other poems of this cycle, 'Erek' and 'Iwein,' by Hartmann von der Aue, must, on account of the literary merit they possess, be mentioned here. The former still bears the stamp of its Celtic origin; the latter, strictly moral throughout, is distinguished for its elegance. We give here an outline of these poems: TRISTAN AND ISOLT. Marc, King of Cornwall, receives a visit from Rivalin of Parmenia. The latter, having just overcome his chieftain, Morgan, finds new opportunities of cooling his ardour, in an expedition undertaken by Marc against some refractory vassal. Rivalin, severely wounded in one of the encounters, is led back to Marc's castle, where Blanchefleur, the sister of his hospitable friend, bestows upon the wounded the most tender care; but these attentions lead to an elopement, the hero of which is afterwards slain by Morgan. The fruit of this love, a beautiful boy, called Tristan, carried off by Norwegian pirates, and cruelly abandoned by them after a shipwreck on the shores of Cornwall, meets some huntsmen, who, struck with the youth's prepossessing manners, introduce him at court, where his extreme intelligence gains him the favour of the brother of Blanchefleur, who, when informed of his origin, adopts him. Tristan then revenges the death of his father's murderer, Morgan, and gains the gratitude of the people of Cornwall, by freeing them from a tax imposed by King Morolt, of Ireland, |