Waltharius
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Waltharius, a Latin poem founded on German popular tradition, relates the exploits of the west Gothic hero Walter of Aquitaine.
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[edit] History
Our knowledge of the author, Ekkehard, a monk of St. Gall, is due to a later Ekkehard, known as Ekkehard IV (d. 1060), who gives some account of him in the Casus Sancti Galli (cap. 80). If Ekkeharts IV account, much discussed among scholars,is true, which seems to be confirmed by another monk of St. Gall, Herimannus, the author of the younger life of St. Wiborada ca. 1075, who cites vers 51 of the Waltharius,</ref>Gereon Becht-Jördens: Sprachliches in den Vitae S. Wiboradae (II). Dabei: Ein Walthariuszitat in der jüngeren Vita.In: Mittellateinisches Jahrbuch 24/25, 1989/1990, p. 1-9, esp. p. 7-9</ref> the poem was written by Ekkehard, generally distinguished as Ekkehard I, for his master Geraldus in his schooldays, probably therefore not later than 920, since he was probably no longer young when he became deacon (in charge of ten monks) in 957. He died in 973.
Waltharius was dedicated by Geraldus to Erchanbald, bishop of Strassburg (fl. 965-991), but manuscripts of it were in circulation before that time. Ekkehard IV stated that he corrected the Latin of the poem, the Germanisms of which offended his patron Aribo, archbishop of Mainz. The poem was probably based on epic songs now lost, so that if the author was still in his teens when he wrote it he must have possessed considerable and precocious powers.
[edit] Argument
Walter was the son of Alphere, ruler of Aquitaine, which in the 5th century, when the legend developed, was the centre of the Visigothic kingdom. When Attila invaded the west the western princes are represented as making no resistance. They purchased peace by offering tribute and hostages. King Gibich, here described as a Frankish king, gave Hagen as a hostage (of Trojan race, but not, as in the Nibelungenlied, a kinsman of the royal house) in place of his infant son Gunther; the Burgundian king Heririh, his daughter Hiltegund; and Alphere, his son Walter.
Hagen and Walter became brothers in arms, fighting at the head of Attila's armies, while Hiltegund was put in charge of the queen's treasure. Presently Gunther succeeded his father and refused to pay tribute to the Huns, whereupon Hagen fled from Attila's court. Walter and Hiltegund, who had been betrothed in childhood, also made good their escape during a drunken feast of the Huns, taking with them a great treasure. The story of their flight forms one of the most charming pictures of old German story. They were recognized at Worms, however, where the treasure excited the cupidity of Gunther. Taking with him twelve knights, among them the reluctant Hagen, he pursued them, and overtook them at the Wasgenstein in the Vosges mountains. Walter engaged the Nibelungen knights one at a time, until all were slain but Hagen, who held aloof from the battle, and was only persuaded by Gunther to attack his comrade in arms on the second day. He lured Walter from the strong position of the day before, and both Gunther and Hagen attacked at once. All three were incapacitated, but their wounds were bound up by Hiltegund and they separated friends,
The essential part of this story is the series of single combats. The occasional incoherences of the tale make it probable that many changes have been introduced in the legend. The Þiðrekssaga (chaps. 241-244) makes the story more probable by representing the pursuers as Huns. There is reason to believe that Hagen was originally the father of Hiltegund, and that the tale was a variant of the saga of Hild as told in the Skáldskaparmál. Hildr, daughter of King Hogni, was carried off by Hedinn, son of Hjarrandi (A.S. Heorrenda). The fight between the forces of father and lover only ceased at sundown, to be renewed on the morrow, since each evening Hild raised the dead by her incantations. This has been interpreted as a form of the old myth of the daily recurring struggle between light and darkness. The songs sung by Hiltegund in Waltharius during her night watches were probably incantations, a view strengthened by the fact that in a Polish version[citation needed] the glance of Helgunda is said to have inspired the combatants with new strength. Hiltegund has retained nothing of Hild's fierceness, but the fragment of the Anglo-Saxon Waldere shows more of the original spirit. In Waltharius Hiltegund advises Walter to fly; in Waldere she urges him to the combat.
[edit] Manuscripts
- Gemblours MS (Brussels)
- Hirschau MS (Karlsruhe)
- Regensburg MS (Stuttgart)
- Epternach MS (Paris)
- Salzburg MS (Vienna)
- Metlach MS (Trier)
- Engelberg fragment
There are two fragments of a 9th century Old English version, known as Waldere, consisting of 15 lines each, discovered in 1860, edited by George Stephens.
[edit] Editions
Waltharius was first edited by F. Ch. J. Fischer (Leipzig, 1780) and Fr. Molter (Karlsruhe). Later and more critical editions are by: Jacob Grimm (Let. Gedichte des Mittelalters (Göttingen, 1838); R. Peiper (Berlin, 1873); V. Scheffel, A. Holder (Stuttgart, 1874), Marion Dexter Learned (Baltimore 1892, the entire corpus of texts texts concerning the Saga of Walther of Aquitaine), and Karl Strecker (Weimar 1951); there are German translations by F. Linnig (Paderborn, 1885), H. Althof (Leipzig, 1896), and Karl Langosch (Darmstadt 1967.
[edit] Influence
See also Scheffel's novel Ekkehard (Stuttgart, 1887); B. Symons, Deutsche Heldensage (Strassburg, 1905).
With Waltharius compare the Scottish ballads of "Earl Brand" and "Erlinton" (F.J. Child's English and Scottish Popular Ballads, i. 88 seq.).
[edit] External links
[edit] References
- Waltharius and Ruodlieb tr. Dennis M. Kratz. New York: Garland, 1984.
This article incorporates text from the Encyclopædia Britannica Eleventh Edition, a publication now in the public domain.
