THE CRUCIFIX IN THE MARKET-PLACE.
In the market-place at Trèves there stands a column, with a crucifix on its summit. An inscription on it gives the following miracle as the cause of its erection.
The Huns were swarming over Germany, burning and destroying all things: their march was as a pestilence; but the people of Trèves were gay and merry, as if no danger threatened,—they rioted in wine, and luxury.
One man only, within the city, still remained sober and prudent, and he dreamt that he saw a great monster descending from the Marcusberg and crawling its hideous length towards Trèves; arriving at the Moselle, the loathsome monster rolled into its blue waves, and caused them so to swell that the city was overflowed.
Awaking, this good man ran to the Archbishop and told his dream, explaining its meaning to be that the Huns were marching on the city by the Marcusberg; the Archbishop only laughed at him, at which he grew angry: but soon better thoughts possessed him, and he prayed Heaven to avert the impending ruin.
The sky grew black and dreadful; a nameless horror came upon the people, and falling down they implored pardon for their sins, and crosses fell from heaven.
Then, believing, they marched out to the Marcusberg, and finding the Huns vanquished them.
Two new powers arose in Europe during the last days of the Roman Empire: the one, as we have before said, planted its feet on the ruins of Imperial Rome, and henceforth wielded her temporal authority,—this was the German, or Frankish power; the other, amidst the fallen temples overthrown by the German conquerors, raised up a fairer temple and a purer worship,—this was the Church of Christ. At first over-shadowed by the more gorgeous worship and grander temples of the false gods of Paganism, the new Church had to struggle for a mere existence; but these being overthrown, the remnants of Paganism soon melted away before the innate majesty of truth, and the fanes of superstition crumbling into dust, afforded a sure foundation for the new and mightier edifice.
These two powers, at the extinction of the Western Empire, ruled nearly the whole of Europe: neither was as yet concentrated, both had many heads, and it was not until the two powers coalesced that either attained that temporal influence which they have since possessed. Hand in hand, we find these two powers progressing in might and influence; sometimes a temporary quarrel would separate, but common interest invariably reunited them.
It is in its infancy that the Church of Christ shines with its purest light; and it is, consequently, to this period that the mind loves to revert, and dwell on “that happy spring time” when the Fathers of the Church went forth among the heathen, gathering the nations into one family, the centre and head of which was God. How wonderful to watch “the little star appearing in the East,” and rising over the ruins and decaying temples of old Rome, till gradually the whole air was filled with the “light of truth!”
Alas! that a time should come when, waning from its throne on high, the Church fell so low in the person of its ministers and adherents, that we find the chroniclers of the fifteenth century recording that “Nuns did what the Devil was ashamed to think; and that Abbots, by means of their poverty, became the greatest proprietors; of their obedience, mighty princes; and of their chastity, husbands of all women;” and we hear of men complaining that they were not rich enough to become monks.
It is needless, however, here to give an account of those vicious customs that arose within the bosom of the Church of Rome, and eventually caused what we have quoted; we will rather turn to the legends of the earlier period, many of which are singularly beautiful. Among them we shall find many things which at first sight may provoke a smile, but on reflection we shall arrive at the meaning of what must be taken merely as an allegory.
For instance, we are told that “King Sigebert appointed St. Goar to the Bishopric of Trèves, and the Saint entering the King’s saloon, hung his cloak over a sunbeam, to prove that he was enlightened by God.” This would probably be an illustration of the power of faith, and so with the other legends of the time. Here we shall only select a few that are immediately connected with Trèves.
LEGEND OF ORENDEL.[3]
The great King Eigel resided at Trèves. He was supreme over twelve kingdoms; his favourite son was Orendel.
Orendel having reached his thirteenth birth-day was invested with a sword, and vowed before the Virgin to be “a true chevalier on earth, and a defender of widows and orphans;” then proceeding to his father, he begged of him a wife, that the kingdom might have a queen.
His father told him there was none in all his kingdoms worthy to be his spouse; but at Jerusalem there lived a beautiful Queen, Breide by name, to whom the holy grave belonged: her he must seek, and could he succeed in wedding her, his happiness would be complete.
Orendel, transported with the account of this virgin queen, prayed his father to prepare him ships. His father consented, and three years were spent in preparing for the expedition.
Then in a great assembly the young King, who wished none but volunteers to go with him on his journey, spake aloud: “Where are ye, O courageous Kings! who will risk with me the voyage to the Holy Tomb?” and eight brave kings stepped out, each with a thousand knights.
Again King Orendel spake out: “Where are ye, Dukes and Counts! who will join me in my voyage for the honour of God and the Holy Tomb?” and a thousand nobles offered.
Once more spake Orendel: “Be warned, O Kings, and Knights, and Nobles! ye will suffer hell’s heat and distress before ye reach the Tomb. Come not unwillingly, nor unarmed.” Nothing daunted, all girded their swords, and prepared for the long journey.
Thus went King Orendel forth from Trèves, surrounded by his kings and knights, a golden cross grasped firmly in his hand, and the people cheering. Embarking, he was carried by the Moselle upon his course, and in the Holy Land he found his “Breide.”