The greatest veneration, however, ever enjoyed by a prophetess, fell to the lot of Veleda during the heroic war of liberation waged against the Romans by the Batavi, a branch of the Chatti, under their great leader Civilis. Veleda's influence extended far beyond the theatre of the uprising on the "Island of the Batavi." Johannes Scherr, the historian of German civilization, finds in her name an allusion to Valkyrie, Vala, Volur, thus indicating the quasi-deification of Veleda. In reality, she belonged to the tribe of the Bructeri. She received embassies, formed alliances, and the most precious portions of the booty fell to her share. Her power was at its height when she correctly predicted the defeat of the Roman army. She dwelt solitary and inaccessible in a tower and was the Pythia of the Low-Rhenish tribes. Approach to her was forbidden in order to increase her divine prestige. On the downfall of Civilis, she was brought to Rome as a captive to enhance the triumph of the Roman conqueror, Crealis, the general of Emperor Vespasianus.

There are many other such divine women mentioned in the ancient books, though the records of their deeds are scanty. Ganna is a prophetess among the Semnones at the time of Emperor Domitianus. The Langobardian Gambara and the Alemannian Thiota belong to a late time, probably the ninth century.

From these few examples it appears clearly that in spite of the harsh treatment of woman by the more ancient Germans the veneration of her is inherent in the Teutonic soul. Hence prophetesses gradually become goddesses in the consciousness of the people; hence the depth of the later cult of the Virgin Mary (Marienkultus), and the extraordinary sentimental and poetic evolution of the Love Service (Minnediensf) which inspired and enriched what was perhaps, the greatest period of German literature and life.

The oldest traces of German literature left to us are, in fact, charms pronounced by such deified women. The Old Saxon word idis (from ict, ictn, work, activity, i.e., the working, active, skilful one) means originally "divine virgin," especially a goddess of fate. This is illustrated in the two charms found in Merseburg thus the first story runs: The gods Phol and Wodan rode into the forest; suddenly Baldur's horse sprained his foot. Sindgund and her sister Sunna uttered a charm over him. Volla and her sister Freya did the same; but all in vain. Then Wodan, who understood such things well, uttered his charm. He charmed away the sprain in the bone, the blood, and the joint. He uttered the potent formula: "Bone to bone, blood to blood, joint to joint, as if they were glued." Great as the art of the four heavenly women is in the treatment of wounds, it is yet inferior to that of Wodan. But it is an indication of the Teutonic conception that the curing of the sick and the tending of the wounded appertains to the domain of woman.

It will furnish a more accurate idea of the alliterative form of this most ancient Germanic poetry if we place here a clever translation by Professor Gummere of the story just told:

"Phol and Wodan fared to the holt:

Then Haider's foal's foot was wrenched.

Then Sinthgunt besang it and Sunna, her sister:

Then Fryja besang it and Volla, her sister:

Then Wodan besang it, who well knew how,