Hence it is that Prof. Saintsbury in the second volume of his Periods of European Literature, already quoted from, is able to say much of the modern interest in the story. "There may be," as he says, "too many episodic personages—Deitrich of Bern, for instance, has extremely little to do in this galley. But the strength, thoroughness, and in its own savage way, charm of Kriemhild's character, and the incomparable series of battles between the Burgundian princes and Etzel's men in the later cantos—cantos which contain the very best poetical fighting in the history of the world—far more than redeem this. The Nibelungen Lied is a very great poem; and with Beowulf (the oldest but the least interesting on the whole), Roland (the most artistically finished in form), and the poem of the Cid (the cheerfullest and perhaps the fullest of character), composes a quartette of epics with which the literary story of the great European literary nations most appropriately begins. In bulk, dramatic completeness, and a certain furia, the Nibelungen Lied, though the youngest and probably the least original is the greatest of the four."
Less need be said of the Nibelungen than of the Cid or Walter Map's work because it is much more familiar, and even ordinary readers of literature have been brought more closely in touch with it because of its relation to the Wagnerian operas. Even those who know the fine old German poems only passingly, will yet realize the supreme genius of their author, and those who need to have the opinions of distinguished critics to back them before they form an estimate for themselves, will not need to seek far in our modern literature to find lofty praises of the old German epic.
With even this brief treatment no reader will doubt that there is in these three epics, typical products of the literary spirit of three great European nations whose literatures rising high above these deep firm substructures, were to be of the greatest [{181}] influence in the development of the human mind, and yet were to remain practically always within the limits of thought and feeling that had been traced by these old founders of literature of the early Thirteenth Century, whose work, like that of their contemporaries in every other form of artistic expression, was to be the model and the source of inspiration for future generations.
CROZIER (OBVERSE AND REVERSE)
XI
MEISTERSINGERS, MINNESINGERS, TROUVÈRES, TROUBADOURS.
It would be a supreme mistake to think because the idea of literature in the Thirteenth Century is usually associated with the Arthur Legends, the Nibelungen and Dante, that all of the literary content of the century was inevitably serious in character or always epical in form. As a matter of fact the soul of wit and humor had entered into the body social, as we shall see in subsequent chapters, and the spirit of gaiety and the light-hearted admiration for nature found as frequent expression as at any time in history. With these as always in literary history there came outbursts of love in lyric strains that were not destined to die. While the poets of South Germany and of Italy sang of love that was of the loftiest description, never mingled with anything of the merely sensual, their tuneful trifles are quite as satisfying to the modern ear in both sense and sound as any of the more elaborate vers de societé of the modern times. The German poets particularly did not hesitate to emphasize the fact that sensuality had no part in Minne—their pretty term for love—and yet they sang with all the natural grace and fervid rapture of the Grecian poets of the old pagan times, worshiping at the shrines of fleshly goddesses, or singing to the frail beauties of an unmoral period. Nothing in the history of literature is better proof that ideal love can, unmixed with anything sensual, inspire lyric outbursts of supreme and enduring beauty, than the poems of the Minnesingers and of some of the French and Italian Troubadours of this period. It is easier to understand Dante's position in this matter after reading the poems of his predecessors in the Thirteenth Century.
For this feeling of the lofty character of the love they sang was not, in spite of what is sometimes said, confined only to the Germans, though as is well known from time immemorial the [{183}] Teutonic feeling towards woman was by racial influence of higher character than that of the southern Nations. As Mr. H. J. Chaytor says in the introduction to his Troubadours of Dante, there came a gradual change over the mind of the Troubadour about the beginning of the Thirteenth Century and "seeing that love was the inspiring force to good deeds," the later Troubadours gradually dissociated their love from the object which had aroused it. Among them, "as among the Minnesingers, love is no longer sexual passion, it is rather the motive to great works, to self-surrender, to the winning an honorable name as Courtier and Poet." Mr. Chaytor then quotes the well known lines from Bernart de Ventadorn, one of the Troubadours to whom Dante refers, and whose works Dante seems to have read with special attention since their poems contain similar errors of mythology.
"for indeed I know
Of no more subtle passion under heaven
Than is the maiden passion for a maid.
Not only to keep down the base in man.
But teach high thought and amiable words.
And courtliness and the desire of fame.
And love of truth and all that makes a man."