Among the most natural characters in the book are Eustace and Buffalo, who delight the reader with their various shrewd sayings and their dog-like fidelity to St. Martin. One or two curious facts have an incidental place in the story; for instance, the derivation of the modern German word for grandson—Enkel—vouched for by Simrock, and which is a survival of the old custom of reckoning the two nearest degrees of relationship by the two joints of the leg; the knee signifying the son, and the ankle the grandson.
A very good point is also made in Withimer’s spiritual probation, his penance in the cave with St. Martin, and his meekly submitting, after a terrible struggle with his own pride and passions, to receive a scourging from the saint, and to cut off his
golden, flowing hair, the outward badge of his sovereignty. His victory over himself and his true humility are very beautiful. In the baptism scene it is interesting to be reminded of the old formula of the questions addressed to the catechumens, of which the following are specimens:
“Forsachis [renouncest] tu diabolæ? … End ec [and I] for sacho allum diaboles workum [works] en wordum [words] Thunaer ende woten ende [and] allein them unholdum [unclean] the ira genotes [companions] sint.… Gelobis tu [believest thou] in got alamehtigan [Almighty] Fadaer [Father]?”
We meant to have spoken more at length of the mythology of the Teutonic races, but have no space for the subject. The authorities Bolanden has followed are Tacitus, Grimm, and Arnkiel. Concerning history, manners, and customs he quotes Julius Cæsar, Tacitus, Procopius, Strabo, Pliny, Schmidt, Simrock, Wirth, Heber, Cantù, Ozanam, and Arnkiel. For the traditions of St. Martin’s life Sulpicius Severus, his deacon, friend, and biographer, is the authority. We should like to give an example of the poetry of the ancient Germans; but as the Nibelungenlied is accessible to every scholar and widely known even to the ordinary reading public, no specimen of inferior war-hymns would be worth drawing attention to. We will conclude by a beautiful description of the simplicity and humble appearance of a holy bishop of the fourth century, Justinus of Strassburg, and who, as well as St. Martin, had a high opinion of the grand “raw material,” ready to the hand of Christian workers, in the brave, truthful, loyal, hospitable, even if cruel and uncivilized, Germans of the “forest primeval.”
Bolanden says: “The simplicity of the bishop reminded one of the apostolic age. He bore no outward sign of his high rank, and his only garments were two tunics of white wool, one long with long sleeves, and another, sleeveless and short, over it, while over all hung a cloak of Roman make. His feet were shod with sandals. His black beard hung low over his breast, while a ring of whitening hair encircled his bald head. His features were thin, as if with fasting and mortification, his glance calm, and his demeanor humble; while his hands, used to toil, were extraordinarily strong, for he followed the example of St. Paul, who refused to be a burden upon any one.… For precisely the most pious and holy of the bishops of the Frankish country gave themselves to manual labor, to give a good example to the Franks, who shrank from work as from a shameful occupation,… and this, too, by no means to the prejudice of the vineyard of the Lord. On the contrary, those self-denying men, indifferent to life, seeking no earthly honors or distinctions, thinking only of the service of God, were the pillars of the
church and the most fruitful signs of her progress. Neither did they acknowledge the golden fetters of kings, which hinder the working of Christ’s messengers. They were free in their sacred ministry, and God’s protection accompanied them in their hallowed work.”
Bolanden’s book has, of course, an arrière-pensée, which is so evident through the story that it rather spoils the mere literary value of the book, as “a purpose” more or less cramps any literary production. But, as a clever contemporary says, “In the hot theological controversies of the present day it is hard to treat any subject, even remotely connected with ecclesiastical history, without betraying a ‘tendency.’” Bolanden is outspoken enough as to his, which has for object the present Prussian laws against religious freedom. But we think we may safely say that the first book of the series will be the most original and interesting, illustrating as it does a period so little known and not yet become, like the middle ages, the hackneyed theme of every novelist, from first to fifth rate, of every civilized and literary European nationality.
[22] Conrad von Bolanden, a brief sketch of whose life has already appeared in these pages, requires no introduction to the readers of The Catholic World, who will know him best as the author of The Progressionists, Angela, The Trowel or the Cross, etc.
[23] This reminds one of the Aztec war-god Quatzacoatl.