Editing Waltharius419
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| − | | {{Comment|Walther and Hildegund wander in the wilderness between the land of the Huns and the territory of Worms for forty days, a period which echoes the wandering of the Jews prior to their entrance into the Promised Land (cf. Exodus, Leviticus, Numbers, Deuteronomy), the number of days and nights that Moses spends on the mountaintop | + | | {{Comment|Walther and Hildegund wander in the wilderness between the land of the Huns and the territory of Worms for forty days, a period which echoes the wandering of the Jews prior to their entrance into the Promised Land (cf. Exodus, Leviticus, Numbers, Deuteronomy), [the number of days and nights that Moses spends on the mountaintop, JZ] the period of Christ’s temptation in the desert (cf. Matthew 4:1-11; Mark 1:13-14; Luke 4:1-15), and the length of Lent. The specification of forty days is no accident, but as usual in the poem, the function of such a religious reference is unclear. |
It may imply a spiritual significance to Walter’s ordeal, fulfilled in the “justice” meted out by the poem’s peculiar ending. Similarly, if Walter and Hildegund’s journey functions as a kind of Lent, then Walther’s bloody battle might constitute an analogue to Good Friday or other older and more indigenous tales of human sacrifice and rebirth. Indeed, after passing through the carnage and loss of Walther’s single combat, order, friendship, and loyalty are reborn and restored in a kind of resurrection. | It may imply a spiritual significance to Walter’s ordeal, fulfilled in the “justice” meted out by the poem’s peculiar ending. Similarly, if Walter and Hildegund’s journey functions as a kind of Lent, then Walther’s bloody battle might constitute an analogue to Good Friday or other older and more indigenous tales of human sacrifice and rebirth. Indeed, after passing through the carnage and loss of Walther’s single combat, order, friendship, and loyalty are reborn and restored in a kind of resurrection. | ||
The time specification may also emphasize that the Waltharius is a tale preliminary to Walter’s illustrious rule, much as the wanderings of Christ or the Israelites in the desert forms a prelude to a well-known, public career. | The time specification may also emphasize that the Waltharius is a tale preliminary to Walter’s illustrious rule, much as the wanderings of Christ or the Israelites in the desert forms a prelude to a well-known, public career. | ||
| − | Alternatively, the specification of forty days may simply function as yet another | + | Alternatively, the specification of forty days may simply function as yet another religious “ghost” in the poem, like the references to fauns (ll. 761-763) or Wieland (ll. 965-966)[except that here the dead religion would be Christianity? JZ] MCD}} |
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|[[Ex]] [[quo1|quo]] [[Pannonica]] [[fuerat]] [[digressus]] [[ab]] [[urbe]]. | |[[Ex]] [[quo1|quo]] [[Pannonica]] [[fuerat]] [[digressus]] [[ab]] [[urbe]]. | ||
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| − | | {{Comment|Worms has existed at least since the time of Julius Caesar. In the fifth century, it became the Burgundian capital, not the Frankish seat, though it remained an important state center when the Franks came to occupy the Rhineland in later centuries. It features in another German epic, the 12th-century Nibelungenlied, when Gunther and Hagan appear again, this time as Burgundians. The Nibelungenlied, though written during the High Middle Ages, would seem to have roots in earlier myth, like the Waltharius, since versions of the story appear in Scandinavian fragments. Indeed, some echoes of the story might be present in the poem itself. Grimm suggested that line 555's "Franci nebulones" might be corrected as "Franci nivilones," though this theory has not met with great favor | + | | {{Comment|Worms has existed at least since the time of Julius Caesar. In the fifth century, it became the Burgundian capital, not the Frankish seat, though it remained an important state center when the Franks came to occupy the Rhineland in later centuries. It features in another German epic, the 12th-century Nibelungenlied, when Gunther and Hagan appear again, this time as Burgundians. The Nibelungenlied, though written during the High Middle Ages, would seem to have roots in earlier myth, like the Waltharius, since versions of the story appear in Scandinavian fragments. Indeed, some echoes of the story might be present in the poem itself. Grimm suggested [CITATION NEEDED JZ] that line 555's "Franci nebulones" might be corrected as "Franci nivilones," though this theory has not met with great favor.}} |
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|[[Illic]] [[pro]] [[naulo]] [[pisces]] [[dedit]] [[antea]] [[captos]] | |[[Illic]] [[pro]] [[naulo]] [[pisces]] [[dedit]] [[antea]] [[captos]] | ||
