Waltharius419

Flight of Walther and Hildegund to the area of Worms (419–435)

Waltharius fugiens, ut dixi, noctibus ivit,					DDSSDS
Atque die saltus arbustaque densa requirens	420				DSSDDS
Arte accersitas pariter capit arte volucres,					SSDDDS Elision: arte accersitas	Walther may seem remarkably well-versed in wilderness survival techniques, knowing two forms of catching birds and fishing. Later medieval heroes, such as the knights of romance, rely more heavily on hospitality at strange castles, and even when readers are told that a knight has spent months in the wilderness, his hunting and fishing techniques are rarely narrated. By contrast, tales of the Norse gods and heroes do depict hunting and fishing. Thor demonstrates his prowess as a fisherman against the world-serpent itself, while Loki and Odin catch and kill and otter for sport, with disastrous consequences. This contrast emphasizes the changing nature of medieval society. By the time of the French and German romances, the Frankish homeland was largely "tamed," made arable and brought under the rule of castles, manors, or towns. Walther seems to be walking instead through a truly wild land, and his heroism relies in part on his ability to draw sustenance from that land. MCD.
Nunc fallens visco, nunc fisso denique ligno.		Fisso…ligno: a kind of trap for birds, consisting of a piece of green wood split down the middle with the two halves held apart at one end, such that when a bird arrives, attracted by bait scattered in the middle, the two halves will snap together and break its legs.	Georgics 1.139-140.: tum laqueis captare feras et fallere visco/ inventum. ‘Then was discovered how to catch game with traps and to snare birds with lime.’ Aeineid 9.413-414.: hasta. . .fisso transit praecordia ligno. ‘The spear pierces the midriff with the broken wood.’		SSSSDS
Ast ubi pervenit, qua flumina curva fluebant,			Georgics 2.11-12.: camposque et flumina late/ curva tenent. ‘Far and wide they claim the plains and winding rivers.’		DSSDDS	"flumina...curva": most likely, tributaries of the Rhine and Danube, though at times the geography of the poem seems less literal than topical. In the course of the poem, we see mountains, battle-fields, river-areas, and even a brief glimpse of the ocean, where the Huns' empire supposedly reaches, though in reality, Hunnish hordes never reached the Atlantic. The poem's journeys throughout Europe render it a form of "world tour," so the diverse settings are appropriate. MCD
Immittens hamum rapuit sub gurgite praedam.			Georgics 4.395: sub gurgite. . . ‘Beneath the wave. . .’		SSDSDS
Atque famis pestem pepulit tolerando laborem.	425				DSDDDS	"famis pestem": an unusual use of "pestem" (pestis, pestis, feminine) which usually refers to a literal plague or disease. In classical Latin, "pestis" can be used metonymically to signify "death," which is probably what the Waltharius-poet intends here, as in "death by hunger." However, the specific phrase is without precedent. MCD [Take a look at Abbo of St. Germain, De bello Parisiaco 1, ed. Migne, PL 132.727B.]
Namque fugae toto se tempore virginis usu		Virginis usu: The poet praises Waltharius for abstaining from sexual intercourse.			DSSDDS	Walther refrains from "use" of Hildegund, which suggests that she carries a different status from the rest of the treasure. As earlier, the poet takes pains to depict a companionate relationship between the two exiles, emphasizing Hildegund's personal, feminine value above mere chattel. See John O. Ward, "After Rome: Medieval Epic," in Roman Epic, ed. A.J. Boyle (Routledge, 1993). MCD
Continuit vir Waltharius laudabilis heros.					DSDSDS	Ward makes much of Walther’s abstention from sex with Hildegund in the wilderness. Instead of treating her as spoils of war, he shows respect for her noble status and her potential to become a wife and mother of heirs. Such heirs would need to be incontestable, not sullied by the shadow of extramarital sex. Hence, the poet repeatedly uses the word "virgo" to describe Hildegund (for example, at lines 110, 235, 248, and 287). Though the term “chivalry” is anachronistic in this context, Walther’s careful respect for Hildegund as a marriageable woman (and thus, a stabilizer of culture) and his avoidance of the sin of lust make him a prototype for the later “domesticated” heroes of romance. For Ward, the poem represents the efforts of the Carolingian church to craft just such religious and domestic values. MCD Perhaps Walther's abstinence is also connected with the other associations with Lent? [JJTY]
Ecce quater denos sol circumflexerat orbes,		Quater denos: the length of time is perhaps of biblical inspiration.	Aeneid 5.131: circumflectere cursus. . . ‘To double round the courses. . .’		DSSSDS	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 (cf. Exodus 24:18), 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. 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 vague and attenuated religious reference in the poem, like the references to fauns (ll. 761-763) or Wieland (ll. 965-966). Though Christianity can be assumed to be a more "living" religion to the Waltharius-poet, the references to Christian belief through the poem are almost as enigmatic as the references to Germanic or Roman practice. Christianity has a similarly ambiguous status in Beowulf, so this might be a common feature of Germanic poetry written relatively soon after the introduction of Christianity. MCD
Ex quo Pannonica fuerat digressus ab urbe.					SDDSDS
Ipso quippe die, numerum qui clauserat istum,	430				SDDSDS
Venerat ad fluvium iam vespere tum mediante,		Vespere…mediante equiv. to medio vespere	Secundum Iohannem 7.14: iam autem die festo mediante. . . ‘Now about the midst of the feast. . .’		DDSDDS
Scilicet ad Rhenum, qua cursus tendit ad urbem		Rhenum: the Rhine River.	Aeineid 5.834: cursum contendere iussi. ‘They are bidden to shape their course.’ 12.909: nequiquam avidos extendere cursus/ velle videmur. ‘We seem to strive in vain to press on our eager course.’	Rhine River	DSSSDS
Nomine Wormatiam regali sede nitentem.		Wormatiam: Worms, a city on the Rhine in present-day Germany, here the capital (regali sede) of the Franks, now ruled by Gunther. The route that Waltharius is taking home is a very circuitous one.			DDSSDS	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 (see note to line 555).
Illic pro naulo pisces dedit antea captos		Naulo: “fare” for being ferried across the river.	Iona Propheta 1.3: et invenit navem euntem in Tharsis et dedit naulum eius. ‘And he found a ship going to Tharsis: and he paid the fare thereof.’		SSSDDS	Parkes suggests that avarice motivates Walther to pay with fish instead of treasure, and that this is contrasted with the generosity of the ferry-man, who gives the fish to Gunther (460). [AE]
Et mox transpositus graditur properanter anhelus.	435				SDDDDS	The heavily dactylic line imitates the swift movement of Walther and Hildegund's journey. MCD

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Prologue Introduction: the Huns (1–12) The Huns (13–418) The Franks under Gibich surrender to Attila, giving Hagen as a hostage (13–33) The Burgundians under Hereric surrender to Attila, giving Hildegund as a hostage (34–74) The Aquitainians under Alphere surrender to Attila, giving Walther as a hostage (75–92) Experience of the hostages at Attila’s court (93–115) Death of Gibich, flight of Hagen (116–122) Attila’s queen Ospirin advises her husband to ensure Walther’s loyalty by arranging a marriage (123–141) Walther rejects Attila’s offer of a bride (142–169) Walther leads the army of the Huns to victory in battle (170–214) The Escape (215–418) Walther returns from battle and encounters Hildegund (215–255) Walther reveals to Hildegund his plans for escaping with Attila’s treasure (256–286) Walther hosts a luxurious banquet for Attila’s court; eventually all his intoxicated guests fall asleep (287–323) Flight of Walther and Hildegund from Attila’s court (324–357) The following day, the escape of Walther and Hildegund is discovered by Ospirin (358–379) Attila is infuriated and vows revenge on Walther, but can find no one willing to dare to pursue him, even for a large reward (380–418) The Single Combats (419–1061) Diplomacy (419–639) Flight of Walther and Hildegund to the area of Worms (419–435) Gunther, King of the Franks, learns of Walther’s presence on his territory and, despite Hagen’s warnings, decides to pursue him for his treasure (436–488) Walther makes his camp in a mountainous area and goes to sleep (489–512) Gunther and his companions approach Walther’s camp; Hagen unsuccessfully tries to dissuade the king from attacking it (513–531) Hildegund sees the Franks approaching and wakes Walther, who calms her fears and prepares for battle; he recognizes Hagen from a distance (532–571) Hagen persuades Gunther to try diplomacy before using force (571–580) Camalo is sent as a messenger to Walther, who offers to make Gunther a gift in return for allowing his passage (581–616) Hagen counsels Gunther to accept the offer, but Gunther rejects this advice, calling him a coward. Insulted, Hagen goes off to a nearby hill (617–639) Combat (640–1061) 1st single combat: Camalo is sent back to Walther, who slays him (640–685) 2nd single combat: Walther slays Kimo/Scaramund, Camalo’s nephew (686–719) Gunther encourages his men (720–724) 3rd single combat: Walther slays Werinhard, a descendant of the Trojan Pandarus (725–753) 4th single combat: Walther slays the Saxon Ekivrid, after an exchange of insults (754–780) 5th single combat: Walther slays Hadawart, after an exchange of insults (781–845) Hagen sees his nephew Patavrid going off to fight Walther and laments the evil wreaked on mankind by greed (846–877) 6th single combat: after trying to dissuade him from fighting, Walther slays Patavrid (878–913) 7th single combat: Walther slays Gerwitus (914–940) Gunther again encourages his men, giving Walther some time to rest (941–961) 8th single combat: Walther is shorn of his hair by Randolf, whom he then slays (962–981) Walther is attacked by Eleuthir/Helmnot, assisted by Trogus, Tanastus, and Gunther; he slays all but Gunther (981–1061) The Final Combat (1062–1452) Gunther tries to persuade Hagen to help him to defeat Waltharius; remembering his wounded honor, Hagen refuses (1062–1088) Hagen changes his mind and agrees to help Gunther, but advises that they must lie low wait until Walther comes down from the mountains into open ground (1089–1129) Walther decides to spend the night in the mountains. He rematches the severed heads with the bodies of his victims, prays for their souls, then sleeps (1130–1187) The following day, Walther and Hildegund set out from the mountains, taking the horses and arms of the defeated warriors (1188–1207) Hildegund perceives Gunther and Hagen approaching to attack; the king addresses Walther (1208–1236) Walther ignores Gunther and pleads with Hagen to remember the bond of their childhood friendship; Hagen counters that Walther has already broken their faith by slaying Patavrid (1237–1279) The fight begins and continues for seven hours; Gunther foolishly tries to retrieve a thrown spear from the ground near Walther and is only saved from death by Hagen’s brave intervention (1280–1345) Walther challenges Hagen; he severs Gunther’s leg, but Hagen again saves the king’s life (1346–1375) Hagen cuts off Walther’s right hand; Walther gouges out one of Hagen’s eyes and, cutting open his cheek, knocks out four teeth (1376–1395) Having wounded each other, the warriors end the battle, drink together, and engage in a friendly exchange of humorous taunt (1396–1442) The warriors return to their respective homes; Walther marries Hildegund and eventually becomes king of the Aquitainians (1443–1452) Epilogue (1453–1456)

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