A History of Bohemian Literature. hrabe Francis Lützow
rode away from the path to a lonely spot—Where a fine beech-tree stood in a thicket.—Throwing his horse's bridle up to one of the branches—He fell asleep under the tree—It then befell him in this hour—That in his dream he saw three goddesses—The one who rules love—The other who rules over wisdom—And all warlike knowledge—The third who rules over (= disposes of) riches—And they had a golden apple—Which each of them desired—For on it was written:—'To her who is the most beautiful, this shall be given.'—They chose him as judge between them—Saying: 'We give you this power—That we may dispute no longer about this—Give this apple to whichever one thou wilt—And over whatever thing each of us has power—In that will she aid you.'—Then at that moment the prince—Began to take counsel with himself—Saying: 'What is not due to me—According to my right as a prince?—I have already too great riches—Also warlike spirit have I sufficient—And sense as great as others—Why then should I require greater wisdom?—My fortune also is favorable to me—But I should wish to possess a fair woman.'—Saying this he awards the apple—To her who rules over love."
The author ends his digression with these reflections: "Oh, erring heart of man—Oh, restless designs!—For the sake of one fair woman—For indeed her beauty was great—The whole world was in arms—For ten years it strove in war—Till in the eleventh year!—How can we remember all the ills that then befell Troy!"
It is natural that in a work such as the Alexandreis dealing principally with the events of war, and written for warlike knights, battle-pieces should be numerous, and indeed constitute the greatest portion of the work. The following is an extract from one of the best of these battle-pieces, the description of the battle of Arbela. Alexander has just killed "Aristomanes, prince of India." "Easy," cry the Greeks, "easy will be for us glory and praise—Now that our king has obtained such glory!—The fight was stubborn on both sides—Not few the mortal wounds—They then dealt each other—When they first met—Then the battle-axes, lances—Drew blood like water—And the Greek king rushing at the enemy—Struck at the foolish people.—Meanwhile sword, lance, and battle-axe—Aimed at him from every direction—Strike his head;—Yet his mind remains undisturbed.—Thus did he bear himself in fight—As if he had been forged out of iron—And it was easy for him to bear all blows—While fortune in everything favoured him.—Thus did death refrain from him—Though it struck down many of the best men there.—Faros was the name of one of them—The second was called Eliphas—And he was Count of Egypt—While the former was Margrave of Syria—Both were valorous men—A great loss by their deaths—Befell that heathen king. … But ever, as was said—Nothing availed the heathens—When they attempted to destroy the Greeks—Everywhere on the sand, on the grass—A stream flowed, rendering the earth bloody—In it lay the wretched men—Like a forest or a grove that has been felled.—On both sides hundreds were killed—The fourfold gates of hell—Then were opened wide—Such a cry was raised by the devils—As if they thought that the earth had resolved—To drive them out of hell—Then the souls flew away quickly—Like herds that scatter.—So many fell that day—That they would have been sufficient to fill Pluto's house—For in that battle rarely was any one spared—Until the Greeks were tired."
Very interesting is the account of the festivities which took place at Babylon when Alexander entered the town. As I have already mentioned, many of the ancient Bohemian customs on the occasion of the coronation of their kings are here accurately reproduced. The author first describes a tournament; he writes: "Already courageously and in a manner worthy of praise—Had they fought bravely—Striking with their heavy lances;—Many a one on both sides, as may be believed—Had been unhorsed.—This knightly pastime—Lasted for some time—Till the king himself gave a sign to the people—And thus did the time pass away.—Then all the more important citizens—Nobles and men who held State offices—Appeared before their king—Bringing great presents—Honouring his dignity—Goods of various sorts (they brought)—Such as to the human eye—Give the enjoyment of pleasure—For their valuable presents—They received much praise.—In the meantime they lead in panthers—Lions and many great ostriches—And whatever other birds they had collected.—The beasts shaking their cages—Began to bellow (literally neigh), not liking their imprisonment—How could they (the people) have had anything better?—Anything more pleasant to see:—Many actors and jugglers—Various boxers—With whom the streets swarmed—Gave them pleasure—And they also enjoyed music of various sorts—The rejoicing continued so long—That the whole night passed;—Then only did the people go home—Never, I ween, was there so great a rejoicing in the world.—Not even when mighty Rome—Chose her king—Was there so great joy.—Nor did they (the Romans)—With such overwhelming honours—Receive their emperor—As were then awarded to him (Alexander)—And rightly were they given to him—The honours which he then received.—For starting with but a small force—And after enduring many troubles—He had struggled so vigorously for his cause—That the whole world bowed down before him—May God deign to listen to his Christian people and ordain this—That there be such a king in Bohemia!—I warrant that then in a short time—Lithuania and the Tartars—Men of whatever name—The Besermans and the Prussians—Also the unconformed (not yet baptized) Russians—Would be in such a state of terror—That they would accept baptism—And renounce their idols—And this could happen—Were but one obstacle removed—That is, that the Germans, who are strangers here—Wish and hope—That on the bridge of Prague—[May God avert this]—No Bohemian be seen any longer[15]—And it may perhaps soon happen—That we shall see none of them (the Germans) any more—Admire your king, O city of Babylon—For, know it, he is worthy of wonder—He the conqueror of the whole world—The terror of all other kings!"
It has already been stated that the author of the Alexandreis is unknown. There is, however, no doubt that the book is the work of a Bohemian noble. The whole current of thought, the descriptions of battles and the pomps of chivalry, the author's pedantic accuracy with regard to the different grades of the nobility, his dislike of the German townsmen (up to the time of Hus the Bohemian cities were mainly inhabited by Germans)—these and other circumstances tend to prove that this supposition is correct.
Portions of other epic poems belonging to chivalrous literature have also been preserved; among them are some belonging to the circle of legends of which Theodoric was the centre; such are The Garden of Roses, Laurin, and others. They are evidently adaptations from the German, and possess little originality and less interest. Other fragments deal with the tale of the Round Table. Among these Tristram and Tandarius and Floribella may be mentioned. The former poem, as the late Mr. Wratislaw has remarked, is strikingly similar to parts of the Morte d'Arthur. This specially applies to one of the fragments which contains a description of the combat between Tristram and the "noble from Ireland whose name was Morolt." Tandarius and Floribella also differs little from many other poems of chivalry. The heroine is imprisoned and eventually rescued by Tandarius. Numerous descriptions of tournaments and single combats fill up the greatest part of the book.
Closely connected with the chivalrous poetry of an epic character are some early lyric poems that have been preserved. They, however, all belong to a period considerably later than the Alexandreis, and Bohemian critics have no doubt correctly attributed them to the reign of King John. Here, too, the songs that have been preserved are not numerous. A favourite form of these early Bohemian lyrics were the so-called Songs at Daybreak (in Bohemian Svitanicka), which have a great affinity to the French aubades and to the albes of the Provençal minstrels. The motive of these songs, several of which have been preserved, varies but slightly. They tell of the parting of two lovers, caused by the approach of dawn, and of the fears which they express with regard to the "false gossips," rivals, or inquisitive people who may be watching them. A translation of the best of these songs may be of interest.
"Dear clear day, how have you surprised me, You that have awakened the false gossip; The day rises there Where two lovers live together. Almighty Lord God, Deign Thou to guard these two.
From the east a breeze arises, Trembling