Old French Romances, Done into English 4 – Morris · Verses Across
Literature · Fantasy
Old French Romances, Done into English 4Chapter 3
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Literature · Fantasy
Old French Romances, Done into English 4
Chapter 3
MorrisEnglish
Amis and Amil were the David and Jonathan, the Orestes and Pylades, of the mediæval world. Dr. Hofmann, who has edited the earliest French verse account of the Legend, enumerates nearly thirty other versions of it in almost all the tongues of Western and Northern Europe, not to mention various versions which have crept into different collections of the Lives of the Saints. For their peerless friendship raised them to the ranks of the martyrs, at any rate, at Mortara and Novara, where, according to the Legend, they died. The earliest of all these forms is a set of Latin Hexameters by one Radulfus Tortarius, born at Fleury, 1063, lived in Normandy, and died some time after 1122. It was, therefore, possible that the story had come back with the first crusaders, and the Grimms attribute to it a Greek original. But in its earliest as well as in its present form, it is definitely located on Romance soil, while the names of the heroes are clearly Latin (Amicus and Æmilius). It was, however, only at a later stage that the story was affiliated to the Epic Cycle of Charlemagne. On the face of it there is clearly stamped the impress of popular tradition. Heads are not so easily replaced, except by a freak of the Folk imagination. It is probably for this reason that M. Gaston Paris attributes an Oriental origin to the latter part of the tale, and for the same reason the Benedictine Fathers have had serious doubts about admitting it into the Acta Sanctorum. On the other hand, the editors of the French text, the translation of which we have before us, go so far as to conjecture that there is a historic germ for the whole Legend in certain incidents of the War of Charlemagne against Didier. But as the whole connection of the Legend with the Charlemagne Cycle is late, we need not attribute much importance to, indeed, we may at once dismiss their conjecture.
These disputes of the pundits cannot destroy the charm of the Legend. Never, even in antiquity, have the claims of friendship been urged with such a passionate emphasis. The very resemblance of the two heroes is symbolic of their similarity of character; the very name of one of them is Friend pure and simple. The world is well lost for friendship’s sake on the one side, on the other nearest and dearest are willingly and literally sacrificed on the altar of friendship. One of the most charming of the Fioretti tells how St. Francis overcame in himself the mediæval dread at the touch of a leper, and washed and tended one of the poor unfortunates. He was but following the example of Amil, who was not deterred by the dreaded sound of the “tartavelle”—the clapper or rattle which announced the approach of the leper —from tending his friend.
Here again romance has points of contact with the folk tale. The end of the Grimms’ tale of Faithful John is clearly the same as that of Amis and Amile. Once more we are led to believe in some dependence of the Folk-Tale on Romance, or, vice versa, since an incident like that of resuscitation by the sacrifice of a child is not likely to occur independently to two different tellers of tales. The tale also contains the curious incident of the unsheathed sword in bed, which, both in romances and folk-tales, is regarded as a complete bar to any divorce court proceedings. It is probable that the sword was considered as a living person, so that the principle publico was applied, and the sword was regarded as a kind of chaperon. It is noteworthy that the incident occurs in Aladdin and the Wonderful Lamp, which is a late interpolation into the Arabian Nights, and may be due there to European influence. But another incident in the romance suggests that it was derived from a folk-tale rather than the reverse. The two bowls of wood given to the heroes at baptism are clearly a modification of that familiar incident in folk-tales, where one of a pair leaves with the other a “Lifetoken” which will sympathetically indicate his state of health. As this has been considerably attenuated in our romance, we are led to the conclusion that it is itself an adaptation of a folk-tale.
