Legends of Charlemagne | Page 4

Europe, a
constellation of brilliant writers arose in Italy. Of these, Pulci (born in
1432), Boiardo (1434), and Ariosto (1474) took for their subjects the
romantic fables which had for many ages been transmitted in the lays

of bards and the legends of monkish chroniclers. These fables they
arranged in order, adorned with the embellishments of fancy, amplified
from their own invention, and stamped with immortality. It may safely
be asserted that as long as civilization shall endure these productions
will retain their place among the most cherished creations of human
genius.
In "Stories of Gods and Heroes," "King Arthur and His Knights" and
"The Mabinogeon" the aim has been to supply to the modern reader
such knowledge of the fables of classical and mediaeval literature as is
needed to render intelligible the allusions which occur in reading and
conversation. The "Legends of Charlemagne" is intended to carry out
the same design. Like the earlier portions of the work, it aspires to a
higher character than that of a piece of mere amusement. It claims to be
useful, in acquainting its readers with the subjects of the productions of
the great poets of Italy. Some knowledge of these is expected of every
well-educated young person.
In reading these romances, we cannot fail to observe how the primitive
inventions have been used, again and again, by successive generations
of fabulists. The Siren of Ulysses is the prototype of the Siren of
Orlando, and the character of Circe reappears in Alcina. The fountains
of Love and Hatred may be traced to the story of Cupid and Psyche;
and similar effects produced by a magic draught appear in the tale of
Tristram and Isoude, and, substituting a flower for the draught, in
Shakspeare's "Midsummer Night's Dream." There are many other
instances of the same kind which the reader will recognize without our
assistance.
The sources whence we derive these stories are, first, the Italian poets
named above; next, the "Romans de Chevalerie" of the Comte de
Tressan; lastly, certain German collections of popular tales. Some
chapters have been borrowed from Leigh Hunt's Translations from the
Italian Poets. It seemed unnecessary to do over again what he had
already done so well; yet, on the other hand, those stories could not be
omitted from the series without leaving it incomplete.
THOMAS BULFINCH.

CONTENTS
LEGENDS OF CHARLEMAGNE
Introduction The Peers, or Paladins The Tournament The Siege of
Albracca Adventures of Rinaldo and Orlando The Invasion of France
The Invasion of France (Continued)
Bradamante and Rogero Astolpho and the Enchantress The Orc
Astolpho's Adventures continued, and Isabella's begun. Medoro
Orlando Mad Zerbino and Isabella Astolpho in Abyssinia The War in
Africa Rogero and Bradamante The Battle of Roncesvalles Rinaldo and
Bayard Death of Rinaldo Huon of Bordeaux Huon of Bordeaux
(Continued) Huon of Bordeaux (Continued) Ogier, the Dane Ogier, the
Dane (Continued) Ogier, the Dane (Continued)
GLOSSARY

LEGENDS OF CHARLEMAGNE

INTRODUCTION
Those who have investigated the origin of the romantic fables relating
to Charlemagne and his peers are of opinion that the deeds of Charles
Martel, and perhaps of other Charleses, have been blended in popular
tradition with those properly belonging to Charlemagne. It was indeed
a most momentous era; and if our readers will have patience, before
entering on the perusal of the fabulous annals which we are about to lay
before them, to take a rapid survey of the real history of the times, they
will find it hardly less romantic than the tales of the poets.
In the century beginning from the year 600, the countries bordering
upon the native land of our Saviour, to the east and south, had not yet
received his religion. Arabia was the seat of an idolatrous religion

resembling that of the ancient Persians, who worshipped the sun, moon,
and stars. In Mecca, in the year 571, Mahomet was born, and here, at
the age of forty, he proclaimed himself the prophet of God, in dignity
as superior to Christ as Christ had been to Moses. Having obtained by
slow degrees a considerable number of disciples, he resorted to arms to
diffuse his religion. The energy and zeal of his followers, aided by the
weakness of the neighboring nations, enabled him and his successors to
spread the sway of Arabia and the religion of Mahomet over the
countries to the east as far as the Indus, northward over Persia and Asia
Minor, westward over Egypt and the southern shores of the
Mediterranean, and thence over the principal portion of Spain. All this
was done within one hundred years from the Hegira, or flight of
Mahomet from Mecca to Medina, which happened in the year 622, and
is the era from which Mahometans reckon time, as we do from the birth
of Christ.
From Spain the way was open for