man; it was inborn in that race. Woman was to the Teuton warrior his priestess, his friend, his sister, in truth, a wife. And the Christian statues of noble pairs, as they lie above their graves in stone, expressing the meaning of all the by-gone pilgrimage by hands folded in mutual prayer, yield not a nobler sense of the place and powers of woman, than belonged to the altvater day. The holy love of Christ which summoned them, also, to choose “the better part, that which could not be taken from them,” refined and hallowed in this nation a native faith, thus showing that it was not the warlike spirit alone that left the Latins so barbarous in this respect.
But the Germans, taking so kindly to this thought, I did it the more justice. The idea of woman in their literature is expressed both to a greater height and depth than elsewhere.
I will give as instances the themes of three ballads.
One is upon a knight who had always the name of the Virgin on his lips. This protected him all his life through, in various and beautiful modes, both from sin and other dangers, and, when he died, a plant sprang from his grave, which so gently whispered the Ave Maria that none could pass it by with an unpurified heart.
Another is one of the legends of the famous Drachenfels. A maiden, one of the earliest converts to Christianity, was carried by the enraged populace to this dread haunt of “the dragon's fabled brood,” to be their prey. She was left alone, but unafraid, for she knew in whom she trusted. So, when the dragons came rushing towards her, she showed them a crucifix and they crouched reverently at her feet. Next day the
