Skáldskaparmál - 01.01.1992, Síða 252

250
Marianne Kalinke
comparison of the Icelandic legends not only with those in the Low German
Passionael but also with older German versions, shows that what might
otherwise be construed as creative augmentation on the part of the Icelandic
translator can in fact be demonstrated to derive ultimately from older,
longer versions of the legends.
The following passage from the legend of Heinrich and Kunegunde is
exemplary. To prove her chastity, Kunegunde must undergo an ordeal in
which she walks over twelve red-hot plowshares. In consequence, the
Emperor Heinrich - that is, the German emperor Henry II, who ruled from
1014 to 1024 - begs her to forgive him. In the Passionael we read that he fell
at her feet, and that Kunegunde breaks the silence by saying that she is well
disposed toward him but that he should ask God for forgiveness. The
emperor promises to make up to her for the suffering he has caused her, and
the assembled lords rejoice.
Do vyl er de keyser to vote. do sprak sunte kunnegundis. Gy hebben mynen
willen. biddet got vmme gnade. Do sprack de keyser. Vrouwe yk wil iuw des
lydendes vorghelden so verne ik kan. Do worden de vorsten alle vro. (lix, c)
The Icelandic text is more verbose and has a different structure, for
Kunegunde’s words are a response to Heinrich’s plea for forgiveness. Her
suggestion that he beg God for forgiveness is a direct response to his plea for
her forgiveness.
Og keisaren sialfvr fiell nidr aa sin hne og mællte thil hennar. kære frv sagde
hann. fyrer gvdz skvlld giefit mier mina segt til er eg hefer ydr aa mothe giortt
þviat eg vil ydr þat giarna avmbvna þat fremztta eg maa. Hvn svarar Minn gode
herra. bidit þier gvd at hann fyrergiefe ydr þetta. En af mier hafit ydvarn vilia.
þaa vrdv aller glader þeir er hiaa vorv og lofvdv gvd fyrer sina myskvnn er hann
synde þeim ollvm. (I, 55:2-8)
One could, of course, interpret what appears to be an “interpolated” text
in the Icelandic legend as an addition by a translator who might not have
been content with Heinrich’s dramatic prostration at Kunegunde’s feet, and
who thought that Heinrich should ask to be forgiven for the suffering he has
caused his wife. It can be shown, however, that the Icelander’s somewhat
different approach to the scene is not original with him: it already existed in
the oldest version of the legend of Heinrich and Kunegunde, namely
Ebernand von Erfurt’s Middle High German legend from around 1220.
There we read a text that has an uncanny similarity, despite its being in verse,
to the Icelandic version.When Kunegunde steps off the last of the twelve hot
irons without being burned, the following ensues: