Bibliotheca Arnamagnæana - 01.06.1959, Blaðsíða 286

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8. Similarities between the saga and the other foreign versions. There
are a few parallels, but they are of the same kind as those listed under
groups 6 and 7. Thus when O vv. 42-43,
Enveiuns i les filz de noz muillers = V4 47, om. CV7
Par num d’ocire i enveierai le men. om. V4, cp. C 53-54
are translated in the saga:
son pinn einnhvern ok svå minn (p. 48512),
while the German poem has a more elaborate version:
519: ich han selbe driu kint,
520: di mir uil lib sint:
wie gerne ich einen sun gebe,
daz di andern mit uride weren.
ich sage dir herre, wi du tvo:
dinen sun gib gerne da zuo,
there is scarcely any reason to assume that a connection exists between the
two translations just because they both make Blancandrin expressly ask
Marsilie to send one of his own sons, while O and V4 are less explicit.
When in their renderings of v. 770, both the saga and the German poem
make Roland promise that he will not drop the bow (the standard, Kon-
rad), as Ganeion dropped the glove (Kms p. 50019, Konrad, v. 3213),
while O and V4 (v. 697) mention only the staff, this may mean that the
glove was mentioned in the source of the saga, but V4 is corrupt here,
and the version rimée mentions bow, glove and staff (C v. 1099), so that
we cannot reconstruct the reading of the common source of V4 and CV7T.
When both the German and the Norse translator have included Raphael
among the angels who carried Roland’s soul to Paradise in vv. 2393-96,
this is a thing which any moderately well taught priest might have done.
In v. 495 it is Marsilie’s son (or, in V4 v. 397 and C v. 755 = V7, his
nephew) who speaks and asks that Ganeion should be handed over to him
for punishment. But in Kms, it is Langalif (p. 4961), and in the German
poem, his uncle (= l’algalife, Konrad v. 2133), who answers the king
and wants to punish Ganeion. The explanation lies near at hånd: in v. 493
Marsilie has just said that the emperor has ordered him to send him his
uncle, and it is therefore natural that he, not the son or nephew, should
speak up in indignation. Other and even less important similarities between
the saga and Konrad are found in vv. 342, 347, 423, 1353, and 1571
(Stengel v. 1528), cp. the notes to Stengel’s edition. The German poem is