1898.] SMYTH — PERICLES AND APOLLONIUS. 281 



The romances differ in the union of the lovers. The pacific 

 character at this point of the Apollonius narrative will be recalled — 

 how Apollonius instructs the princess in music, and is chosen by 

 her as her husband, though she is sought in marriage by lofty 

 suitors. The French epic is more turbulent and clamorous. At an 

 incursion of the Saracens, Jourdain is armed by the king's daughter, 

 is dubbed a knight and engages the chief of the enemy, Bruma- 

 dant, whom he slays, and brings his head as a bridal gift to Oria- 

 bel, whom he marries.^ 



Apollonius resolves to return to Tyre, when he learns of the 

 terrible fate of Antiochus and his daughter. Jourdain longs to see 

 his foster-father, Renier, whom he hopes to find living upon the 

 isle of Mekka or Mesques. 



Jourdain 's wife insists upon accompanying her lord in his sea 

 voyage. Like the wife of Apollonius, she is pregnant, and during 

 a storm is delivered of a child, whereupon — an interesting diver- 

 gence from the ancient story — she is thrown alive and conscious 

 into the sea. The priests advise this horrible act, which is again a 

 consequence of the medieval belief that the sea would suffer no 

 wounded body (the body of Oriabel is lacerated) to remain upon or 

 within it. Jourdain fights with the sailors, but is overpowered by 

 them, and the body of the queen, as in the elder story, is thrown 

 into the sea."^ 



In the Christian French story, the resuscitation of the appar- 



1 In the old French prose version the princely wooers from Cypress and Hun- 

 gary are rejected. They declare war. The princess asks Apollonius if he can 

 fight. In the battle he distinguishes himself and saves the old king. 



-*' Die Erklarung der Stelle,die R. Schroder {Glaude und Aberglaube in den 

 Afr. Dichtiingen, S. 129) gibt, ist unrichtig und sein Verweis auf die Magdalen- 

 enlegende hilft nicht weiter, da die Frau dort wirklich tot ist und nur durch ein 

 Wunder erweckt wird. Immerhin ist die Parallele interessant : auch dort (j. 

 Roman. Forsch., iv, 493, ff.; Passional ed., Hahn, 379, 28 ff.) gebiert eine Frau 

 auf einem Schiffe ein Kind und stirbt an der Geburt, die Winde wachsen zu 

 Stiirmen an, die Marner verlangen von dem Ehemann dass er den Leichnam 

 iiberbord werfe, denn so lange dieser auf dem Schiffe sei, wiirden sich die Winde 

 nicht legen " (Singer, p. 23). 



" Cil chapelain ont lor livres tenus, 

 Que por la damme, qui acouchie fu, 

 Lor est cist maus de la mer avenus, 

 Que mers ne siieffre arme qtci navre fust 

 Qui en cors soit ne navrez ne ferus" {JJ. de B., 2154). 



