288 SMYTH — PERICLES AND APOLLONIUS. [Oct. 7, 



Again Durian brings her to the pagan King Wolfhart, but Durian, 

 himself, helps her to preserve her chastity. It is interesting to 

 note the confusion here, and to see the queen playing the role 

 which the Latin Historia assigns to the daughter. The scenes here 

 correspond to the scene in the brothel. In the second scene Wolf- 

 hart (Singer suggests, p. 15) is a translation of Lupanar, and Du- 

 rian takes the place of Villikus, who is to deprive the queen of vir- 

 ginity, but he figures in the light of a protector, and in Heinrich is 

 called Turpian (or Turian, as it is in a Spanish romance related to 

 the Jourdain). 



The Danish ballad has already been described and its correspond- 

 ence to Jourdain indicated. The home of King Apolonn in the 

 ballad is Naples. The emperor, who at one time represents Anti- 

 ochus and at another Archistrates, lives in Speier. He has a 

 daughter whom he rates at the sea's worth, and thinks no one 

 worthy of her save Apolonn. She writes a secret letter, in which 

 she confesses her love for him, as the daughter of Archistrates does 

 in the Apollonius story. The emperor now bewitches the shore of 

 his kingdom so that Apollonius is shipwrecked there. To this end 

 he commands the aid of twelve troldqutn?ter, as in the Fridthtofsage 

 Helgi makes use of two witches for the same purpose (Singer, p. 

 31). All the mariners are lost save Apolonn only, who retains his 

 lyre. (The remainder of the story is as upon page 233.) 



The riddles form an extremely interesting and important part of 

 the Apollonius story. They incline to the Salomon-Markolf type 

 of romance. Kemble's introduction to the Anglo-Saxon Salomon 

 and Satiirnus^ is still a classic chapter in the history of this curious 

 and universal literary type. Schaumberg's '* Salomo und Markolf " 

 in Paul and Braune's Beit rage, ii, i, and Vogt, Die deuischen Dich- 

 tungen von Salomon U7id Markolf, illustrate the mythic dignity of 

 character which originally belonged to the disputatio. This leg- 

 endary stock, as Prof. Earle says, sent its branches into all the 

 early vernacular literatures of Europe. From a rabbinical root, the 

 strange legend in which at first Solomon and Hiram, King of Tyre, 

 exchanged hard questions, and in which at a later time Solomon 

 and Mercury, and Solomon and a ** Chaldean Earl" dispute seri- 

 ously, develops into a mocking form of literature in which religion 

 is a burlesque and the poet a buffoon. 



1 The Dialogue of Salomon and Saturnus, with an historical introduction 

 by J. M. Kemble, London, 1848. 



