At last confronted with the history of the South-west wanderers, must not his race regard its wondrous preservation as a token of the gods' eternal preference? All peoples now descended from the races that had waged a patricidal war against the oldest royal race in the cradle-home, and, victorious then, had forced this race to journey toward the raw inhospitable North while they fenced in the fertile South for leisurely expansion,-all these the Franks found kingless . Long since extinct and rooted out, were the oldest tribes in which these stems had erst known Kings; a last Greek Stem-King, the Macedonian Alexander-offspring of Achilles, that foremost vanquisher of Troy-, had un-kinged the whole southern Orient itself, up to the cradle of mankind in central Asia, as if in last fulfilment of that earliest patricidal war: with him his race expired too, and from that time none had rule except unrightful raiders of the royal power, who all had finally succumbed beneath the weight of Julian Rome.
After extinction of the Julian race even the Roman Emperors were arbitrarily elected, in any case not racially legitimate, dictators: their empire, or ever they themselves became aware of it, had long since ceased to be a "Roman" empire as from of old it had only been bound up by force, and a force maintained through wellnigh naught but armies, so, now that the Romanic nations were completely degenerated and effeminate, these armies were formed of almost none but hired troops of German origin. Hence, gradually renouncing all material worldly might, after long estrangement from itself the Roman spirit necessarily turned back upon itself, to its ur-nature; and thus, adopting Christianity, it gave birth to a new development, the Roman Catholic Church: the Imperator again became all Pontifex, Cæsar again Numa, in new peculiarity of import. Now the Pontifex maximus, or Pope, was approached by the full-blooded representative of Ur-world-Kinghood, Karl the Great: the bearers of the oldest Kinghood and the oldest Priesthood, dissevered since the razing of that cradle city (according to the Trojan saga: the royal Priamos and the pious Æneas) met after centuries of parting, and touched as body and spirit of mankind.
Joyful was their meeting: nothing should ever part them more; the one should give the other troth and shelter: the Pontifex crowned the Cæsar, and to the nations preached obedience toward their lawful King; the Kaiser installed the Priest of God in his supreme pastorate, in whose exercise he undertook to shield him with the arm of worldly strength against all caitiffs.
Now, if this king was de facto master of the West-Roman empire, and might the thought of the ur-kingly title of his race awake in him the claim to perfect sovereignty of the world, in the Kaisership he gained still stronger title to that claim, especially through his entrustment with the shelter of that Christian Church which was to span the world. For the further development of that majestic world-relation, however, it is most important to remark that this spiritual title set up no altogether novel claim of the Frankish royal race, but simply woke to plainer terms a claim ingenerate in the germ of the Frankish stem-saga, though veiled till then in dimmer consciousness.
Material and Ideal contents of the Nibelungen-Hoard.
With Karl the Great the often-cited ur-old myth attains its most material confirmation in a grand harmonious juncture of world-history. Thenceforward in exact degree as its real embodiment dissolved and fell to pieces, its essential ideal content was to mount to such a point that, entirely divested of the Real, the pure Idea steps plainly formulated into History, and finally withdraws therefrom to pass, even as to its outward garment, completely back to Saga.
Whereas in the century after Karl the Great, under his more and more incompetent successors, the actual kingdom and the sovereignty over subject peoples had crumbled up and lost in power, all the atrocities of the Karlings sprang from one root-instinct common to them all, the longing for sole possession of the Nibelungen-hoard, i.e. of rule supreme. Since Karl the Great this seemed to need confirming by the Kaisership, and he who won the Kaiser-throne believed himself the true possessor of the Hoard, whatever the diminution of its worldly wealth (in landed property). The Kaiserhood, with the supreme authority to it alone attaching, was thus invested with a more and more ideal meaning; and during the period of total defeat of the Frankish ruling-stem, when the Saxon Otto seemed to be restoring the real Cæsarate of Karl the Great in fresh conjunction with Rome, its ideal aspect would appear to have come to ever clearer consciousness in the mind of that old stem. The Franks and their ducal race of one blood with the Karlingen, thinking of the saga, may have told themselves something like this: "What though the real possession of the land is torn from us, and once more we're thrown upon ourselves,-can we but regain the Imperial rank, for which we'll never cease to strive, with it we win again our ancient title to mastery of the world; and then we'll know to ply it better than these usurpers of the Hoard, who do not even understand its use."
In effect, as soon as the Frankish stem regained the Kaiserdom, the world-question hinging on that dignity advanced to an ever more important stage, and that through its relation with the Church.
In measure as the worldly power had lost in real estate and approached a more ideal development, the originally purely ideal Church had attained to worldly possession. Each party seemed to comprehend that, for its perfect establishment, it must draw into itself what had lain at first without it; and so from both sides the original antithesis was mounting to an open fight for exclusive world-dominion. Through the growing consciousness of both parties to this more and more stubborn fight, of the prize at stake for winning or retaining, the Kaiser at last was forced to the necessity of acquiring the spiritual dominion of the world, if he meant to safeguard his material title;-the Pope, on the other hand, must annihilate these material claims, or rather take them to himself if he meant to remain or become the actual governor and overseer of the World-Church.
The resultant demands of the Pope were insofar grounded upon Christian Reason (Vernunft) as he felt bound to adjudge to Spirit the power over Body, consequently to God's Vicar on earth the supremacy over His creatures. The Kaiser, on the contrary, saw that his prime concern was to prove his power and claims quite independent of any hallowing or ratifying, to say nothing of bestowal, by the Pope; and for this he found what he deemed a perfect title in the old belief of his stem-race in their origin.
In its earliest form, the stem-saga of the Nibelungen went back to the memory of a divine Ur-father, not only of the Franks, but perhaps of all the nations issued from the Asiatic home. Very naturally in this Ur-father, as we find with every patriarchal system, the royal and priestly powers had been combined as one and the same authority. The later severance of these powers would rank in any case as consequence of a dissension in the race, or, had the priestly power devolved on all the fathers of the commune, in them at most could it be recognised, but never in an upstart Priest opponent to the King; for the fulfilment of the priestly office, so far as it was to be assigned to one sole person for them all, could fall to no one but the King, as Father of the racial whole. That there was no need for those ur-old notions to be sacrificed in toto on the conversion to Christianity, not only is proved by facts, but may be deduced with little pains from the essential content of the old traditions. The abstract Highest God of the Germans, Wuotan, did not really need to yield place to the God of the Christians; rather could he be completely identified with him: merely the physical trappings with which the various stems had clothed him in accordance with their idiosyncrasy, their dwelling-place and climate, were to be stripped off; the universal attributes ascribed to him, for the rest, completely answered those allotted to the Christian's God. And Christianity has been unable to our day to extirpate the elementary or local Nature-gods: quite recent legends of the Folk, and a wealth of still-prevailing superstitions, attest this in our nineteenth century.