By Brian Paltridge
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Additional resources for Discourse Analysis: An Introduction
Before turning our attention to a work which is probably the most meritorious of the verse chronicles we are dealing with in this chapter, Friedrich Wilhelm Weber's Dreizehnlinden, we shall have to consider briefly two authors who enjoyed great popUlarity during the "Griinderjahre": Julius Wolff and Rudolf Baumbach. Both Wolff and Baumbach were clearly and directly influenced by Scheffel, the latter being perhaps the somewhat more talented of the two imitators. Both had a predilection for choosing old myths, legends and folk tales as the framework of their little tales in verse.
The central dichotomy is constantly brought out throughout the work and Christianity wins the day in the end, it is true. But Paganism is never derided or even mildly condemned. In one section, for instance, the author describes a meeting between the pagan Druid and Hildegunde, the Christian. Hildegunde, who has sought outthe old conjurer, is advised and comforted by the Druid, a kindly and wise old woman who is, above all, fully aware that the days of her religion are numbered: "Sterne steigen, Sterne sinken: / Unsre sind im Niedergange.
P. 203). , op. , column 765. For an enumeration of many of the legends which have the "wilde Jager" as their central figure see: Henne - Am Rhyn, Die Deutsche Volkssage im VerluiUnis lill den My then aller Zeiten IInil Volker, Wien, A. Hartleben's Verlag, 1879, p. 527ff. a See: Hargsagen. Gesammelt von Heinrich C. F. PrBhle. , 1957, p. 9ff. ). But Hackelberend's rebellious and insolent mood finally wins out and, standing before a crucifix, he declares his willingness to defy Christ himself single-handedly: Und ob Millionen zu dir beten, Ich Einzige'r, ich stehe hier; Versuch' es, mich in Staub zu treten, Ich nehm' ihn auf, den Kampf mit dir!