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used side by side.

      Very soon, however, when High-German became the more prevalent language in Germany, German historians knew both of the old legendary hero and of the Ost-gothic king, by one and the same name, the High-German Dietrich.

      If therefore Johannes von Müller spoke of Theodoric of Verona as Dietrich von Bern, he simply intended to carry on the historical tradition.  He meant to remind his readers of the popular name which they all knew, and to tell them,—This Dietrich with whom you are all acquainted from your childhood, this Dietrich of whom so much is said and sung in your legendary stories and poems, the famous Dietrich of Bern, this is really the Theoderic, the first German who ruled Italy for thirty-three years, more gloriously than any Roman Emperor before or after.  I see no harm in this, as long as it is done on purpose, and as long as the purpose which Johannes von Müller had in his mind, was attained.

      No doubt the best plan for an historian to follow is to call every man by the name by which he called himself.  Theodoric, we know, could not write, but he had a gold plate 6 made in which the first four letters of his name were incised, and when it was fixed on the paper, the King drew his pen through the intervals.  Those four letters were ΘΕΟΔ, and though we should expect that, as a Goth, he would have spelt his name Thiudereik, yet we have no right to doubt, that the vowels were eo, and not iu.  But again and again historians spell proper names, not as they were written by the people themselves, but as they appear in the historical documents through which they became chiefly known.  We speak of Plato, because we have Roman literature between us and Greece.  American names are accepted in history through a Spanish, Indian names through an English medium.  The strictly Old High-German form of Carolus Magnus would be Charal, A. S. Carl; yet even in the Oaths of Strassburg (842) the name appears as Karlus and as Karl, and has remained so ever since 7.  In the same document we find Ludher for Lothar, Ludhuwig and Lodhuvig for Ludovicus, the oldest form being Chlodowich: and who would lay down the law, which of these forms shall be used for historical purposes?

      I have little doubt that Kingsley’s object in retaining the name Dietrich for the Ost-gothic king was much the same as Johannes von Müller’s.  You know, he meant to say, of Dietrich of Bern, of all the wonderful things told of him in the Nibelunge and other German poems.  Well, that is the Dietrich of the German people, that is what the Germans themselves have made of him, by transferring to their great Gothic king some of the most incredible achievements of one of their oldest legendary heroes.  They have changed even his name, and as the children in the schools of Germany 8 still speak of him as their Dietrich von Bern, let him be to us too Dietrich, not simply the Ost-gothic Theoderic, but the German Dietrich.

      I confess I see no harm in that, though a few words on the strange mixture of legend and history might have been useful, because the case of Theodoric is one of the most luculent testimonies for that blending of fact and fancy in strictly historical times which people find it so difficult to believe, but which offers the key, and the only true key, for many of the most perplexing problems, both of history and of mythology.

      Originally nothing could be more different than the Dietrich of the old legend and the Dietrich of history.  The former is followed by misfortune through the whole of his life.  He is oppressed in his youth by his uncle, the famous Ermanrich 9; he has to spend the greater part of his life (thirty years) in exile, and only returns to his kingdom after the death of his enemy.  Yet whenever he is called Dietrich of Bern, it is because the real Theodoric, the most successful of Gothic conquerors, ruled at Verona.  When his enemy was called Otacher, instead of Sibich, it is because the real Theodoric conquered the real Odoacer.  When the king, at whose court he passes his years of exile, is called Etzel, it is because many German heroes had really taken refuge in the camp of Attila.  That Attila died two years before Theodoric of Verona was born, is no difficulty to a popular poet, nor even the still more glaring contradiction between the daring and ferocious character of the real Attila and the cowardice of his namesake Etzel, as represented in the poem of the Nibelunge.  Thus was legend quickened by history.

      On the other hand, if historians, such as Gregory I (Dial. iv. 36) 10, tell us that an Italian hermit had been witness in a vision to the damnation of Theodoric, whose soul was plunged, by the ministers of divine vengeance, into the volcano of Lipari, one of the flaming mouths of the infernal world, we may recognise in the heated imagination of the orthodox monk some recollection of the mysterious end of the legendary Dietrich 11.  Later on, the legendary and the real hero were so firmly welded together that, as early as the twelfth century, chroniclers are at their wits’ end how to reconcile facts and dates.

      Ekkehard, in his Chronicon Universale 12, which ends 1126 A.D., points out the chronological contradiction between Jornandes, who places the death of Ermanrich long before Attila, and the popular story which makes him and Dietrich, the son of Dietmar, his contemporaries.

      Otto von Freising 13, in the first half of the twelfth century, expresses the same perplexity when he finds that Theodoric is made a contemporary of Hermanricus and Attila, though it is certain that Attila ruled long after Hermanric, and that, after the death of Attila, Theodoric, when eight years old, was given by his father as a hostage to the emperor Leo.

      Gottfried von Viterbo 14, in the second half of the twelfth century, expresses his difficulties in similar words.

      All these chroniclers who handed down the historical traditions of Germany were High-Germans, and thus it has happened that in Germany Theodoric the Great became Dietrich, as Strataburgum became Strassburg, or Turicum, Zürich.  Whether because English belongs to the Low German branch, it is less permissible to an English historian than to a German to adopt these High-German names, I cannot say: all I wished to point out was that there was a very intelligible reason why Kingsley should have preferred the popular and poetical name of Dietrich, even though it was High-German, either to his real Gothic name, Theodereik, or to its classical metamorphosis, Theodoricus or Theodorus.

      Some other mistakes, too, which have been pointed out, did not seem to me so serious as to justify their correction in a posthumous edition.  It was said, for instance, that Kingsley ought not to have called Odoacer and Theodoric, Kings of Italy, as they were only lieutenants of the Eastern Caesar.  Cassiodorus, however, tells us that Odoacer assumed the name of king (nomen regis Odoacer assumpsit), and though Gibbon points out that this may only mean that he assumed the abstract title of a king, without applying it to any particular nation or country, yet that great historian himself calls Odoacer, King of Italy, and shows how he was determined to abolish the useless and expensive office of vicegerent of the emperor.  Kingsley guesses very ingeniously, that Odoacer’s assumed title, King of nations, may have been the Gothic Theode-reiks, the very name of Theodoric.  As to Theodoric himself, Kingsley surely knew his real status, for he says: ‘Why did he not set himself up as Caesar of Rome?  Why did he always consider himself as son-in-arms, and quasi-vassal of the Caesar of Constantinople?’

      Lastly, in speaking of the extinction of the Western Empire with Romulus Augustulus, Kingsley again simply followed the lead of Gibbon and other historians; nor can it be said that the expression is not perfectly legitimate, however clearly modern research may have shown that the Roman Empire, though dead, lived.

      So much in defence, or at all events, in explanation, of expressions and statements which have been pointed out as most glaring mistakes in Kingsley’s lectures.  I think it must be clear that in all these cases alterations would have been impossible.  There were other passages, where I should gladly have altered or struck out whole lines, particularly in the ethnological passages, and in the attempted etymologies of German proper names.  Neither the one nor the other, I believe, are Kingsley’s own, though I have tried in vain to find out whence he could possibly have taken them.

      These, however, are minor matters which are mentioned chiefly in order to guard against the impression

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