In outward appearance, both the brother and sister had undergone a change remarkable enough to be visible, even by the uncertain light of the torch which now shone on them as they stood together at the door of the tent. The features of Goisvintha–which at the period when we first beheld her on the shores of the mountain lake, retained, in spite of her poignant sufferings, much of the lofty and imposing beauty that had been their natural characteristic in her happier days–now preserved not the slightest traces of their former attractions. Its freshness had withered from her complexion, its fulness had departed from her form. Her eyes had contracted an unvarying sinister expression of malignant despair, and her manner had become sullen, repulsive, and distrustful. This alteration in her outward aspect, was but the result of a more perilous change in the disposition of her heart. The death of her last child at the very moment when her flight had successfully directed her to the protection of her people, had affected her more fatally than all the losses she had previously sustained. The difficulties and dangers that she had encountered in saving her offspring from the massacre; the dismal certainty that the child was the only one, out of all the former objects of her affection, left to her to love; the wild sense of triumph that she experienced in remembering, that in this single instance her solitary efforts had thwarted the savage treachery of the Court of Rome, had inspired her with feelings of devotion towards the last of her household which almost bordered on insanity. And, now that her beloved charge, her innocent victim, her future warrior, had, after all her struggles for his preservation, pined and died; now that she was childless indeed; now that Roman cruelty had won its end in spite of all her patience, all her courage, all her endurance; every noble feeling within her sunk, annihilated at the shock. Her sorrow took the fatal form which irretrievable destroys, in women, all the softer and better emotions;–it changed to the despair that asks no sympathy, to the grief that holds no communion with tears.
Less elevated in intellect and less susceptible in disposition, the change to sullenness of expression and abruptness of manner now visible in Hermanric, resulted rather from his constant contemplation of Goisvintha’s gloomy despair, tan from any actual revolution in his own character. In truth, however many might be the points of outward resemblance now discernible between the brother and sister, the difference in degree of their moral positions, implied of itself the difference in degree of the inward sorrow of each. Whatever the trials and afflictions that might assail him, Hermanric possessed the healthful elasticity of youth and the martial occupations of manhood to support them. Goisvintha could repose on neither. With no employment but bitter remembrance to engage her thoughts, with no kindly aspiration, no soothing hope to fill her heart, she was abandoned irrevocably to the influence of unpartaken sorrow and vindictive despair.
Both the woman and the warrior stood together in silence for some time. At length, without taking his eyes from the dusky, irregular mass before him, which was all that night now left visible of the ill-fated city, Hermanric addressed Goisvintha thus:-
‘Have you no words of triumph, as you look on the ramparts that your people have fought for generations to behold at their mercy, as we now behold them? Can a woman of the Goths be silent when she stands before the city of Rome?’
‘I came hither to behold Rome pillaged, and Romans slaughtered; what is Rome blockaded to me?’ replied Goisvintha fiercely. ‘The treasures within that city will buy its safety from our King, as soon as the tremblers on the ramparts gain heart enough to penetrate a Gothic camp. Where is the vengeance that you promised me among those distant palaces? Do I behold you carrying that destruction through the dwellings of Rome, which the soldiers of yonder city carried through the dwellings of the Goths? Is it for plunder or for glory that the army is here? I thought, in my woman’s delusion, that it was for revenge!’
‘Dishonour will avenge you–Famine will avenge you–Pestilence will avenge you!’
‘They will avenge my nation; they will not avenge me. I have seen the blood of Gothic women spilt around me–I have looked on my children’s corpses bleeding at my feet! Will a famine that I cannot see, and a pestilence that I cannot watch, give me vengeance for this? Look! Here is the helmet-crest of my husband and your brother–the helmet-crest that was flung to me as a witness that the Romans had slain him! Since the massacre of Aquileia it has never quitted my bosom. I have sworn that the blood which stains and darkens it, shall be washed off in the blood of the people of Rome. Though I should perish under those accursed walls; though you in your soulless patience should refuse me protection and aid; I, widowed, weakened, forsaken as I am, will hold to the fulfilment of my oath!’
As she ceased she folded the crest in her mantle, and turned abruptly from Hermanric in bitter and undissembled scorn. All the attributes of her sex, in thought, expression, and manner, seemed to have deserted her. The very tones she spoke in were harsh and unwomanly.
Every word she had uttered, every action she had displayed, had sunk into the inmost heart, had stirred the fiercest passions of the young warrior whom she addressed. The first national sentiment discoverable in the day-spring of the ages of Gothic history, is the love of war; but the second is the reverence of woman. This latter feeling–especially remarkable among so fierce and unsusceptible a people as the ancient Scandinavians–was entirely unconnected with those strong attaching ties, which are the natural consequence of the warm temperaments of more southern nations; for love was numbered with the base inferior passions, in the frigid and hardy composition of the warrior of the north. It was the offspring of reasoning and observation, not of instinctive sentiment and momentary impulse. In the wild, poetical code of the old Gothic superstition was one axiom, closely and strangely approximating to an important theory in the Christian scheme–the watchfulness of an omnipotent Creator over a finite creature. Every action of the body, every impulse of the mind, was the immediate result, in the system of worship among the Goths of the direct, though invisible interference of the divinities they adored. When, therefore, they observed that women were more submitted in body to the mysterious laws of nature and temperament, and more swayed in mind by the native and universal instincts of humanity than themselves, they inferred as an inevitable conclusion, that the female sex was more incessantly regarded, and more constantly and remarkably influenced by the gods of their worship, than the male. Acting under this persuasion, they committed the study of medicine, the interpretation of dreams, and in many instances, the mysteries of communication with the invisible world, to the care of their women. The gentler sex became their counsellors in difficulty, and their physicians in sickness–their companions rather than their mistresses,–the objects of their veneration rather than the purveyors of their pleasures. Although in after years, the national migrations of the Goths changed the national temperament, although their ancient mythology was exchanged for the worship of Christ, this prevailing sentiment of their earliest existence as a people never entirely deserted them; but, with different modifications and in different forms, maintained much of its old supremacy through all changes of manners and varieties of customs, descending finally to their posterity among the present nations of Europe, in the shape of that established code of universal courtesy to women, which is admitted to be one great distinguishing mark between the social systems of the inhabitants of civilised and uncivilised lands.
This powerful and remarkable ascendancy of the woman over the man, among the Goths, could hardly be more strikingly displayed than in the instance of Hermanric. It appeared, not only in the deteriorating effect of the constant companionship of Goisvintha on his naturally manly character, but also in the strong influence over his mind of the last words of fury and disdain that she had spoken. His eyes gleamed with anger, his cheeks flushed with shame, as he listened to those passages in her wrathful remonstrance which reflected most bitterly on himself. She had scarcely ceased, and turned to retire into the tent, when he arrested her progress, and replied, in heightened and accusing tones:-
‘You wrong me by your words! When I saw you among the Alps, did I refuse you protection? When the child was wounded, did I leave him to suffer unaided? When he died, did I forsake him to rot upon the earth, or abandon to his mother the digging of his grave? When we approached Aquileia, and marched past Ravenna, did I forget that the sword hung at my shoulder? Was it at my will that it remained sheathed, or that I entered not the gates of the Roman towns, but passed by them in haste? Was it not the command of the king that withheld me? and could I, his warrior, disobey? I swear it to you, the vengeance that I promised, I yearn to perform,–but is it for me to alter the counsels of Alaric? Can I alone assault the city which it is his command that we should blockade? What would you have of me?’