Copyright (C) 2005 by Arthur Cropley.
BEARSLAYER
by
Andrejs Pumpurs (1841-1902)
A free translation from the unrhymed Latvian into English heroic verse
by
Arthur Cropley
University of Hamburg
Copyright (C) 2005 by Arthur Cropley
TABLE OF CONTENTS
Foreword
Technical Notes
Summary
Canto 1: The Revelation of the Bearslayer
Canto II: Bearslayer Begins His Life as a Hero
Canto III: Bearslayer and Laimdota Are Betrayed
Canto IV: The Latvians Suffer Many Hardships
Canto V: The Journey to the Homeland
Canto VI: The Struggle against the Invaders
Glossary of Personal and Place Names
FOREWORD
Most societies seem to have epic heroes and events that define them
as they like to see themselves: Even a young society such as
Australia has Ned Kelly, Eureka Stockade, and ANZAC. Others have
their Robin Hood, Siegfried, Roland, or Davy Crockett. Lacplesis
(Bearslayer) is such a work. Bearslayer is patriotic, brave, strong,
tough, loyal, wise, fair, and virtuous, and he loves nature. He
embodies the strengths and virtues of the Latvian folk in a
legendary age of greatness, before they were subjugated and
corrupted by "Strangers".
The poem was important in the growth of Latvian self-awareness As
Jazeps Rudzitis, the eminent Latvian folklorist and literary
scholar, put it, "There is no other work in Latvian literature whose
story has penetrated mass consciousness as deeply or resounded as
richly in literature and art as Bearslayer." Thus, it seemed
worthwhile to me to make the poem available to people who wish to
read it in English, and this volume is the result. It contains the
fruits of two years' labour.
In writing Lacplesis Andrejs Pumpurs made an enormous contribution
to Latvian literature. Thus, it may seem presumptuous that I have
given myself equal prominence with him on the title page. After all,
he is the author of the original poem, of which the present text is
merely a translation. However, the task of translating a poem is
much more than that of taking the words of the source language and
replacing them with equivalent words from the target language. In
Latvian, in addition to tulkot (to translate), there is a second
verb atdzejot, which means approximately "re-versify". As I explain
in the Technical Notes (p. iii), I have transformed Pumpurs's
original Latvian work into an English poem in heroic verse: The
result is an atdzejojums, not "merely" a translation.
The moral support I received from a number of people during the two
years I worked on the translation was particularly important to
me. I am especially indebted to Edgars Kariks of the Baltic Office
of the Association for the Advancement of Baltic Studies, who gave
constant encouragement and concrete support, and Ojars Kalnin of
the Latvian Institute in Riga, who was extremely positive and
supportive from an early stage in the project. These two gave me the
courage to keep going. Among others, Rita Berzin read an early
fragment and encouraged me to believe I was on the right track, and
Jana Felder (née Martinson) responded enthusiastically to a
presentation at a conference. Valters Nollendorfs encouraged me to
trust my own feeling of what sounded right, and Guntis Smidchens
showed interest in the translation from the point of view of a
university teacher.
I am greatly indebted to my Latvian teacher in Adelaide, Ilze
Ostrovska. Without her I would never have learned enough Latvian to
read the original poem. Mirdza Kate Baltais edited the first version
of the manuscript and helped me eliminate a very large number of
errors, as well as making numerous suggestions for improvements. It
is definitely not her fault that there are still errors in the
text-quite apart from certain liberties that I have allowed myself
(see p.iii). My colleague in Riga, Kaspars Klavin, read the
entire manuscript and made a number of sensitive and insightful
suggestions for corrections and improvements, for which I am
grateful.
My son, Andrew Cropley, discussed the project with me many times,
and suggested the addition of a Glossary (see p.164). He also built
the Bearslayer website, with which some readers will be familiar
(http//:web.aanet.com.au/Bearslayer). My wife, Alison, was patient
and encouraging throughout, as well as providing artwork for the
cover.
Adelaide, January 2006 Arthur Cropley
TECHNICAL NOTES
This is a free translation into English heroic verse of Lacplesis
(Bearslayer) by Andrejs Pumpurs, first published in Latvian in 1888.
The translation here is a corrected version of the original, which
was published in 2005. Lacplesis has been translated into Estonian,
Lithuanian, Polish and at least three times into Russian, as well as
into Japanese! An English translation was published by Rita
Berzin in 1988. This used poetic language, but the text was
unrhymed and its metre irregular. It is also very difficult to
obtain. Various prose translations of fragments also exist. The
present translation is in rhyme and has a strict metre. As far as I
know, it is the only existing translation of the entire poem into
English verse.
In the interests of telling a good story in an easily
understandable way I have omitted or shifted to a slightly
different location an occasional line in Pumpurs's text, perhaps a
dozen lines in the entire poem. I have also occasionally inserted
lines that were not in the original text, again perhaps a dozen in
the entire poem. My translation is also very loose in some places-an
important priority for me was a poem that flowed well-and I have
allowed myself some liberties. I apologize to those who are
offended. I have, however, followed the sequence of events exactly
as Pumpurs told them, and have retained virtually all Pumpurs's
metaphors and similar poetic devices, such as the moon's rays being
described as bars of silver, or mist as dripping like blood. I have
tried to recapture in the English the moods suggested to me by the
original Latvian: rustic joy, horror, tenderness, or despair.
The translation is also free because I wanted to maintain a strict
metre as well as to achieve the effect of an English epic poem. The
latter goal involved using archaic-sounding words as much as
possible, although I preferred words that would be familiar to
educated native-speakers of contemporary English, rather than
genuinely archaic words. I also employed devices such as inversion
of the word order (e.g., "a hero bold") or using adjectives in the
place of adverbs (e.g., "the sun set slow"). However, I avoided
forms that no longer exist, such as "thou," "thy," or "doth" and the
like: I believe that these now sound too artificial to modern
readers' ears.
Despite the liberties just described, the organization of the work
follows Pumpurs's original division into six cantos of widely
differing lengths. However, as aids to following the story I have
given the cantos titles, divided them into "scenes", each scene
beginning on a new page, and inserted intermediate headings. The
scenes and headings are entirely my own invention and, to make it
clear that they do not come from Pumpurs, I have put my headings
into italics.
Pumpurs used various stanza structures, ranging from four lines to
passages of 250 or more lines without interruption. Where Pumpurs
used four-, six- or eight-line stanzas, I have done the same. Later,
where Pumpurs used very long stanzas, I have returned to an
eight-line or four-line format, largely depending on the number of
syllables in a line. I have also sometimes inserted four-line
stanzas into sections otherwise consisting of eight-line stanzas, in
order to mark a turning point in the action.
Pumpurs also used differing metrical forms, the number of syllables
in a line ranging from six to eighteen. In my translation I have
used the iambus as the basic metrical unit throughout the entire
poem. The most common metrical form in my translation is iambic
pentameter. However, where Pumpurs used eight-syllable lines I have
done the same. In such cases I have also often switched to four-line
stanzas, in order to increase the "staccato" effect of the shorter
lines. The original Latvian is largely unrhymed. I have translated
into rhyming verse, mainly using the rhyme scheme a, b, a, b, c, d,
c, d. In the six-line stanzas the rhyme scheme is a, b, a, b, a, b;
in the four-line stanzas a, b, a, b.
LATVIAN PROPER NOUNS
With few exceptions, most noticeably Bearslayer's name (Latvian:
Lacplesis) and those of the Black Knight (Latvian: Tumais
bruninieks) and the Father of Destiny (Latvian: Liktena tevs), I
have not translated personal and place names, such as "Perkons" or
"Kegums", but have maintained the Latvian spelling. Thus, Laimdota
remains Laimdota, not "Laima's Gift", and Koknesis is not translated
into "Tree Bearer" or "Wood Carrier". This is because the original
Latvian names have a heroic ring about them, whereas English
translations run the risk of sounding ridiculous. Since the Latvian
gods and spirits will be unfamiliar to most English speakers I have
often inserted into the poem explanations of who they are (e.g.,
"The God of Thunder, Perkons").
NOTES ON PRONUNCIATION
The poem, as I have translated it, is meant to be read aloud,
although this is not essential. Because of the strict iambic metre
of the translation, every second syllable must be stressed. In most
places I have found English words for which this is compatible with
everyday pronunciation, at least in the Australian dialect that I
speak. However, it raises some problems for the pronunciation of
Latvian geographical and personal names. In this poem, all such
words start with a stressed syllable, as is usual in spoken
Latvian. However, stressing every second syllable may offend
against some readers' understanding of correct Latvian usage, I ask
for forgiveness in advance. The work is, however, a poem in the
English language, and the pronunciation suggested here and in the
Glossary is essential for preserving the iambic metre of the
English poetry.
The notes on pronunciation that follow are solely for the purposes
of reading this poem, and are not meant as a general guide to
pronunciation of the Latvian language. The syllable represented
phonetically as "-a" should be pronounced as in "bad",and "-ah" as
a very long "bad". The syllable represented as "-e" should be
pronounced as in "bed", "-o" as in "hot", "-oh" as in "throw", "oo"
as in "zoo", "ow" as in "bough", "-u" as in "hut" and "uh" as in
"book". Syllables in boldface should be stressed.
(a) All untranslated proper nouns, such as personal or place names,
start with a stressed syllable (e.g., Liga = Lee-gu). Where a name
has more than two syllables, the first and third are stressed in
order to maintain the iambic metre (e.g., Spidala = Spee-du-lu).
(b) The letter "o" is a diphthong ("oo-oh" or "oh-u"). However, as
a rule I have adopted a shortened diphthong, to avoid giving the
single letter "o" two syllables. Thus, it is usually pronounced
"wo". For example, the name of the Messenger of the Gods,
"Vaidelots", is pronounced "Vy-du-lwots", "Perkons" is pronounced
"Pah-kwons", and so on. Despite what has just been said, Laimdota is
pronounced "Laim-dwo-tu", and "Koknesis" is pronounced
"Kwok-ness-is", whereas Spidala is always pronounced "Spee-du-lu".
(c) The letter combination "ie" is also a diphthong, and is
pronounced "ee e". Thus, the letters "liel" (as in "Lielvarde") are
pronounced "Lee-ell".
(d) A final "e" is pronounced. Thus, for instance, "Lielvarde" is
pronounced "Lee-ell-var-de".
(e) Although it does not involve pronouncing Latvian words, "Latvia"
is prononced "Lat'vya", "Latvian(s)" "Lat'vyan(s)", and "Destiny"
Dest'ny". Many three-syllable words are pronounced similarly: e.g.,
"Daug'va" "trav'ler", etc.
GLOSSARY
To assist readers who are not familiar with Latvian geography and
mythology, I have prepared a brief glossary of names and places (see
p. 164). This includes guidance on how to pronounce the names for
the purposes of the present work.
SUMMARY
It is the turn of the 13th century, 800 years ago in Latvia. The
Baltic gods have gathered to consult the Father of Destiny about
their own fate and that of the Latvian people. Both are under threat
from invading German knights, who have been sent by the Pope to
christianize the Baltic region, under the command of Bishop
Albert. Perkons, the God of Thunder, calls on all the gods to guard
and nurture the Latvians, and they promise to do so, each in his or
her own way.
As the council is breaking up the Goddess Staburadze reveals that
she has rescued a young man from the River Daugava, where he was
cast down by two witches. She has taken him to her Crystal Palace
beneath the river in the whirlpool of Staburags, from which no human
can emerge alive. Perkons reveals that this youth is Bearslayer, who
will become a noble warrior under the protection of Perkons, and
will strive mightily against the forces of evil.
At the beginning of Canto II the action goes back in time to the
Castle of Lielvarde, shortly before the Council of the Gods
described in the previous canto. The son of the Lord of Lielvarde
reveals mighty strength, killing a bear with his bare hands. This
first heroic deed wins him the name "Bearslayer." (This young man is
the hero that Perkons revealed to the other gods in Canto I.) The
youth is not the true son of the Lord of Lielvarde, but a foundling
suckled by a female bear in the forest. (Although it is not directly
explained until almost the end of the poem, it is important to know
that Bearslayer has bear's ears, and that if these are cut off he
will lose his bearlike strength.) Bearslayer was brought to
Lielvarde as a baby by Vaidelots, a Messenger of the Gods, to be
raised until he reached manhood. After killing the bear he is sent
to study for seven years in the Castle of Burtnieks, in order to
learn the ancient wisdom of the Latvian race. Accompanied by the
good advice of his foster father, he sets off.
On the way to Burtnieks's Castle, Bearslayer visits the castle of
the Latvian Lord Aizkrauklis, where he is stunned by the beauty of
Aizkrauklis's daughter, Spidala. However, he watches her and
discovers that she is a witch. He follows her by hiding in a hollow
log on which she flies to the Devil's Pit, and witnesses evil rites,
as well as seeing the false holy man, Kangars, promise to serve the
Devil by working against the ancient gods and supporting
Christianity, because Christians are easier prey for the Devil. On
the journey back to Aizkraukle Bearslayer is cast down into the
whirlpool of Staburags in the River Daugava by Spidala and another
witch. From here he is rescued by Staburadze, as we already know
from Canto I, and taken to her Crystal Palace beneath the whirlpool.
With the help of the beautiful and virtuous maiden, Laimdota,
Staburadze nurses Bearslayer back to health. She reveals to him that
he has been chosen by the gods to fight against evil, especially
Spidala and Kangars, who are plotting in secret. Staburadze gives
him a talisman, a magic mirror, and Laimdota gives him a ribbon
decorated with an oak-leaf pattern. He leaves the Crystal Palace and
is duly turned to stone, as are all mortals, but is restored to life
by Perkons. He performs a second heroic deed, saving a boat that is
sinking in the raging River Perse by rowing with his bare hands, and
is befriended by a powerful youth, Koknesis. Together they ride to
Burtnieks, accompanied by the curses of Spidala.
Canto III opens with Spidala hurrying to the hut of Kangars to warn
him that Bearslayer was present in the Devil's Pit and saw the
shameful deeds. To prevent Bearslayer revealing that he and Spidala
are in league with the Devil, Kangars decides to lure the young hero
into a trap by provoking a war against the Estonian Giant,
Kalapuisis, certain that Bearslayer will rush into battle against
the invincible foeman and be killed. As Kangars explains this plot
to Spidala a terrible storm arises, and Spidala is unable to return
home.
The storm was sent by Perkons to destroy a ship just arriving at the
mouth of the River Daugava from Germany, in order to kill the German
missionaries it is carrying. Led by the priest, Dietrich, they have
come with the intention of forcing the Baltic people to accept
Christianity. However, the Livian fisher-folk of the Daugava estuary
rescue the passengers from the ship. Thus, they thwart the will of
Perkons, who had planned to drown the newcomers, and save the very
people who will eventually become their conquerors. The morning
after the storm, a fisherman brings Dietrich to Kangars, and an
alliance is forged, since both want to introduce Christianity,
although for differing reasons.
Years pass. Bearslayer and Koknesis study hard in the Castle of
Burtnieks. Bearslayer has a special reason to seek perfection:
Laimdota is the daughter of Burtnieks and has returned home to the
castle from Staburadze's Crystal Palace, where she and Bearslayer
met. They fall in love, but just as Bearslayer is about to ask for
her hand news arrives that Kalapuisis has entered Latvia and is
killing and laying waste. Burtnieks offers Laimdota's hand to any
warrior who can rid them of Kalapuisis, and Bearslayer rides out to
face him: The plot seems to be succeeding!
Bearslayer faces Kalapuisis in single combat, and defeats
him. However, just as Bearslayer is about to kill him, Kalapuisis
reveals a prophecy told him by his mother that a bear cub from the
Daugava, who is of noble rank and equal to Kalapuisis as a warrior,
will come and save the Latvians from their conquerors. The two
warriors realize that Bearslayer is this bear cub, and that they
have a common enemy-the Germans-and make peace, so that they can
work together against the invaders.
Successful in the Estonian war, Bearslayer returns to Burtnieks's
Castle with the other Latvian warriors, and they are greeted in song
by the local maidens. Laimdota places an oak-leaf wreath on
Bearslayer's head and sings of his might, promising to make him a
true and virtuous wife. Bearslayer replies in song that he will
live and die for Laimdota. Amid great joy and feelings of
brotherhood the warriors toast Bearslayer, and conclude that the
gods personally intervened on his behalf. This divine intervention
gives Bearslayer legendary status so that, instead of destroying
him, the plot added to his fame.
Once again, time passes while Bearslayer studies at the Castle of
Burtnieks. One night he notices in the fortress's undercroft a
trapdoor, left half-open to reveal a stone staircase leading
below. He goes down and follows a tunnel until he enters a large
chamber that he judges to be beneath the centre of the lake. He is
in the Sunken Castle that Laimdota had told him about. He discovers
Laimdota reading an ancient book. She explains to him that if a
mortal remains in the Sunken Castle overnight and survives until
morning, the castle will rise once more into the light of
day. Bearslayer resolves to carry out this heroic task and Laimdota
leaves him.
Midnight passes and the Sunken Castle grows cold. Bearslayer lights
a fire from broken wood lying around. Suddenly seven evil spirits
enter the room carrying an open coffin, in which an old man with
huge sharp teeth and long nails is lying. He begins to groan
horribly and complain that he is cold. Bearslayer cannot bear the
sound and hauls the man from the coffin to the fire, but the old man
tries to bite off Bearslayer's ears, knowing that without them
Bearslayer is weak. Bearslayer fights back and holds the old man in
the fire, saying that he will only let him go if the Sunken Castle
is raised to the surface.
At this, a whirlwind springs up and the seven evil spirits return,
led by Spidala. They attack Bearslayer and he is about to be
defeated when he remembers the mirror that Staburadze gave him. He
pulls it out and holds it in Spidala's face. A howling fills the air
and all the evil spirits turn to dust and are whirled round the room
in the whirlwind. The spirit of Viduveds, a wise man of ancient
times, appears in human form and greets Bearslayer, saying that the
young hero will save the Latvian people. Viduveds's handmaidens make
a bed for Bearslayer, and he falls into a deep sleep.
Next morning the people are amazed to see a castle standing on an
island in the middle of the lake. Laimdota tells Burtnieks that
Bearslayer has spent the night in the castle, and the old man
realizes at once that Bearslayer has broken the magic spell and
saved the Sunken Castle. Laimdota and Burtnieks enter the castle and
wake Bearslayer. He claims Laimdota as his bride, and Burtnieks
gives his blessing, saying that the union of the two clans
(Burtnieks and Lielvarde) will save the Latvians.
One evening, later, Laimdota reads to Bearslayer from the ancient
books found in the Sunken Castle. She reads how the ancient Latvians
were led to the Baltic Sea from a land far to the east by
Perkons. With the favour of the gods, they settled in a valley,
built a castle, and established a golden age on Earth.
However, this made the Devil jealous, and he commanded a whirlwind
to suck up a lake and deposit it in the valley. This was done and
the valley, including the castle, was drowned. The people would have
died too, but Liga, the Goddess of Song, saved them by using the
music of her kokle to open up under the lake a tunnel that led them
to safety. The castle is the one Bearslayer raised, and the tunnel
the one he used to enter the castle.
On another occasion, Laimdota reads to Bearslayer the story of the
creation. In eternal space there was once nothing except a celestial
light. In it lived God and a second mighty spirit-the Devil. At that
time the Devil still obeyed God, although he was already growing
rebellious. God decided to create the Earth and sent the Devil to
fetch a handful of slime. The Devil was curious and kept a second
handful for himself, hiding it in his mouth. When he brought the
slime to God, God commanded the slime to form the Earth, throwing it
down. The slime began to grow, and formed the level plains of the
Earth. However, the slime in the Devil's mouth also obeyed God and
grew until the Devil could no longer hold it in his mouth. He spat
it out and it fell to the newly created Earth, forming the
mountains.
From His own substance God created the Sun and Moon. He was so
pleased with the Earth and Sun He had just created that He also
created the first living creatures: the Sons of the Gods and the
Daughters of the Sun. The Moon took a gigantic Daughter of the Sun
as his wife, and the stars are their thousands of children. The Sons
of the Gods divided up the Earth among themselves.
The Devil grew more rebellious and began to defy God. A great
rivalry grew up between them, and the Devil tried in vain to outdo
God, who, however, always had the upper hand. Eventually, God
created humans and made them capable only of good, but the Devil
interfered and gave them the power to be evil as well as good. God
grew furiously angry at seeing His creation ruined, and banished the
Devil to Hell. There the Devil created evil demons and with them
rose up from Hell and fought against God and all good
spirits. Eventually, the Devil was defeated and driven back to Hell,
after Perkons intervened in the fight
Later Laimdota reads from the teachings of the guardian of the
Latvian race, in which he listed the tasks of worthy human beings:
to seek perfection of the human race, to fight against evil by
obeying the ancient teachings, to make just laws and drive out bad
rulers, and to love nature.
All Souls' Eve comes. The people of Burtnieks's Castle celebrate
this in the traditional Latvian way. Next morning, however, Laimdota
and Koknesis have vanished, and Bearslayer sets off to find them,
vowing never to return unless he is successful. Meanwhile, a German
ship has arrived at the mouth of the Daugava, and Dietrich and
Kangars persuade the the local Latvian Lord, Kaupa, to return in it
to Rome with Dietrich. Kangars stays behind, but knows that the
Germans' friendship is only a trick to gain control of Latvia.
The ship sails. Just then Bearslayer rides up. He knows full well
that Kangars and Spidala have kidnapped Laimdota, and demands that
they give her back. Spidala tells him that she is on the ship just
vanishing over the horizon. Kangars says that she and Koknesis are
lovers. Bearslayer does not believe this lie, although he
experiences some doubts, and rides off in deep despair. Spidala
gloats over his sorrow. She has her revenge, and Bearslayer's life
is worse than death.
Bearslayer returns to Lielvarde, his home. He is greeted warmly, but
his father sees that something is wrong. Bearslayer tells him all,
and his father consoles him with wise words of hope: Perhaps
Laimdota loves him still and will yet be saved. Bearslayer spends
his days roaming the cliffs above the Daugava brooding, and longing
to go with the waters down to the sea to fight against the North
Wind and meet the North Wind's Daughter. One day he vanishes, and
no-one knows where he has gone.
Canto IV opens with Kaupa in Rome. He is seduced by the wealth and
power he sees, doubts the old gods, and decides to embrace
Christianity and convert the Latvians. Back in Latvia, the people
labour long building a walled city for the Germans, who are now
present in large numbers-Riga. Once they have their fortress the
Germans begin to plunder everything they can get their hands on, to
pillage and to destroy. Full of bitterness, the Latvians realize
that they have been tricked.
Meanwhile, in Germany Laimdota is being held captive in a convent.
Spidala had tricked her into leaving her father's castle back in
Latvia by pretending to be her mother. Laimdota was then seized by
Spidala's minions, brought to Riga, and placed on the ship to
Germany as a prisoner. During the journey Dietrich tries to calm her
and tells her that she will soon be the Bride of Christ. Laimdota
replies that she loves Bearslayer, will not be forced to become
anyone else's bride and is, in any case, a mortal and not fit to
become the bride of Christ. Although hardened and without pangs of
conscience, Dietrich blushes at her virtuous answer, and leaves
her. Kaupa refuses to help her on the grounds that it is the will of
Destiny that she go to Germany. Soon both Dietrich and Kaupa forget
about her.
The convent prioress tries to persuade Laimdota to accept
Christianity and threatens to allow her to be seized by a local
count and used as a concubine. To escape this fate Laimdota pretends
to accept Christianity but, despite this, one night armed men break
into the convent and seize her. As they are about to carry her off
an unknown warrior appears and fights all the kidnappers on his
own. He kills all except one, and rescues Laimdota. She recognizes
him as Koknesis and they flee into the mountains. Along the way
Koknesis explains how he too was tricked into going on the ship to
Germany. Once in Germany, he heard that a Baltic woman was being
held in the convent and decided to rescue her, without knowing that
it was Laimdota.
The action turns to the Northern Sea, where Bearslayer is wandering
in a ship, lost on the way to Germany to seek Laimdota. The North
Wind's Daughter hears the sailors calling upon her in song, and she
comes to them in her own ship. She says that it would be best if
they came to her island to rest, before continuing their journey,
and Bearslayer agrees. They avoid the Castle of the North Wind,
where he is sleeping, perhaps for another month. Once he is awake,
the winter will set in and they will not be able to escape because
of the ice and storms.
The island is warmed by fires from the centre of the Earth, and the
sailors enjoy a pleasant stay. Eventually the North Wind's Daughter
tells them that her father is about to wake up and that they must
leave. She warns them not to return by the route that they came by,
because Bearslayer's enemies now know that he is using that route
and may be too strong for him. She describes an alternative route,
but warns of its great dangers, including the land of the dog-snout
ogres, the Kingdom of Dreams, the Hill of Diamonds, and the
Enchanted Isle. The sailors set off in the nick of time: The North
Wind has woken up and they are involved in a fearsome storm, from
which they barely escape.
They reach the island of the Dog-Snout Ogres, where they tie up.
Bearslayer goes ashore with a party of men to cut up and share the
meat of some deer he has already killed. They are at work when
suddenly the Dog-Snouts pour out of a cave and attack them. They
tear the men apart with their teeth and even Bearslayer is scarcely
able to save himself. He is wounded and seems doomed, until he
notices that no more Dog-Snouts are coming out of their cave. He
slips in to the cave and is able to defend himself with his spear in
its narrow opening. The Dog-Snouts then bring up large boulders and
block the entrance, trapping Bearslayer inside.
Back at the ship the sailors wait in vain for their comrades. Their
orders forbid them to go ashore and search for them. At the last
moment Bearslayer appears and tells them to disembark at once. They
do so, and escape the Land of the Dog-Snouts. At sea Bearslayer
explains what happened. He got out of the cave by digging a hole at
the rear with his spear. This took several days, but he found some
raw meat in the cave, and lived on that. The Dog-Snouts were busy
watching the front of the cave, and thus did not see Bearslayer as
he escaped at the rear.
They sail away, and reach the Kingdom of Dreams. This is where
Heaven and Earth come together, the gates of Paradise standing
alongside the entrance to Hell. This land is the location of the
Gardens of the Sun, where the Sun returns at dusk and rests at night
before setting off each morning. Under the protection of the Sons of
the Gods and the Daughters of the Sun they stay in the pleasant
Kingdom of Dreams for some time, but eventually set off again.
They travel in pitch darkness at first, but later see a tiny glint
of light, towards which they sail. They come closer and sight the
Hill of Diamonds, its peak glowing brilliantly. The ship docks and
the sailors rush on shore. Despite Bearslayer's warning, a sailor
climbs to the peak and vanishes. A second does the same. A third
ties himself to a rope and is pulled back by his comrades as he is
vanishing. He is saved, but never speaks again.
They sail away and encounter fair winds and weather. Fog obscures
the course and they suddenly emerge close to a beautiful
island. Bearslayer realizes that this is the Enchanted Isle the
North Wind's Daughter warned against, from which no ship can
escape. They try to sail away but are drawn to the island until the
ship runs up on its shore.
Canto V continues on the Enchanted Isle. There is no sign of life,
except for a track leading from the forest to a bridge and, at the
seaward end of the bridge, a beautiful palace. Inside is a sumptuous
meal, and in a second room soft beds for all. The sailors fall upon
the food and then all go to bed. Bearslayer arms himself and stands
guard at the end of the bridge.
At midnight a rider comes out of the forest. It is the Three-Headed
Demon. He speaks aloud, revealing that he hates Bearslayer, but
believes that his enemy is far away, trapped on the Northern Sea. At
this Bearslayer roars that he is there. The demon challenges
Bearslayer to fight and show his strength. They ride into the thick
forest where the demon blows down the trees, so that they will have
a clearing in which to fight: One breath clears an area three miles
across! They fight and the demon's blows drive Bearslayer into the
ground up to his knees. None the less, Bearslayer prevails. He then
returns to the palace at the bridge and lies down to sleep. Nothing
further disturbs their rest that night.
The next night Bearslayer again stands guard. Again, at midnight a
rider comes out of the forest. This time it is the Six-Headed Demon,
who also hates Bearslayer and believes that he is lost on the
Northern Sea. Again Bearslayer challenges the demon, who clears the
forest by blowing down trees, this time six miles around. They
fight and Bearslayer is driven into the ground to his hips, but
still wins with some difficulty.
The third night, before going on guard, Bearslayer tells the others
that he may need their help. He places Staburadze's mirror on a
table alongside a bowl of water, and tells them that if, during the
night, the water turns to blood, they must bring the mirror to his
aid. At midnight the Nine-Headed Demon appears at the
bridge. Bearslayer and the demon fight in a clearing nine miles
across, and Bearslayer is driven into the ground to his armpits. He
looks in vain for help from his shipmates, and is about to be
defeated. Desperate, he throws his club three miles through the
window of the palace where the others are sleeping. This wakes them,
they see that the water has turned to blood, and they hasten to
bring Bearslayer the mirror. In the nick of time he shows the demon
the mirror, and it falls down frozen. Bearslayer climbs out of the
ground and kills it.
To be sure that the island is safe they search it, and discover a
beautiful valley in which is a well of clear water, alongside it a
leafy apple tree with magnificent fruit. The men want to drink, but
first Bearslayer thrusts his sword into the water, marking a
triangle. There are screams and the water turns to blood, but soon
clears and they drink in safety. After this, the men want to eat
apples, but Bearslayer grows angry, saying that they are not there
to pick fruit. He threatens to cut down the tree with his sword,
but suddenly a voice from the tree begs for mercy. Bearslayer steps
back in surprise and the tree turns into a beautiful young woman. To
Bearslayer's horror, it is Spidala.
Spidala throws herself at his feet and begs for mercy. She swears to
make good all her wicked deeds, and never to do evil again.
Bearslayer grants her her life - he fights demons and giants, not
women! Spidala tells him that Laimdota and Koknesis are loyal and
pure, and reveals how she and Kangars tricked them into going to
Germany. She also reveals how the Old Witch cast a spell on the
island to draw in ships. Once trapped on the island's shore the
ships' crews sink into a deep sleep. This is the spell that drew
Bearslayer's ship to the island, where the witch intended to trap
him. The three demons were her sons. On hearing of their death the
Old Witch set a trap by changing herself into the well and Spidala
into the apple tree. However, when Bearslayer plunged his sword
into the well he killed the witch, and thus broke the spell on
Spidala.
Spidala reminds Bearslayer that it is his duty to return to Latvia
and drive out the marauding Germans. She yearns to help, but is
trapped in a pact with the Devil. Bearslayer realizes that she is
truly repentant and wants to help her. Suddenly he remembers the
little package that he brought with him as a souvenir of the Devil's
Pit, and orders some sailors to fetch it and give it to her. When
Spidala sees it she is overjoyed: It is her contract with the Devil,
and she is now free! They go to the beach, where Spidala releases
the ships and sailors trapped on the shore. Suddenly, among the
people released, Bearslayer sees Koknesis and Laimdota!
Koknesis and Laimdota tell the story of their escape from
Germany. They too were drawn on shore on the Enchanted Isle by the
Old Witch, and put into a long sleep. Spidala hangs back, but
Bearslayer tells the others that it was she who broke the spell on
them: They thank her, and the four swear eternal friendship.
Spidala shows them around the island, which she knows well, and some
of the awakened people decide to live there for good. Eventually,
however Bearslayer, Koknesis, Laimdota and Spidala decide to leave.
The evening before they depart, Koknesis wanders back to the well in
the valley. He sees Spidala burn her pact with the Devil. She asks
him to keep this a secret. He agrees, but in turn tells her his
secret: He loves her and wants her to marry him. She eventually
agrees. The four set off back to Latvia on Bearslayer's ship, and on
the way Koknesis and Spidala tell Bearslayer and Laimdota about
their love. These two are overjoyed. After a long journey they sight
Latvian shores, and eventually sail into the mouth of the Daugava.
Canto VI opens with Midsummer's Eve in Latvia. The people are called
together by the Midsummer Priests. They bring offerings for the gods
and gifts for each other, and gather around fires on the Azure
Mountain. They pray for blessings for the coming year, and pay
respect to the spirits of their ancestors. The oldest priest calls
on them to live together in harmony, and many grudges are settled
with a handshake. The young men and women begin to dance together.
While the young people celebrate, the Clan Chieftains meet in
council on the Azure Mountain. They are concerned because the
prophetic writings kept in the Sacred Grove on the mountainside
predict calamity. Lielvardis arrives and reveals that the German
knights have captured a number of Latvian stockades and built their
own stone castles, and are imposing Christianity at the point of the
sword. His own fortress, Lielvarde, has been seized. Bishop Albert
is bringing more knights from Germany to take over all Latvia. At
this moment Bearslayer appears, together with Koknesis, Laimdota and
Spidala. Bearslayer is elected leader of the Latvian warriors. All
pledge themselves to fight to free their land, and return to their
homes to prepare for war.
Bearslayer and Laimdota, as well as Koknesis and Spidala, are
married at the Castle of Burtnieks, Laimdota's home. There is a
great wedding celebration, but this is cut short by Burtnieks, who
tells them that they will soon be at war. The new couples have
little time for wedded bliss before the men have to set off to fight
the German invaders, and Laimdota and Spidala, refusing to be
separated so soon from their new hus- bands, set off with them. The
Latvian host gathers and marches on Turaida. On the way, they
eliminate German infestation whenever they encounter it.
Alarmed by the Latvian uprising, many Germans have fled to Turaida
and taken refuge in the stone castle built there by the Germans. The
Latvians lay siege to the castle, and eventually are able to scale
the walls at night and fight on the ramparts. A fearful battle
ensues, with heavy losses on both sides. Bearslayer kills many
Germans and, realizing that he is too strong for them, the Germans
surrender. Among those captured is Dietrich, who is handed over to
the locals for punishment. However, he tricks them into setting him
free. They now march on Lielvarde, Bearslayer's home, where the
German knight, Daniel, has built a stone castle. Just before they
arrive, Daniel invites the chieftains of some Latvian clans that had
fled into the forest to a parley. However, once he has them in a
great pavilion he locks them in and sets fire to it. The elders cry
for help as Daniel and his men watch in glee from the castle walls.
In the nick of time Bearslayer arrives with his army. He rescues the
chieftains and attacks the German castle. The Germans fight hard but
are defeated, and all except Daniel are slaughtered. He is handed to
the local people for punishment, and they throw him into the Daugava
tied to a plank. Bearslayer re-establishes himself at Lielvarde
Meanwhile, Albert has returned to Germany to recruit more
knights. He leaves Kaupa in charge in Riga, to where most Germans
have now retreated. All seems well for the Latvians, and Bearslayer
and Laimdota settle down to married life together. The others too
return to their homes, thinking to live out their lives in peace.
Springtime comes, and the Latvians have little thought of war. Even
Kangars is working in his garden. His life is bitter: He receives no
honour from any one, any more. He knows that death will bring him
the torments of Hell, while his remaining days of life are wracked
with the knowledge of his own wickedness. One day Dietrich comes to
him and asks him to communicate with evil spirits to discover the
source of Bearslayer's strength. Kangars says that it is no concern
of his that Bearslayer is killing Germans, but that he has his own
reasons for wanting to destroy the young man. He wrestles with
demons for three days and nights without sleep, and they reveal to
him the secret of Bearslayer's strength-his bear's ears.
Among the new knights brought back from Germany by Albert is the
Black Knight. He is already experienced in doing wicked deeds in
Germany. He claims to be the son of a witch and immune to harm from
wounds. One day Kaupa takes a party of knights, including the Black
Knight, to Lielvarde, and asks for admission, saying that he wishes
to make peace between the Latvians and Albert. Bearslayer wants
peace and the Germans are admitted. They are treated well, and
Bearslayer organizes a tournament to entertain them.
In the tournament, both Bearslayer and the Black Knight defeat their
opponents, and the Black Knight suggests that they fight each other.
Bearslayer refuses, although he does not want to insult the Black
Knight. The Black Knight then says that it would hardly be a test of
his strength to fight Bearslayer, any way, despite all Bearslayer's
boasting. Stung by this, Bearslayer seizes his sword and the two
fight.
At first Bearslayer thinks that it is mere sport, but the Black
Knight fights with great vigour, and suddenly cuts off one of
Bearslayer's ears. Enraged, Bearslayer now attacks in earnest, and
with a terrible blow of his sword splits open the Black Knight's
armour and wounds him. However, his sword breaks. Seeing this, the
Black Knight attacks again, and cuts off Bearslayer's other ear.
Terribly angry, Bearslayer seizes the Black Knight and they wrestle
together. In their fight they stumble to the very edge of the high
cliffs above the River Daugava. Bearslayer's men look on, grown pale
with apprehension and rooted to the spot with fear. Three times
Bearslayer lifts up the Black Knight, but each time the German kicks
free. Finally, Bearslayer throws him over the cliff into the river's
depths, but the Black Knight drags Bearslayer with him. Weighed down
by the knight's heavy armour, they sink to the bottom. At this
moment the waves roar and an island rises up in the river. In the
castle, Laimdota, who had had a premonition of disaster, shrieks and
ends her own life.
Soon, the Latvian heroes are defeated one by one by the Germans, for
whom they are no match without Bearslayer. The Germans establish
themselves as harsh masters, and the Latvian people are plunged into
centuries of slavery. However, for them Bearslayer is not dead, but
sleeps beneath the island in a golden bed.
Even today, sometimes at midnight boatmen on the Daugava see two
shadowy figures locked in struggle on the cliffs above the river,
while in the ruins of the old castle of Lielvarde a little flame
burns. The figures struggling on the cliff top are Bearslayer and
the Black Knight, and the flame in the castle is Laimdota. Each
time they fight the two warriors plunge together into the
river. There is a terrible scream in the castle, and the flame goes
out.
However, the day will come when Bearslayer will defeat the Black
Knight and cast him down alone into the river to drown. On that day,
the Latvians will be free!
BEARSLAYER
CANTO I
THE REVELATION OF BEARSLAYER
Scene 1: The Council of the Baltic gods
The gods gather
In azure vaults of heaven soaring bright,
In lofty castles filled with endless joy,
The God of Thunder, Perkons, dwells in light,
And pleasure knows whose sweetness cannot cloy.
The Baltic gods in council gathered there,
Of Destiny's Father tidings to debate.
His will decides the hues-both dark and fair-
And sets the fickle course of mortal fate.
The steeds of Perkons saddled in the court,
With trappings glowing waited in the morn;
The sun's first rays a dazzling glitter brought,
As polished harness glinted in the dawn.
And Patrimps, God of Plenty, held in yokes
His beeswax-yellow steeds with flowing manes;
Of golden stalks his wingèd chariot's spokes-
Its course ensures the timely suns and rains.
Dread Pakols, God of Death, had horses black,
Yoked closely to his sledge of human bones;
Of ribs the runners, driver's seat and back,
Shinbones as shafts, arrayed in sombre tones.
While Antrimps, of the Sea, had steeds all scaled,
And chariot swift of reeds of ocean green.
Of shells whose beauty yet was still unpaled
Its supple seat was formed, as could be seen.
And Liga fair, the Goddess of sweet Song,
In flower-decked chariot seated high in state,
By swiftest horses queen-like drawn along,
With Pukaitis passed through the Rainbow Gate.
The Gods' proud Sons, all mounted brave and bold,
On fiery steeds into the courtyard rode.
Their saddles shone, their bridles gleamed with gold,
With diamond bits their snorting horses glowed.
Soon Austra, Morning Goddess, came in haste,
And Laima too, the greatest Goddess there,
While Tikla, Virtue's Goddess stern and chaste,
Thence travelled fast, bedecked with roses fair.
Last, drawn by prancing stallions swift and strong,
Up came the beauteous Daughters of the Sun.
Firm holding golden reins they dashed along;
A flower-strewn course their chariots thence had run.
And Destiny's Father, grizzled deathless might,
Was seated high upon the Diamond Throne,
With Perkons there and Patrimps on the right,
While Pakols stern and Antrimps stood alone.
Close, Pukaitis and Liga both were near,
Then of the Gods the Sons, arrayed as one.
With Austra, Laima, Tikla standing clear,
And last, the beauteous Daughters of the Sun.
Behind, a host of lesser godlings stood,
Who to the Council with the rest had come,
Because all Baltic spirits fair and good
With earnest presence added to the sum.
The grim tidings
Then Destiny's Father, grizzled deathless might,
Arose up lordly from his sacred throne-
In godly throng yet still a noble sight,
This warning message spoke in sombre tone:
"To life a new eternal light was born!
On Earth there walked a wondrous form sublime.
A mighty spirit now was come to warn,
And bless the Earth in His appointed time."
"Both wise and holy, fitly men He taught
That mortal folk the gods all honour owe.
To seek to live like gods themselves they ought,
And virtue pure with seemly goodness show.
The evil ones, who deeply feared His strength,
Rose up against Him in a demon pack.
But Hell itself though fighting fierce at length,
Yet could not stop His march nor hold Him back."
"This hero rose from death upon the cross,
He lived again and found surpassing fame.
His fate well known will live and know no loss;
In human parlance 'Christ' now is His name.
Now, many peoples living on the Earth
Accept His word but see not what portends;
For humankind in shame denies His worth,
His message twists to serve unworthy ends."
"The Baltic too has reached the fateful hour
When Strangers bring the faith once taught by Him-
But ancient gods possess the boundless power
To bend the mortal mind to suit their whim."
The pledges of the gods
Now Perkons rose, his strength at last to wield,
And spoke: "Immortal and almighty both,
Yet still the gods to Destiny's will must yield.
But none the less I offer here this oath:
In my strong care the Latvian folk I hold,
And all good teachings here permit to stand.
Though good, Christ's message clearly yet is old,
For from the East these teachings reach our land."
"But those who bear His message to our shores
Have come to us to serve a different view.
To conquer Baltic regions is their cause,
To make our people slaves their purpose new.
I will oppose their plan against our folk,
And, surely as I split this mighty rock
Or shake asunder trees of stoutest oak,
This goal the Baltic folk will safely mock."
"With passing time, its passage soon or late,
My bolts of lightning on the foe will rain,
On all who seek as slaves my people's fate
And strive to crush our spirits for their gain.-
But when the springtime comes with climate fair,
To Latvia's folk sweet showers I will send,
By day will give them clean refreshing air,
And to the darkness sparks of light will lend."
"To them in nature I will stay close by;
My voice of thunder in the sky will ring.
Of Perkons strong the name will never die;
The Latvian folk will ever of it sing.
I wish here now you other gods, apace,
Will follow close upon my guiding will,
And each one swear, at proper time and place,
For humankind a promise to fulfil."
Now Patrimps, speaking, rose and left his seat:
"The Baltic is a fruitful, fertile land;
I give its people golden ears of wheat,
That, richly growing, ripen where they stand.
The Latvians here from fecund Baltic fields
Will gather in a harvest full and rich.-
But foreign ploughs and sickles seeking yields
Their blades will break upon the rock-strewn ditch."
Then Antrimps spoke and gave this message sage:
"The Baltic waters boil and heaving swirl,
The winter winds in endless anger rage,
And round great rocks the currents lashing whirl,
And ships of foreign foes dash on the crag.
The Baltic Sea will smash them as I please,
Until the Baltic people's noble flag
Throughout the world will wave upon all seas."
Then, adding more, grim Pakols sternly spoke:
"Brave Baltic souls will soar to Heaven's space,
A joyous home for Latvia's gallant folk.
But Hell for Strangers is the proper place-
Beneath the Northern Lights, though fighting still,
Their craven hearts will tremble with my fear.
But I will show accordance with your will,
And bless the souls of Latvia's children dear."
Liga's gift of song
Soon all the gods, in proper order each,
Had sworn an oath to Perkons in his might.
Now Liga rose, to all her view to teach,
And spoke as follows in the Council's sight:
"I truly count myself as near the least,
Among the gods who love the Baltic race.
But in my name the Latvian people feast,
For Destiny gives to me a favoured place."
"In Latvians all through long eternal time,
Will never die the spirit of sweet song;
They will endure in every age and clime,
Their spirits sing through joy and sorrow long.
Of Liga here the name will stay alive,
Eternal in the people's joyous rhyme.
The ancient gods will surely still survive,
Who otherwise would fade with passing time."
"You Perkons, Laima too, and all the rest,
Will live on, known forever in your fame.
The Baltic people will at my behest
Sing songs heroic that preserve your name.
Throughout the future, song will bring them cheer,
And give them lightened spirit that, once more,
They take up arms to serve their homeland dear,
And for the cause of freedom go to war."
Scene 2: Bearslayer's destiny is revealed by Perkons
Staburadze tells of a wonder
These vows the Council brought now to its close-
Their homeward paths the gods departing sought.
When Staburadze last of all arose,
And with these words portentous tidings brought:
"I came this day straight from my palace home,
With eager news of what my eyes there saw.
It happened in the seething waters' foam,
The raging vortex of the maelstrom's maw."
"I sat aloft and spun the mists of night,
On Staburags's crag enthroned on high.
The shuttle filled and in the morning's light,
At cock's first crow the blushing dawn was nigh.
Then came two witches riding in the air,
Lit by the sun they flew in dawn's pale gleam;
On oaken branches twisted, gnarled and bare,
Across the Daugava sped above the stream."
"And down into the pool a staff they cast,
One of the two they through the heavens rode.
Then on the other homeward sped off fast,
To seek again their dread and drear abode.-
To learn the reason for this secret deed,
To look into the whirlpool's depths and see,
I flew down straight, and took of all good heed,
And drew the whirling branch secure to me."
"Then what strange sight before my eyes took form!
A handsome youth revealed in morning's grey,
Who lay within the log, his skin still warm,
Though swooning in a deathly faint he lay.
Forth from the log I drew the gasping lad,
And bore him to my home beneath the swells,
Within its crystal halls now warmly clad,
I laid him down upon a bed of shells."
"When signs of life with surging joy I saw,
To tell of this I hastened hence to you;
To learn great God of Thunder of your law,
To know your will and seek your further view.
For humankind within the maelstrom's jaws
Must lie for ever, turned to lifeless stone.
Our Staburags, augmented without pause,
Has by such plunder ever vaster grown."
"This youngster now I do desire to take
To dwell with me inside my castle gate.
For if he venture from the sacred lake,
To turn at once to stone will be his fate.
But in my Crystal Palace he can bide,
In human form the bloom of youth to see,
There, raised to safety from the river's tide,
To live his life in harmony with me."
Stern Tikla chaste, with strict words ever rife,
Spoke thus, fair Staburadze to berate:
"Perhaps to have eternal godly life
Our sister now does judge a tedious fate.
She does not wish so long alone to mourn
And wash the cliff with flood of bitter tears.
She wants the youth of human parents born,
And with him yearns to spend the passing years."
Though Staburadze blushed at Tikla's word,
She did not yield nor shrink back from the blow.
"You err, stern Tikla, make a charge absurd.
The circumstances clear and plainly show,
The youth is not a normal mortal man.
I want to keep this lad with me alive,
That, chosen by the gods, his life's whole span
He will against the powers of darkness strive."
Perkons reveals his purpose
At last wise Laima uttered up her view:
"To me its plan the future must reveal.
Thus, I will look to see what it will do:
His lot from me the fates may not conceal."
"Women, enough! Yield place! Be silent all,"
The Thunder God in raging anger cried.
"This youth is chosen not to heed your call,
But serves the goals of my surpassing pride.
The witches down into the whirlpool cast
Bearslayer, son of Lielvarde's Lord;
You, Staburadze, wisely hastened fast;
You rescued him and this must all applaud!"
"Depart at once back to your Crystal Throne,
And take him in and give him seemly care,
That this fair lad may not be turned to stone,
But mend apace and flourish with you there.
You Laima too will care for this young man,
And guide him rightly, so that soon or late,
His life will follow and fulfil my plan,
To serve the gods and meet a hero's fate."
To close the Council now the time was right;
The Baltic gods in pomp departed all.
Will Destiny's father, grizzled, deathless might,
Again such sacred wisdom ever call?
CANTO II
BEARSLAYER BEGINS HIS LIFE AS A HERO
Scene 1: The first heroic deed
The slaying of the bear
Since ancient times, in fruitful Baltic lands,
Where flows the Daugava in its winding bed,
And in the fields the barley ripening stands,
A life of joy the Latvians all have led.-
Upon the bank once stood by Kegums town,
Of Lielvarde's Lord the famous halls.
There yet today a cataract pours down,
And through the cliffs into the river falls.
Where springtime's spirit kind on nature smiled,
A wonder came on its appointed day:
The land was waking fast from winter mild,
And cheerful folk their labours deemed but play,
While tones of youths and maidens blushing coy
Mixed with the song of birds to greet the morn.
All felt within them nature's perfect joy,
In ancient times to blissful freedom born.
The Lielvarde Lord strolled in the field,
Together with his son, a lad full fair;
But eighteen youthful summers was the yield,
The span of time that graced the Lord's young heir.
The old man ever sought his son to show
In nature how the Godhead close by stands,
And in its rhythms mighty powers flow,
In heavens, waters, forests, and the lands.
Conversing thus, unmarked their path they found
Into the shadows at the forest's verge;
The old man sat to rest upon the ground,
Beneath the oaks where woods and meadow merge.
When all at once, with angry gnashing jaws,
A savage bear from out the forest ran.
To save himself the old man had no pause-
His life's last breath due in a moment's span.
The young man turned in haste with swiftness rare;
He seized the creature by its gaping jaw,
With mighty strength he tore apart the bear-
A baby goat had troubled him no more.
When thus his son revealed such godlike power,
The old man trembling uttered up this view:
"You are the chosen hero, shown this hour,
As prophesied in ancient times for you."
Bearslayer's origins are revealed
"Full eighteen years ago, this very day,
A little boat ran up upon the land,
And from it stepped a sage both old and grey,
Who held secure an infant in his hand.
Though agéd, still with youthful step he strode,
My task in Fate's great purpose soon laid bare:-
To take this sturdy boy to my abode,
And raise him, teach and train him as my heir."
"This sage was Vaidelots, sent by the gods,
To tell how, deep within the forest wild,
A human babe was found against all odds,
And that a she-bear's milk sustained the child.-
For him, as told, it is the gods' firm will,
To be a hero and to strive for right;
His name with fear the wicked heart will fill,
And evil-doers, trembling, put to flight."
"'There in the West,' his further wisdom said,
'Against the God of Thunder risen stands
A fearsome herd of raging monsters dread,
Whose cross-shaped horns rip at the eastern lands.
The gods will fight, and they will live on all,
But from our people freedom will be lost.
Our famous heroes struggling brave will fall,
Against the foreign foe will pay the cost.'"
"'I Vaidelots a lengthy life have had,
In Romove's sacred grove of oak;
A thousand joyful messages, or sad,
I brought to chieftains or to lesser folk.
This is the worst, this news I bring,
Make known to you, oh Lielvarde's Lord,
More difficult for me no other thing,
That is a part within my life's rich hoard.'"
"'Yet do not grieve, oh countryman, but know:
Remembering the deeds of men of yore,
As ages pass the people's strength will grow,
And battles won will free our race once more.
Though Destiny now not even lets me see,
How long the yoke that on our people falls.-
Behold, the fading sunlight summons me,
The golden Baltic sun my farewell calls!'"
"Wise Vaidelots now ceased, his message brought,
And in his boat he hastened to depart.
Upon the bank I stood in deepest thought,
The herald's passage marked with heavy heart.
The Daugava now, in Kegums rapids' spray,
Tossed hard the little boat upon the stream.
A fading light came from the sun's last ray,
The herald's boat fast faded in its gleam."-
"The years since then are gone in time's long span,
While Destiny's will I solemnly bore through.
The gift of Vaidelots is grown to man,
You are that sturdy boy; the child was you!
From this day forth, in honour of your deed,
'Bearslayer' is your name, most surely meet.
You saved your father in the hour of need;
The world has seen your first heroic feat."