German qualities, however, express themselves more fully in two Gospel versions, the first the famous Saxon _Heliand_ (cir. 835), (which follows Tatian’s “Harmony”); the second the somewhat later _Evangelienbuch_ of Otfrid the Frank. They were both composed in alliterative verse, though Otfrid also made use of rhyme.[235] The martial, Teutonic ring of the former is well known. Christ is the king, the disciples are His thanes whose duty is to stand by their lord to the death; He rewards them with the promised riches of heaven, excelling the earthly goods bestowed by other kings. In the “betrayal” they close around their Lord, saying: “Were it thy will, mighty Lord of ours, that we should set upon them with the spear, gladly would we strike and die for our Lord.” Out broke the wrath of the “ready swordsman” (_snel suerdthegan_)[236] Simon Peter; he could not speak for anguish to think that his lord should be bound. Angrily strode the bold knight before his lord, drew his weapon, the sword by his side, and smote the nearest foe with might of hands. Before his fury and the spurting blood the people fled fearing the sword’s bite. The _Heliand_ has also gentler qualities, as when it calls the infant Christ the _fridubarn_ (peace-child), and pictures Mary watching over her “little man.” But German love of wife and child and home speak more clearly in Otfrid’s book. Although a learned monk, his pride of Frankish race rings in his oft-quoted reasons for writing _theotisce_, _i.e._ in German: Why shall not the Franks sing God’s praise in Frankish tongue? Forcible and logical it is, although not bound by grammar’s rules. Yes, why should the Franks be incapable? they are brave as Romans or Greeks; they are as good in field and wood; wide power is theirs, and ready are they with the sword. They are rich, and possess a good land, with honour. They can guard their own; what people is their equal in battle? Diligent are they also in the Word of God. Otfrid is quite moving in his sympathetic sense of the sorrow of the Last Judgment, when the mother from child shall be parted, the father from son, the lord from his faithful thane, friend from friend--all human kind. Deep is the mystic love and yearning with which he realizes Heaven as one’s own land: there is life without death, light without darkness, the angels and eternal bliss. We have left it--that must we bewail always, banished to a strange land, poor misled orphans. The antithesis between the _fremidemo lant_ (_fremdes land_) of earth, and the _heimat_, the _eigan lant_ of Heaven, which is home, real home, is the keynote strongly felt and movingly expressed. BOOK II THE EARLY MIDDLE AGES CHAPTER X CAROLINGIAN PERIOD: THE FIRST STAGE IN THE APPROPRIATION OF THE PATRISTIC AND ANTIQUE