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The ancient chronicle which relates these events does not tell us whether Trastevere was taken by assault after a three-days' struggle, but merely relates that the Romans unanimously renounced Benedict, and elected Bishop John of the Sabina to the papacy as Sylvester III. John also owed his elevation to the gold with which he bribed the rebels and their leader, Girardo de Saxo.
When nothing more adventurous befell, he chopped down trees for the cloister hearths. But oftener the clash of arms echoed in the quiet halls, or the peaceful brethren crossed themselves as they watched him break an unruly horse in the cloister fen. Saxo tells us that he swam easily in full armor, and in more than one campaign in later years saved drowning comrades who were not so well taught.
The idea of dismembered bodies of children is indeed absent; but the whole passage in Meriadoc is so suggestive of what we find in Saxo, even to the hiding of a dog, whose name is given, in an "ilex," that it would be remarkable if there was no connection between Saxo's story and Meriadoc.
The story which Saxo tells of his driving into battle with Harald War-tooth, disguised as the latter's charioteer Brun, and turning the fight against him by revealing to his enemy Ring the order of battle which he had invented for Harald's advantage, is in thorough agreement with the traditional character of the God who betrayed Sigmund the Volsung and Helgi Hundingsbane.
This traditional escape of the two lads from the Scyths should be compared with the true story in Paul the Deacon of his little ancestor's captivity and bold and successful stroke for freedom. "Disguise" plays a great part in the folk-tales used by Saxo.
The giants now resolved to attack Ansegard; and Woden, under the name of Yggr, warned the gods, who recall him after ten years' exile. But for Saxo this part of the story of the wars of the gods would be very fragmentary.
The first impulse towards this work by which Saxo was saved, is found in a letter from the Bishop of Roskild, Lave Urne, dated May 1512, to Christian Pederson, Canon of Lund, whom he compliments as a lover of letters, antiquary, and patriot, and urges to edit and publish "tam divinum latinae eruditionis culmen et splendorem Saxonem nostrum". Nearly two years afterwards Christian Pederson sent Lave Urne a copy of the first edition, now all printed, with an account of its history.
This maxim, begotten by Interest upon Legality, established itself both in Scandinavia and Arabia. It marks the first stage in a progress which, if carried out wholly, substitutes law for feud. In the society of the heathen Danes the maxim was a novelty; even in Christian Denmark men sometimes preferred blood to fees. MARRIAGE. There are many reminiscences of "archaic marriage customs in Saxo."
There are a certain number of stories, which only occur in Saxo and in our other Northern sources with attributions, though they are of course legendary; such are: The "Everlasting Battle" between Hedhin and Hogne, a legend connected with the great Brisinga-men story, and paralleled by the Cordelia-tale among the Britons.
This statement is freely taken for granted three centuries afterwards by Urne in the first edition of the book , but is not traced further back than an epitomator, who wrote more than 200 years after Saxo's death. Saxo tells us that his father and grandfather fought for Waldemar the First of Denmark, who reigned from 1157 to 1182.
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