VOYAGE DE CHARLEMAGNE À
JÉRUSALEM ET À CONSTANTINOPLE
. A chanson de geste belonging to the King Cycle. Few of the many critics who have
studied the Voyage (also known as the Pèlerinage de Charlemagne) agree on its date of
composition, although most would place it in the 12th century. The unique manuscript
disappeared from the British Museum in 1879 or 1880. Since then, critical editions have
been based on E.Koschwitz’s editions, particularly on his diplomatic transcription. First
edited and published by Francisque Michel in 1836, the Voyage comprises 870 twelve-
syllable lines.
Charlemagne, with his twelve peers and many knights, leaves Paris for Jerusalem and
Constantinople, after the queen has publicly stated that Hugo the Strong, emperor of
Constantinople, has more presence when wearing his crown than does her royal husband.
Full of anger, Charles decides to prove her wrong and to avenge himself. Riding mules
and carrying staffs, the Franks first stop at Jerusalem, where the patriarch gives them
many relics. Charles and his retinue finally reach Constantinople, where they are
bedazzled by Hugo’s wealth and power. At a banquet, Oliver is struck by the beauty of
Hugo’s daughter. In their chambers at night, the Franks boast drunkenly of being able to
carry out incredible feats of strength and skill. A spy hidden in the chamber reports to
Hugo. Enraged, the emperor decides to force the Franks to carry out their boasts or be
executed. The Franks pray to God, who sends an angel to reprimand them but also to
assure them they will be successful. Oliver, who has said he will make love a hundred
times during the same night to Hugo’s daughter, is the first to be asked to comply. He
succeeds thanks to a false statement made by Hugo’s daughter. Two more boasts are
fulfilled before Hugo agrees to become Charlemagne’s liegeman. As both kings proceed
side by side, it becomes apparent that Charles wears his crown a little higher than Hugo.
Returning to Saint-Denis with many relics, Charles forgives the queen.
Though literary critics have divergent interpretations of this chanson, many agree that
it is a comical work exploiting the heroic tradition. The poet, it seems, wants to entertain
his audience, using humor and a bantering tone. Several critics consider the Voyage to be
a caricature and a parody of other chansons de geste. The poet may have been familiar
with a chronicle, the Descriptio qualiter Karolus Magnus clavum et coronam Domini a
Constantinopoli Aquisgrani detulerit qualiterque Karolus Clavus hec ad Sanctum
Dionysium retulerit, that describes the relics of the Passion and tells how they reached the
treasury of Saint-Denis.
Jean-Louis Picherit
[See also: FIERABRAS; GAB; KING CYCLE]
Aebischer, Paul, ed. Le voyage de Charlemagne à Jérusalem et a Constantinople. Geneva: Droz,
1965.
Burgess, Glyn S., and Anne E.Colby, eds. and trans. The Pilgrimage of Charlemagne and Aucassin
and Nicolette. New York: Garland, 1988.
Medieval france: an encyclopedia 1828