The Story of Siegfried. Baldwin JamesЧитать онлайн книгу.
and men went in and out and feared no wrong. King Volsung had a dwelling in the midst of fertile fields and fruitful gardens. Fairer than any dream was that dwelling. The roof was thatched with gold, and red turrets and towers rose above. The great feast-hall was long and high, and its walls were hung with sun-bright shields; and the door-nails were of silver. In the middle of the hall stood the pride of the Volsungs,—a tree whose blossoms filled the air with fragrance, and whose green branches, thrusting themselves through the ceiling, covered the roof with fair foliage. It was Odin’s tree, and King Volsung had planted it there with his own hands.
“On a day in winter King Volsung held a great feast in his hall in honor of Siggeir, the King of the Goths, who was his guest. And the fires blazed bright in the broad chimneys, and music and mirth went round. But in the midst of the merry-making the guests were startled by a sudden peal of thunder, which seemed to come from the cloudless sky, and which made the shields upon the walls rattle and ring. In wonder they looked around. A strange man stood in the doorway, and laughed, but said not a word. And they noticed that he wore no shoes upon his feet, but that a cloud-gray cloak was thrown over his shoulders, and a blue hood was drawn down over his head. His face was half-hidden by a heavy beard; and he had but one eye, which twinkled and glowed like a burning coal. And all the guests sat moveless in their seats, so awed were they in the presence of him who stood at the door; for they knew that he was none other than Odin the All-Father, the king of gods and men. He spoke not a word, but straight into the hall he strode, and he paused not until he stood beneath the blossoming branches of the tree. Then, forth from beneath his cloud-gray cloak, he drew a gleaming sword, and struck the blade deep into the wood,—so deep that nothing but the hilt was left in sight. And, turning to the awe-struck guests, he said, ‘A blade of mighty worth have I hidden in this tree. Never have the earth-folk wrought better steel, nor has any man ever wielded a more trusty sword. Whoever there is among you brave enough and strong enough to draw it forth from the wood, he shall have it as a gift from Odin.’ Then slowly to the door he strode again, and no one saw him any more.
“And after he had gone, the Volsungs and their guests sat a long time silent, fearing to stir, lest the vision should prove a dream. But at last the old king arose, and cried, ‘Come, guests and kinsmen, and set your hands to the ruddy hilt! Odin’s gift stays, waiting for its fated owner. Let us see which one of you is the favored of the All-Father.’ First Siggeir, the King of the Goths, and his earls, the Volsungs’ guests, tried their hands. But the blade stuck fast; and the stoutest man among them failed to move it. Then King Volsung, laughing, seized the hilt, and drew with all his strength; but the sword held still in the wood of Odin’s tree. And one by one the nine sons of Volsung tugged and strained in vain; and each was greeted with shouts and laughter, as, ashamed and beaten, he wended to his seat again. Then, at last, Sigmund, the youngest son, stood up, and laid his hand upon the ruddy hilt, scarce thinking to try what all had failed to do. When, lo! the blade came out of the tree as if therein it had all along lain loose. And Sigmund raised it high over his head, and shook it, and the bright flame that leaped from its edge lit up the hall like the lightning’s gleaming; and the Volsungs and their guests rent the air with cheers and shouts of gladness. For no one among all the men of the mid-world was more worthy of Odin’s gift than young Sigmund the brave.”
But the rest of Mimer’s story would be too long to tell you now; for he and his young apprentice sat for hours by the dying coals, and talked of Siegfried’s kinfolk,—the Volsung kings of old. And he told how Siggeir, the Goth king, was wedded to Signy the fair, the only daughter of Volsung, and the pride of the old king’s heart; and how he carried her with him to his home in the land of the Goths; and how he coveted Sigmund’s sword, and plotted to gain it by guile; and how, through presence of friendship, he invited the Volsung kings to visit him in Gothland, as the guests of himself and Signy; and how he betrayed and slew them, save Sigmund alone, who escaped, and for long years lived an outlaw in the land of his treacherous foe. And then he told how Sigmund afterwards came back to his own country of the Volsungs; and how his people welcomed him, and he became a mighty king, such as the world had never known before; and how, when he had grown old, and full of years and honors, he went out with his earls and fighting-men to battle against the hosts of King Lyngi the Mighty; and how, in the midst of the fight, when his sword had hewn down numbers of the foe, and the end of the strife and victory seemed near, an old man, one eyed and bearded, and wearing a cloud-gray cloak, stood up before him in the din, and his sword was broken in pieces, and he fell dead on the heap of the slain.3 And, when Mimer had finished his tale, his dark face seemed to grow darker, and his twinkling eyes grew brighter, as he cried out in a tone of despair and hopeless yearning,—
“Oh, past are those days of old and the worthy deeds of the brave! And these are the days of the home-stayers,—of the wise, but feeble-hearted. Yet the Norns have spoken; and it must be that another hero shall arise of the Volsung blood, and he shall restore the name and the fame of his kin of the early days. And he shall be my bane; and in him shall the race of heroes have an end.”4
Siegfried’s heart was strangely stirred within him as he hearkened to this story of ancient times and to the fateful words of the master, and for a long time he sat in silent thought; and neither he nor Mimer moved, or spoke again, until the darkness of the night had begun to fade, and the gray light of morning to steal into the smithy. Then, as if moved by a sudden impulse, he turned to the master, and said,—
“You speak of the Norns, dear master, and of their foretelling; but your words are vague, and their meaning very broad. When shall that hero come? and who shall he be? and what deeds shall be his doing?”
“Alas!” answered Mimer, “I know not, save that he shall be of the Volsung race, and that my fate is linked with his.”
“And why do you not know?” returned Siegfried. “Are you not that old Mimer, in whom it is said the garnered wisdom of the world is stored? Is there not truth in the old story that even Odin pawned one of his eyes for a single draught from your fountain of knowledge? And is the possessor of so much wisdom unable to look into the future with clearness and certainty?”
“Alas!” answered Mimer again, and his words came hard and slow, “I am not that Mimer, of whom old stories tell, who gave wisdom to the All-Father in exchange for an eye. He is one of the giants, and he still watches his fountain in far-off Jotunheim.5 I claim kinship with the dwarfs, and am sometimes known as an elf, sometimes as a wood-sprite. Men have called me Mimer because of my wisdom and skill, and the learning which I impart to my pupils. Could I but drink from the fountain of the real Mimer, then the wisdom of the world would in truth be mine, and the secrets of the future would be no longer hidden. But I must wait, as I have long waited, for the day and the deed and the doom that the Norns have foretold.”
And the old strange look of longing came again into his eyes, and the wrinkles on his swarthy face seemed to deepen with agony, as he arose, and left the smithy. And Siegfried sat alone before the smouldering fire, and pondered upon what he had heard.
Adventure II. Greyfell
Many were the pleasant days that Siegfried spent in Mimer’s smoky smithy; and if he ever thought of his father’s stately dwelling, or of the life of ease which he might have enjoyed within its halls, he never by word or deed showed signs of discontent. For Mimer taught him all the secrets of his craft and all the lore of the wise men. To beat hot iron, to shape the fire-edged sword, to smithy war-coats, to fashion the slender bracelet of gold and jewels,—all this he had already learned. But there were many other things to know, and these the wise master showed him. He told him how to carve the mystic runes which speak to the knowing ones with silent, unseen tongues; he told him of the men of other lands, and taught him their strange speech; he showed him how to touch the harp-strings, and bring forth bewitching music: and the heart of Siegfried waxed very wise, while his body grew wondrous strong. And the master loved his pupil dearly.
But the twelve apprentices grew more jealous day by day, and when Mimer was away they taunted Siegfried with cruel jests, and sought by harsh threats to drive him from the smithy; but the lad only smiled, and made the old shop ring again with the music from his anvil. On a day when Mimer had gone on a journey,
Sigmund The Volsung.
Sigmund the Volsung, in the Volsunga Saga, is represented as the father of Sigurd (Siegfried); but there is such a marked contrast between him, and the wise, home-abiding King Siegmund of the later stories, that I have thought proper to speak of them here as two different individuals. The word “Sigmund,” or “Siegmund,” means literally the mouth of victory. The story of the Volsungs, as here supposed to be related by Mimer, is derived mainly from the Volsunga Saga.
The Idea of Fatality.
Throughout the story of the Nibelungs and Volsungs, of Sigurd and of Siegfried,—whether we follow the older versions or the mote recent renderings,—there is, as it were, an ever-present but indefinable shadow of coming fate, “a low, inarticulate voice of Doom,” foretelling the inevitable. This is but in consonance with the general ideas of our Northern ancestors regarding the fatality which shapes and controls every man’s life. These ideas are embodied in more than one ancient legend. We find them in the old Anglo-Saxon poem of Beowulf. “To us,” cries Beowulf in his last fight, “to us it shall be as our Weird betides,—that Weird that is every man’s lord!” “Each man of us shall abide the end of his life-work; let him that may work, work his doomed deeds ere death comes!” Similar ideas prevailed among the Greeks. Read, for example, that passage in the Iliad describing the parting of Hector and Andromache, and notice the deeper meaning of Hector’s words.
Mimer.
“The Vilkinasaga brings before us yet another smith, Mimer, by whom not only is Velint instructed in his art, but Sigfrit (Siegfried) is brought up,—another smith’s apprentice. He is occasionally mentioned in the later poem of Biterolf, as Mime the Old. The old name of Munster in Westphalia was Mimigardiford; the Westphalian Minden was originally Mimidun; and Memleben on the Unstrut, Mimileba.. .. The elder Norse tradition names him just as often, and in several different connections. In one place, a Mimingus, a wood-satyr, and possessor of a sword and jewels, is interwoven into the myth of Balder and Hoder. The Edda gives a higher position to its Mimer. He has a fountain, in which wisdom and understanding lie hidden: drinking of it every morning, he is the wisest, most intelligent, of men. To Mimer’s fountain came Odin, and desired a drink, but did not receive it till he had given one of his eyes in pledge, and hidden it in the fountain: this accounts for Odin being one-eyed.... Mimer is no Asa, but an exalted being with whom the Asas hold converse, of whom they make use,—the sum total of wisdom, possibly an older Nature-god. Later fables degraded him into a wood-sprite, or clever smith.”—Grimm’s Deutsche Mythologie, I. p. 379.
Concerning the Mimer of the Eddas, Professor Anderson says, “The name Mimer means the knowing. The Giants, being older than the Asas, looked deeper than the latter into the darkness of the past. They had witnessed the birth of the gods and the beginning of the world, and they foresaw their downfall. Concerning both these events, the gods had to go to them for knowledge. It is this wisdom that Mimer keeps in his fountain.”—Norse Mythology, p 209.
In the older versions of the legend, the smith who cared for Siegfried (Sigurd) is called, as we have before noticed, Regin. He is thus described by Morris:—
“The lore of all men he knew,