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with prose, and have the form of dialogues. Though the legends on which these songs are based were brought from Norway, most of them were probably composed in Iceland. Among these songs, now, we find a number which deal with the adventures of Siegfried and his tragic end.

The second source of the Siegfried story is the so-called "Volsungasaga", a prose paraphrase of the "Edda" songs. The MS. dates from the beginning of the thirteenth century, but the account was probably written a century earlier. The adventures of Siegfried and his ancestors are here related in great detail and his ancestry traced back to Wodan. Although a secondary source, as it is based on the "Edda", the "Volsungasaga" is nevertheless of great importance, since it supplies a portion of the "Codex Regius" which has been lost, and thus furnishes us with the contents of the missing songs.

The third source is the prose "Edda", sometimes called the "Snorra Edda", after the famous Icelander Snorri Sturluson (1178-1241), to whom it was ascribed. The author was acquainted with both the poetic "Edda" and the "Volsungasaga", and follows these accounts closely. The younger "Edda" is not really a tale, but a book of poetics; it relates, however, the Siegfried saga briefly. It is considered an original source, since it evidently made use of songs that have not come down to us, especially in the account of the origin of the treasure, which is here told more in detail and with considerable differences. The "Nornagestsaga" or "Nornageststhattr", the story of "Nornagest", forms the fourth source of the Siegfried story. It is really a part of the Olaf saga, but contains the story of Sigurd and Gunnar (the Norse forms of Siegfried and Gunther), which an old man Nornagest relates to King Olaf Tryggvason, who converted the Norwegians to Christianity. The story was written about 1250 to illustrate the transition from heathendom to the Christian faith. It is based on the "Edda" and the "Volsungasaga", and is therefore of minor importance as a source.

These four sources represent the early introduction of the Siegfried legend into Skandinavia. A second introduction took place about the middle of the thirteenth century, at the time of the flourishing of the Hanseatic League, when the story was introduced together with other popular German epics. These poems are products of the age of chivalry, and are characterized by the romantic and courtly features of this movement. The one which concerns us here, as the fifth source of the Siegfried story, is the so-called "Thidreksaga", which celebrates the adventures of the famous legendary hero, Dietrich of Berne, the historical Theodorich of Ravenna. In as far as it contains the adventures of the Nibelungs, it is also called the "Niflungasaga". The "Thidreksaga" was written about 1250 by a Norwegian who, as he himself tells us, heard the story from Germans in the neighborhood of Bremen and Munster. Since it is thus based on Saxon traditions, it can be considered an independent source of the legend, and, in fact, differs from the earlier Norse versions in many important details. The author was acquainted, however, with the older versions, and sought to compromise between them, but mostly followed his German authorities.

The story, as given in the older Norse versions, is in most respects more original than in the "Nibelungenlied". It relates the history of the treasure of the Nibelungs, tracing it back to a giant by the name of "Hreithmar", who received it from the god "Loki" as a compensation for the killing of the former's son "Otur", whom Loki had slain in the form of an otter. Loki obtained the ransom from a dwarf named "Andwari", who in turn had stolen it from the river gods of the Rhine. Andwari pronounces a terrible curse upon the treasure and its possessors, and this curse passes from Loki to the Giant Hreithmar, who is murdered when asleep by his two sons "Fafnir" and "Regin". The latter, however, is cheated out of the coveted prize by Fafnir, who carries it away to the "Gnita" heath, where he guards it in the form of a dragon.

This treasure, with its accompanying curse, next passes into the hands of a human being named Sigurd (the Norse form of Siegfried, as we have seen), a descendant of the race of the Volsungs, who trace their history back to Wodan and are especially favored by him. The full story of Siegfried's ancestry is far too long to relate here, and does not especially concern us, as it has little or no influence on the later development of the story. It is sufficient for our purpose to know that Siegfried was the son of Siegmund, who was slain in battle before the birth of his son. Sigurd was carefully reared by his mother "Hjordis" and the wise dwarf Regin, who taught him the knowledge of runes and of many languages. (2) At the suggestion of Regin, Sigurd asks for and receives the steed "Grani" from the king, and is then urged by his tutor to help him obtain the treasure guarded by the latter's brother Fafnir. Sigurd promises, but first demands a sword. Two, that are given him by Regin, prove worthless, and he forges a new one from the pieces of his father's sword, which his mother had preserved. With this he easily splits the anvil and cuts in two a flake of wool, floating down the Rhine. He first avenges the death of his father, and then sets off with Regin to attack the dragon Fafnir. At the advice of the former Sigurd digs a ditch across the dragon's peth and pierces him from below with his sword, as the latter comes down to drink. In dying the dragon warns Sigurd against the treasure and its curse, and against Regin, who, he says, is planning Sigurd's death, intending to obtain the treasure for himself.

When Regin sees the dragon safely dead, he creeps from his place of concealment, drinks of the blood, and, cutting out the heart, begs Sigurd to roast it for him. While doing so, Sigurd burns his fingers, and, putting them in his mouth, understands at once the language of the birds and hears them say that Sigurd himself should eat the heart and then he would be wiser than all other men. They also betray Regin's evil designs, and counsel the lad to kill his tutor. This Sigurd then does, cutting off Regin's head, drinking the blood of both brothers, and eating Fafnir's heart. (3) On the further advice of the birds Sigurd first fetches the treasure from the cave, and then journeys to the mountain "Hindarfjall", where he rescues the sleeping Valkyrie, "Sigrdrifa" ("Brynhild", "Brunhild"), who, stung by the sleep thorn of Wodan, and clad in full armor, lies asleep within a castle that is surrounded by a wall of flame. With the help of his steed Grani, Sigurd succeeds in penetrating through the fire to the castle. The sleeping maiden awakes when he cuts the armor from her with his sword, for it was as tight as if grown fast to the flesh. She hails her deliverer with great joy, for she had vowed never to marry a man who knew fear. At Sigurd's request she te