第 6 节

no question of revenge, except the revenge of fate, the retribution which overtakes the criminal. This feeling for the irony of fate was lost when the motive, that Hagen kills Siegfried because of his treasure, was replaced by the one that he does it at the request of Brunhild. This leads Boer to the conclusion, that Brunhild did not originally belong to the Siegfried story, but to the well-known fairy tale of Sleeping Beauty ("Erlosungsmurchen"), which occurs in a variety of forms. The type is that of a hero who rescues a maiden from a magic charm, which may take the form of a deep sleep, as in the case of Sleeping Beauty, or of being sewed into a garment, as in No. 111 of Grimm's fairy tales. By the union of the two stories, i.e., the Hagen-Siegfried saga with the Sleeping Beauty tale, Siegfried stands in relation to two women; on the one hand his relation to Sigrdrifa-Brynhild, the maiden whom he rescues on the rock, on the other his marriage with Grimhild-Gudrun and his consequent death. This twofold relation had to be disposed of, and since his connection with Grimhild was decisive for his fate, his relation to Brunhild had to be changed. It could not be entirely ignored, for it was too well known, therefore it was given a different interpretation. Siegfried still rescues a maiden from the rock, not for himself, however, but for another. The exchange of forms on the part of Siegfried and Gunther is a reminiscence of the older form. It gives the impression, that Siegfried, and yet not Siegfried, won the bride. This alteration probably took place when the Burgundians were introduced into the legend. With this introduction an unlocalized saga of unknown heroes of ancient times became one of events of world-wide importance; the fall of a mighty race was depicted as the result of Siegfried's death. To render this plausible, it was necessary on the one hand to idealize the hero, so that his death should appear as a deed of horror demanding fearful vengeance, and on the other, to make the king of the Burgundians an active participator in Siegfried's death, for otherwise it would not seem natural, that the whole race should be exterminated for a crime committed by the king's brother or vassal. As the role of Brunhild's husband had become vacant, and as Gunther had no special role, it was natural that it should be given to him. Boer traces very ingeniously the gradual development of this exchange of roles through the various sources.

Another method of explaining away Siegfried's relation to two women is to identify them, and this has been done by the Seyfrid ballad. Here the hero rescues Kriemhild from the power of the dragon, marries her, and then is later killed by her brothers through envy and hatred. As Brunhild and Kriemhild are here united in one person, there is no need of a wooing for the king, nor of vengeance on the part of Brunhild, accordingly the old motive of greed (here envy) reappears.

As to the fight with the dragon, Boer believes that it did not originally belong to the saga, for in none of the sources except the popular ballad is the fight with the dragon connected with the release of Brunhild. If the Siegfried-Hagen story is purely human, then the dragon cannot have originally belonged to it, but was later introduced, because of the widespread belief in the dragon as the guardian of treasure, and in order to answer the question as to the provenience of the hoard. This is, however, only one answer to the question. Another, widespread in German legends, is that the treasure comes from the Nibelungs, that is, from the dwarfs. Many identify the dwarfs and the dragon, but this finds no support in the sources, for here the dwarfs and Fafnir are never confused. The "Nibelungenlied" describes an adventure with each, but the treasure is only connected with the dwarfs. The "Thidreksaga" knows only the dragon fight but not the dwarfs, as is likewise the case with the Seyfrid ballad. Only in the Norse sources do we find a contamination. The story of Hreithmar and his sons, who quarrel about the treasure, resembles that of Schilbung and Nibelung in the "Nibelungenlied", and probably has the same source. One of the sons, because of his guarding the treasure, is identified with the dragon, and so we read that Fafnir becomes a dragon, after gaining the treasure. Originally, however, he was not a dragon, but a dwarf. These two independent forms can be geographically localized. The dwarf legend is the more southern; it is told in detail in the "Nibelungenlied". The dragon legend probably originated in the Cimbrian peninsula, where the "Beowulf" saga, in which the dragon fight plays such an important part, likewise arose.

There thus stand sharply opposed to each other two theories, one seeing in the Siegfried saga a personification of natural forces, the other tracing it back to a purely human story of murder through greed. It may be, that the true form of the original saga lies half way between these two views. The story of the fall of the Nibelungs, that is, their killing at Etzel's court, may go back to the tale of the murder of relatives for money. On the other hand it is hard to believe that the Siegfried saga is nothing but a repetition of the Attila motive, for this is too brief a formula to which to reduce the long legend of Siegfried, with its many deeds. Even if we discard the mythological interpretation, it is the tale of a daring hero, who is brought up in the woods by a cunning dwarf. He kills a dragon and takes possession of his hoard, then rescues a maiden, imprisoned upon a mountain, as in the older Norse version and the popular ballad, or in a tower, as in the "Thidreksaga", and surrounded either by a wall of fire, as in the Norse, or by a large body of water, as in the "Nibelungenlied". After betrothing himself to the maiden, he sets forth in search of further adventures, and falls into the power of an evil race, who by their magic arts lure him to them, cause his destruction, and then obtain his treasure and the maiden for themselves. By her very name Sigrdrifa belongs to Siegfried, just as Gunther and Gudrun-Grimhild belong together, and it seems hardly possible that she should have entered the story later, as Boer would have us believe. After all, it is largely a matter of belief, for it is impossible to prove positively that mythical elements did or did not exist in the original.

To the combined Siegfried-Nibelung story various historical elements were added during the fifth century. At the beginning of this period the Franks were located on the left bank of the Rhine from Coblenz downward. Further up the river, that is, to the south, the Burgundians had established a kingdom in what is now the Rhenish Palatinate, their capital being Worms and their king "Gundahar", or "Gundicarius", as the Romans called him. For twenty years the Burgundians lived on good terms with the surrounding nations. Then, growing bolder, they suddenly rose against the R