The Story of Siegfried | Page 2

arose, and drove away the darkness and the hidden terrors of the night, our ancestors thought of the story of a noble young hero slaying a hideous dragon, or taking possession of the golden treasures of Mist Land. And when the springtime came, and the earth renewed its youth, and the fields and woods were decked in beauty, and there was music everywhere, they loved to tell of Idun (the spring) and her youth-giving apples, and of her wise husband Bragi (Nature's musician). When storm-clouds loomed up from the horizon and darkened the sky, and thunder rolled overhead, and lightning flashed on every hand, they talked about the mighty Thor riding over the clouds in his goat- drawn chariot, and battling with the giants of the air. When the mountain-meadows were green with long grass, and the corn was yellow for the sickles of the reapers, they spoke of Sif, the golden-haired wife of Thor, the queen of the pastures and the fields. When the seasons were mild, and the harvests were plentiful, and peace and gladness prevailed, they blessed Frey, the giver of good gifts to men.
To them the blue sky-dome which everywhere hung over them like an arched roof was but the protecting mantle which the All-Father had suspended above the earth. The rainbow was the shimmering bridge which stretches from earth to heaven. The sun and the moon were the children of a giant, whom two wolves chased forever around the earth. The stars were sparks from the fire-land of the south, set in the heavens by the gods. Night was a giantess, dark and swarthy, who rode in a car drawn by a steed the foam from whose bits sometimes covered the earth with dew. And Day was the son of Night; and the steed which he rode lighted all the sky and the earth with the beams which glistened from his mane.
It was thus that men in the earlier ages of the world looked upon and spoke of the workings of Nature; and it was in this manner that many myths, or poetical fables, were formed. By and by, as the world grew older, and mankind became less poetical and more practical, the first or mythical meaning of these stories was forgotten, and they were regarded no longer as mere poetical fancies, but as historical facts. Perhaps some real hero had indeed performed daring deeds, and had made the world around him happier and better. It was easy to liken him to Sigurd, or to some other mythical slayer of giants; and soon the deeds of both were ascribed to but one. And thus many myth-stories probably contain some historical facts blended with the mass of poetical fancies which mainly compose them; but, in such cases, it is generally impossible to distinguish what is fact from what is mere fancy.
All nations have had their myth-stories; but, to my mind, the purest and grandest are those which we have received from our northern ancestors. They are particularly interesting to us; because they are what our fathers once believed, and because they are ours by right of inheritance. And, when we are able to make them still more our own by removing the blemishes which rude and barbarous ages have added to some of them, we shall discover in them many things that are beautiful and true, and well calculated to make us wiser and better.
It is not known when or by whom these myth-stories were first put into writing, nor when they assumed the shape in which we now have them. But it is said, that, about the year 1100, an Icelandic scholar called Saemund the Wise collected a number of songs and poems into a book which is now known as the "Elder Edda;" and that, about a century later, Snorre Sturleson, another Icelander, wrote a prose-work of a similar character, which is called the "Younger Edda." And it is to these two books that we owe the preservation of almost all that is now known of the myths and the strange religion of our Saxon and Norman forefathers. But, besides these, there are a number of semi-mythological stories of great interest and beauty,--stories partly mythical, and partly founded upon remote and forgotten historical facts. One of the oldest and finest of these is the story of Sigurd, the son of Sigmund. There are many versions of this story, differing from each other according to the time in which they were written and the character of the people among whom they were received. We find the first mention of Sigurd and his strange daring deeds in the song of Fafnir, in the "Elder Edda." Then, in the "Younger Edda," the story is repeated in the myth of the Niflungs and the Gjukungs. It is told