"'As God are all folk fearingThe fire lord King of England,Kin of all kings and all folk,To Ethelred the head bow.'
The king thanked him for the song, and gave him as song-reward a scarlet cloak lined with the costliest of furs, and golden-broidered down to the hem; and made him his man; and Gunnlaug was with him all the winter, and was well accounted of.
The poems in this volume are part of the wonderful fragments which are all that remain of ancient Scandinavian poetry. Every piece which survives has been garnered by Vigfusson and Powell in the volumes of their "Corpus", where those who seek may find. A long and illustrious line of poets kept the old traditions, down even to within a couple centuries, but the earlier great harvest of song was never again equalled. After christianity had entered Iceland, and that, with other causes, had quieted men's lives, although the poetry which stood to the folk in lieu of music did not die away, it lost the exclusive hold it had upon men's minds. In a time not so stirring, when emotion was not so fervent or so swift, when there was less to quicken the blood, the story that had before found no fit expression but in verse, could stretch its limbs, as it were, and be told in prose. Something of Irish influence is again felt in this new departure and that marvellous new growth, the saga, that came from it, but is little more than an influence. Every people find some one means of expression which more than all else suits their mood or their powers, and this the Icelanders found in the saga. This was the life of a hero told in prose, but in set form, after a regular fashion that unconsciously complied with all epical requirements but that of verse—simple plot, events in order of time, set phrases for even the shifting emotion or changeful fortune of a fight or storm, and careful avoidance of digression, comment, or putting forward by the narrator of ought but the theme he has in hand; he himself is never seen. Something in the perfection of the saga is to be traced to the long winter's evenings, when the whole household, gathered together at their spinning, weaving, and so on, would listen to one of their number who told anew some old story of adventure or achievement. In very truth the saga is a prose epic, and marked by every quality an epic should possess. Growing up while the deeds of dead heroes were fresh in memory, most often recited before the sharers in such deeds, the saga, in its pure form, never goes from what is truth to its teller. Where the saga, as this one of the Volsungs is founded upon the debris of songs and poems, even then very old, tales of mythological heroes, of men quite removed from the personal knowledge of the narrator, yet the story is so inwound with the tradition of his race, is so much a part of his thought-life, that every actor in it has for him a real existence. At the feast or gathering, or by the fireside, as men made nets and women spun, these tales were told over; in their frequent repetition by men who believed them, though incident or sequence underwent no change, they would become closer knit, more coherent, and each an organic whole. Gradually they would take a regular and accepted form, which would ease the strain upon the reciter's memory and leave his mind free to adorn the story with fair devices, that again gave help in the making it easier to remember, and thus aided in its preservation. After a couple of generations had rounded and polished the sagas by their telling and retelling, they were written down for the most part between 1141 and 1220, and so much was their form impressed upon the mind of the folk, that when learned and literary works appeared, they were written in the same style; hence we have histories alike of kingdoms, or families, or miracles, lives of saints, kings, or bishops in saga-form, as well as subjects that seem at first sight even less hopeful. All sagas that have yet appeared in English may be found in the book-list at end of this volume, but they are not a tithe of those that remain.
Of all the stories kept in being by the saga-tellers and left for our delight, there is none that so epitomises human experience; has within the same space so much of nature and of life; so fully the temper and genius of the Northern folk, as that of the Volsungs and Niblungs, which has in varied shapes entered into the literature of many lands. In the beginning there is no doubt that the story belonged to the common ancestral folk of all the Teutonic of Scando-Gothic peoples in the earliest days of their wanderings. Whether they came from the Hindu Kush, or originated in Northern Europe, brought it with them from Asia, or evolved it among the mountains and rivers it has taken for scenery, none know nor can; but each branch of their descendants has it in one form or another, and as the Icelanders were the very crown and flower of the northern folk, so also the story which is the peculiar heritage of that folk received in their hands its highest expression and most noble form. The oldest shape in which we have it is in the Eddaic poems, some of which date from unnumbered generations before the time to which most of them are usually ascribed, the time of the viking-kingdoms in the Western Isles. In these poems the only historical name is that of Attila, the great Hun leader, who filled so large a part of the imagination of the people whose power he had broken. There is no doubt that, in the days when the kingdoms of the Scando-Goths reached from the North Cape to the Caspian, that some earlier great king performed his part; but, after the striking career of Attila, he became the recognised type of a powerful foreign potentate. All the other actors are mythic-heroic. Of the Eddaic songs only fragments now remain, but ere they perished there arose from them a saga, that now given to the readers of this. The so-called Anglo-Saxons brought part of the story to England in "Beowulf"; in which also appear some incidents that are again given in the Icelandic saga of "Grettir the Strong". Most widely known is the form taken by the story in the hands of an unknown medieval German poet, who, from the broken ballads then surviving wrote the "Nibelungenlied" or more properly "Nibelungen Not" ("The Need of the Niblungs"). In this the characters are all renamed, some being more or less historical actors in mid-European history, as Theodoric of the East-Goths, for instance. The whole of the earlier part of the story has disappeared, and though Siegfried (Sigurd) has slain a dragon, there is nothing to connect it with the fate that follows the treasure; Andvari, the Volsungs, Fafnir, and Regin are all forgotten; the mythological features have become faint, and the general air of the whole is that of medieval romance. The swoard Gram is replaced by Balmung, and the Helm of Awing by the Tarn-cap—the former with no gain, the latter with great loss. The curse of Andvari, which in the saga is grimly real, working itself out with slow, sure steps that no power of god or man can turn aside, in the medieval poem is but a mere scenic effect, a strain of mystery and magic, that runs through the changes of the story with much added picturesqueness, but that has no obvious relation to the working-out of the plot, or fulfilment of their destiny by the different characters. Brynhild loses a great deal, and is a poor creature when compared with herself in the saga; Grimhild and her fateful drink have gone; Gudrun (Chriemhild) is much more complex, but not more tragic; one new character, Rudiger, appears as the type of chivalry; but Sigurd (Siegfred) the central figure, though he has lost by the omission of so much of his life, is, as before, the embodiment of all the virtues that were dear to northern hearts. Brave, strong, generous, dignified, and utterly truthful, he moves amid a tangle of tragic events, overmastered by a mighty fate, and in life or death is still a hero without stain or flaw. It is no wonder that he survives to this day in the national songs of the Faroe Islands and in the folk-ballads of Denmark; that his legend should have been mingled with northern history through Ragnar Lodbrog, or southern through Attila and Theodoric; that it should have inspired William Morris in producing the one great English epic of the century; (13) and Richard Wagner in the mightiest among his music-dramas. Of the story as told in the saga there is no need here to speak, for to read it, as may be done a few pages farther on, is that not better than to read about it? But it may be urged upon those that are pleased and moved by the passion and power, the strength and deep truth of it, to find out more than they now know of the folk among whom it grew, and the land in which they dwelt. In so doing they will come to see how needful are a few lessons from the healthy life and speech of those days, to be applied in the bettering of our own.
H. HALLIDAY SPARLING.
ENDNOTES:(1) Viking (Ice. "Vikingr"; "vik", a bay or creek, "ingr",belonging to, (or men of) freebooters.(2) "West over the Sea" is the word for the British Isles.(3) See Todd (J. H.). "War of the Gaedhil with the Gaill".(4) He was son of Ingiald, son of Thora, daughter of SigurdSnake-I'-th'-eye, son of Ragnar Lodbrok by Aslaug, daughterof Sigurd by Brynhild. The genealogy is, doubtless, quitemythical.(5) A Collection of Sagas and other Historical Documentsrelating to the Settlements and Descents of the Northmen onthe British Isles. Ed., G. W. Dasent, D.C.L, and GudbrandVigfusson, M.A. "In the Press. Longmans, London. 8vo.(6) "Orkneyinga Saga".(7) Landtaking-book—"landnam", landtaking, from "at nemaland", hence also the early settlers were called"landnamsmenn".(8) To all interested in the subject of comparative mythology,Andrew Lang's two admirable books, "Custom and Myth" (1884,8vo) and "Myth, Ritual, and Religion" (2 vols., crown 8vo,1887), both published by Longmans, London, may be warmlyrecommended.(9) Iceland was granted full independence from Denmark in 1944.—DBK.(10) These pirates are always appearing about the same time inEnglish State papers as plundering along the coasts of theBritish Isles, especially Ireland.(11) For all the old Scandinavian poetry extant in Icelandic, see"Corpus Poeticum Borealis" of Vigfusson and Powell.(12) Snake-tongue—so called from his biting satire.(13) "Sigurd the Volsung", which seems to have become all butforgotten in this century.—DBK.
In offering to the reader this translation of the most complete and dramatic form of the great Epic of the North, we lay no claim to special critical insight, nor do we care to deal at all with vexed questions, but are content to abide by existing authorities, doing our utmost to make our rendering close and accurate, and, if it might be so, at the same time, not over prosaic: it is to the lover of poetry and nature, rather than to the student, that we appeal to enjoy and wonder at this great work, now for the first time, strange to say, translated into English: this must be our excuse for speaking here, as briefly as may be, of things that will seem to the student over well known to be worth mentioning, but which may give some ease to the general reader who comes across our book.
The prose of the "Volsunga Saga" was composed probably some time in the twelfth century, from floating traditions no doubt; from songs which, now lost, were then known, at least in fragments, to the Sagaman; and finally from songs, which, written down about his time, are still existing: the greater part of these last the reader will find in this book, some inserted amongst the prose text by the original story-teller, and some by the present translators, and the remainder in the latter part of the book, put together as nearly as may be in the order of the story, and forming a metrical version of the greater portion of it.
These Songs from the Elder Edda we will now briefly compare with the prose of the Volsung Story, premising that these are the only metrical sources existing of those from which the Sagaman told his tale.
Except for the short snatch on p. 24 (1) of our translation, nothing is now left of these till we come to the episode of Helgi Hundings-bane, Sigurd's half-brother; there are two songs left relating to this, from which the prose is put together; to a certain extent they cover the same ground; but the latter half of the second is, wisely as we think, left untouched by the Sagaman, as its interest is of itself too great not to encumber the progress of the main story; for the sake of its wonderful beauty, however, we could not refrain from rendering it, and it will be found first among the metrical translations that form the second part of this book.
Of the next part of the Saga, the deaths of Sinfjotli and Sigmund, and the journey of Queen Hjordis to the court of King Alf, there is no trace left of any metrical origin; but we meet the Edda once more where Regin tells the tale of his kin to Sigurd, and where Sigurd defeats and slays the sons of Hunding: this lay is known as the "Lay of Regin".
The short chap. xvi. is abbreviated from a long poem called the "Prophecy of Gripir" (the Grifir of the Saga), where the whole story to come is told with some detail, and which certainly, if drawn out at length into the prose, would have forestalled the interest of the tale.
In the slaying of the Dragon the Saga adheres very closely to the "Lay of Fafnir"; for the insertion of the song of the birds to Sigurd the present translators are responsible.
Then comes the waking of Brynhild, and her wise redes to Sigurd, taken from the Lay of Sigrdrifa, the greater part of which, in its metrical form, is inserted by the Sagaman into his prose; but the stanza relating Brynhild's awaking we have inserted into the text; the latter part, omitted in the prose, we have translated for the second part of our book.
Of Sigurd at Hlymdale, of Gudrun's dream, the magic potion of Grimhild, the wedding of Sigurd consequent on that potion; of the wooing of Brynhild for Gunnar, her marriage to him, of the quarrel of the Queens, the brooding grief and wrath of Brynhild, and the interview of Sigurd with her—of all this, the most dramatic and best-considered parts of the tale, there is now no more left that retains its metrical form than the few snatches preserved by the Sagaman, though many of the incidents are alluded to in other poems.
Chap. xxx. is met by the poem called the "Short Lay of Sigurd", which, fragmentary apparently at the beginning, gives us something of Brynhild's awakening wrath and jealousy, the slaying of Sigurd, and the death of Brynhild herself; this poem we have translated entire.
The Fragments of the "Lay of Brynhild" are what is left of a poem partly covering the same ground as this last, but giving a different account of Sigurd's slaying; it is very incomplete, though the Sagaman has drawn some incidents from it; the reader will find it translated in our second part.
But before the death of the heroine we have inserted entire into the text as chap. xxxi. the "First Lay of Gudrun", the most lyrical, the most complete, and the most beautiful of all the Eddaic poems; a poem that any age or language might count among its most precious possessions.
From this point to the end of the Saga it keeps closely to the Songs of Edda; in chap. xxxii. the Sagaman has rendered into prose the "Ancient Lay of Gudrun", except for the beginning, which gives again another account of the death of Sigurd: this lay also we have translated.
The grand poem, called the "Hell-ride of Brynhild", is not represented directly by anything in the prose except that the Sagaman has supplied from it a link or two wanting in the "Lay of Sigrdrifa"; it will be found translated in our second part.
The betrayal and slaughter of the Giukings or Niblungs, and the fearful end of Atli and his sons, and court, are recounted in two lays, called the "Lays of Atli"; the longest of these, the "Greenland Lay of Atli", is followed closely by the Sagaman; the Shorter one we have translated.
The end of Gudrun, of her daughter by Sigurd and of her sons by her last husband Jonakr, treated of in the last four chapters of the Saga, are very grandly and poetically given in the songs called the "Whetting of Gudrun", and the "Lay of Hamdir", which are also among our translations.
These are all the songs of the Edda which the Sagaman has dealt with; but one other, the "Lament of Oddrun", we have translated on account of its intrinsic merit.
As to the literary quality of this work we in say much, but we think we may well trust the reader of poetic insight to break through whatever entanglement of strange manners or unused element may at first trouble him, and to meet the nature and beauty with which it is filled: we cannot doubt that such a reader will be intensely touched by finding, amidst all its wildness and remoteness, such a startling realism, such subtilty, such close sympathy with all the passions that may move himself to-day.
In conclusion, we must again say how strange it seems to us, that this Volsung Tale, which is in fact an unversified poem, should never before been translated into English. For this is the Great Story of the North, which should be to all our race what the Tale of Troy was to the Greeks—to all our race first, and afterwards, when the change of the world has made our race nothing more than a name of what has been—a story too—then should it be to those that come after us no less than the Tale of Troy has been to us.
WILLIAM MORRIS and EIRIKR MAGNUSSON.
ENDNOTES:(1) Chapter viii.—DBK.
Here begins the tale, and tells of a man who was named Sigi, and called of men the son of Odin; another man withal is told of in the tale, hight Skadi, a great man and mighty of his hands; yet was Sigi the mightier and the higher of kin, according to the speech of men of that time. Now Skadi had a thrall with whom the story must deal somewhat, Bredi by name, who was called after that work which he had to do; in prowess and might of hand he was equal to men who were held more worthy, yea, and better than some thereof.
Now it is to be told that, on a time, Sigi fared to the hunting of the deer, and the thrall with him; and they hunted deer day-long till the evening; and when they gathered together their prey in the evening, lo, greater and more by far was that which Bredi had slain than Sigi's prey; and this thing he much misliked, and he said that great wonder it was that a very thrall should out-do him in the hunting of deer: so he fell on him and slew him, and buried the body of him thereafter in a snow-drift.
Then he went home at evening tide and says that Bredi had ridden away from him into the wild-wood. "Soon was he out of my sight," he says, "and naught more I wot of him."
Skadi misdoubted the tale of Sigi, and deemed that this was a guile of his, and that he would have slain Bredi. So he sent men to seek for him, and to such an end came their seeking, that they found him in a certain snow-drift; then said Skadi, that men should call that snow-drift Bredi's Drift from henceforth; and thereafter have folk followed, so that in such wise they call every drift that is right great.
Thus it is well seen that Sigi has slain the thrall and murdered him; so he is given forth to be a wolf in holy places, (1) and may no more abide in the land with his father; therewith Odin bare him fellowship from the land, so long a way, that right long it was, and made no stay till he brought him to certain war-ships. So Sigi falls to lying out a-warring with the strength that his father gave him or ever they parted; and happy was he in his warring, and ever prevailed, till he brought it about that he won by his wars land and lordship at the last; and thereupon he took to him a noble wife, and became a great and mighty king, and ruled over the land of the Huns, and was the greatest of warriors. He had a son by his wife, who was called Refir, who grew up in his father's house, and soon became great of growth, and shapely.
ENDNOTES:(1)Â "Wolf in holy places," a man put out of the pale of societyfor crimes, an outlaw.
Now Sigi grew old, and had many to envy him, so that at last those turned against him whom he trusted most; yea, even the brothers of his wife; for these fell on him at his unwariest, when there were few with him to withstand them, and brought so many against him, that they prevailed against him, and there fell Sigi and all his folk with him. But Rerir, his son, was not in this trouble, and he brought together so mighty a strength of his friends and the great men of the land, that he got to himself both the lands and kingdom of Sigi his father; and so now, when he deems that the feet under him stand firm in his rule, then he calls to mind that which he had against his mother's brothers, who had slain his father. So the king gathers together a mighty army, and therewith falls on his kinsmen, deeming that if he made their kinship of small account, yet none the less they had first wrought evil against him. So he wrought his will herein, in that he departed not from strife before he had slain all his father's banesmen, though dreadful the deed seemed in every wise. So now he gets land, lordship, and fee, and is become a mightier man than his father before him.
Much wealth won in war gat Rerir to himself, and wedded a wife withal, such as he deemed meet for him, and long they lived together, but had no child to take the heritage after them; and ill-content they both were with that, and prayed the Gods with heart and soul that they might get them a child. And so it is said that Odin hears their prayer, and Freyia no less hearkens wherewith they prayed unto her: so she, never lacking for all good counsel, calls to her her casket-bearing may, (1) the daughter of Hrimnir the giant, and sets an apple in her hand, and bids her bring it to the king. She took the apple, and did on her the gear of a crow, and went flying till she came whereas the king sat on a mound, and there she let the apple fall into the lap of the king; but he took the apple, and deemed he knew whereto it would avail; so he goes home from the mound to his own folk, and came to the queen, and some deal of that apple she ate.
So, as the tale tells, the queen soon knew that she big with child, but a long time wore or ever she might give birth to the child: so it befell that the king must needs go to the wars, after the custom of kings, that he may keep his own land in peace: and in this journey it came to pass that Rerir fell sick and got his death, being minded to go home to Odin, a thing much desired of many folk in those days.
Now no otherwise it goes with the queen's sickness than heretofore, nor may she be the lighter of her child, and six winters wore away with the sickness still heavy on her; so that at the last she feels that she may not live long; wherefore now she bade cut the child from out of her; and it was done even as she bade; a man-child was it, and great of growth from his birth, as might well be; and they say that the youngling kissed his mother or ever she died; but to him is a name given, and he is called Volsung; and he was king over Hunland in the room of his father. From his early years he was big and strong, and full of daring in all manly deeds and trials, and he became the greatest of warriors, and of good hap in all the battles of his warfaring.
Now when he was fully come to man's estate, Hrimnir the giant sends to him Ljod his daughter; she of whom the tale told, that she brought the apple to Rerir, Volsung's father. So Volsung weds her withal; and long they abode together with good hap and great love. They had ten sons and one daughter, and their eldest son was hight Sigmund, and their daughter Signy; and these two were twins, and in all wise the foremost and the fairest of the children of Volsung the king, and mighty, as all his seed was; even as has been long told from ancient days, and in tales of long ago, with the greatest fame of all men, how that the Volsungs have been great men and high-minded and far above the most of men both in cunning and in prowess and all things high and mighty.
So says the story that king Volsung let build a noble hall in such a wise, that a big oak-tree stood therein, and that the limbs of the tree blossomed fair out over the roof of the hall, while below stood the trunk within it, and the said trunk did men call Branstock.
ENDNOTES:(1)Â May (A.S. "maeg"), a maid.
There was a king called Siggeir, who ruled over Gothland, a mighty king and of many folk; he went to meet Volsung, the king, and prayed him for Signy his daughter to wife; and the king took his talk well, and his sons withal, but she was loth thereto, yet she bade her father rule in this as in all other things that concerned her; so the king took such rede (1) that he gave her to him, and she was betrothed to King Siggeir; and for the fulfilling of the feast and the wedding, was King Siggeir to come to the house of King Volsung. The king got ready the feast according to his best might, and when all things were ready, came the king's guests and King Siggeir withal at the day appointed, and many a man of great account had Siggeir with him.
The tale tells that great fires were made endlong the hall, and the great tree aforesaid stood midmost thereof; withal folk say that, whenas men sat by the fires in the evening, a certain man came into the hall unknown of aspect to all men; and suchlike array he had, that over him was a spotted cloak, and he was bare-foot, and had linen-breeches knit tight even unto the bone, and he had a sword in his hand as he went up to the Branstock, and a slouched hat upon his head: huge he was, and seeming-ancient, and one-eyed. (2) So he drew his sword and smote it into the tree-trunk so that it sank in up to the hilts; and all held back from greeting the man. Then he took up the word, and said—
"Whoso draweth this sword from this stock, shall have the same as a gift from me, and shall find in good sooth that never bare he better sword in hand than is this."
Therewith out went the old man from the hall, and none knew who he was or whither he went.
Now men stand up, and none would fain be the last to lay hand to the sword, for they deemed that he would have the best of it who might first touch it; so all the noblest went thereto first, and then the others, one after other; but none who came thereto might avail to pull it out, for in nowise would it come away howsoever they tugged at it; but now up comes Sigmund, King Volsung's son, and sets hand to the sword, and pulls it from the stock, even as if it lay loose before him; so good that weapon seemed to all, that none thought he had seen such a sword before, and Siggeir would fain buy it of him at thrice its weight of gold, but Sigmund said—
"Thou mightest have taken the sword no less than I from there whereas it stood, if it had been thy lot to bear it; but now, since it has first of all fallen into my hand, never shalt thou have it, though thou biddest therefor all the gold thou hast."
King Siggeir grew wroth at these words, and deemed Sigmund had answered him scornfully, but whereas was a wary man and a double-dealing, he made as if he heeded this matter in nowise, yet that same evening he thought how he might reward it, as was well seen afterwards.
ENDNOTES:(1)Â Rede (A.S. raed), counsel, advice, a tale or prophecy.(2)Â The man is Odin, who is always so represented, because hegave his eye as a pledge for a draught from the fountain ofMimir, the source of all wisdom.
Now it is to be told that Siggeir goes to bed by Signy that night, and the next morning the weather was fair; then says King Siggeir that he will not bide, lest the wind should wax, or the sea grow impassable; nor is it said that Volsung or his sons letted him herein, and that the less, because they saw that he was fain to get him gone from the feast. But now says Signy to her father—
"I have no will to go away with Seggeir; neither does my heart smile upon him, and I wot; by my fore-knowledge, and from the fetch (1) of our kin, that from this counsel will great evil fall on us if this wedding be not speedily undone."
"Speak in no such wise, daughter!" said he, "for great shame will it be to him, yea, and to us also, to break troth with him, he being sackless; (2) and in naught may we trust him, and no friendship shall we have of him, if these matters are broken off; but he will pay us back in as evil wise as he may; for that alone is seemly, to hold truly to troth given."
So King Siggeir got ready for home, and before he went from the feast he bade King Volsung, his father-in-law, come see him in Gothland, and all his sons with him, whenas three months should be overpast, and to bring such following with him, as he would have; and as he deemed meet for his honour; and thereby will Siggeir the king pay back for the shortcomings of the wedding-feast, in that he would abide thereat but one night only, a thing not according to the wont of men. So King Volsung gave word to come on the day named, and the kinsmen-in-law parted, and Siggeir went home with his wife.
ENDNOTES:(1)Â Fetch; wraith, or familiar spirit.(2)Â Sackless (A.S. "sacu", Icel. "sok".) blameless.
Now tells the tale of King Volsung and his sons that they go at the time appointed to Gothland at the bidding of King Siggeir, and put off from the land in three ships, all well manned, and have a fair voyage, and made Gothland late of an evening tide.
But that same night came Signy and called her father and brothers to a privy talk, and told them what she deemed King Siggeir was minded to do, and how that he had drawn together an army no man may meet. "And," says she, "he is minded to do guilefully by you; wherefore I bid you get ye gone back again to your own land, and gather together the mightiest power ye may, and then come back hither and avenge you; neither go ye now to your undoing, for ye shall surely fail not to fall by his wiles if ye turn not on him even as I bid you."
Then spake Volsung the king, "All people and nations shall tell of the word I spake, yet being unborn, wherein I vowed a vow that I would flee in fear from neither fire nor the sword; even so have I done hitherto, and shall I depart therefrom now I am old? Yea withal never shall the maidens mock these my sons at the games, and cry out at them that they fear death; once alone must all men need die, and from that season shall none escape; so my rede is that we flee nowhither, but do the work of our hands in as manly wise as we may; a hundred fights have I fought, and whiles I had more, and whiles I had less, and yet ever had I the victory, nor shall it ever be heard tell of me that I fled away or prayed for peace."
Then Signy wept right sore, and prayed that she might not go back to King Siggeir, but King Volsung answered—
"Thou shalt surely go back to thine husband, and abide with him, howsoever it fares with us."
So Signy went home, and they abode there that night; but in the morning, as soon as it was day, Volsung bade his men arise and go aland and make them ready for battle; so they went aland, all of them all-armed, and had not long to wait before Siggeir fell on them with all his army, and the fiercest fight there was betwixt them; and Siggeir cried on his men to the onset all he might; and so the tale tells that King Volsung and his sons went eight times right through Siggeir's folk that day, smiting and hewing on either hand, but when they would do so even once again, King Volsung fell amidst his folk and all his men withal, saving his ten sons, for mightier was the power against them than they might withstand.
But now are all his sons taken, and laid in bonds and led away; and Signy was ware withal that her father was slain, and her brothers taken and doomed to death; that she called King Siggeir apart to talk with her, and said—
"This will I pray of thee, that thou let not slay my brothers hastily, but let them be set awhile in the stocks, for home to me comes the saw that says, "Sweet to eye while seen": but longer life I pray not for them, because I wot well that my prayer will not avail me."
Then answered Siggeir:
"Surely thou art mad and witless, praying thus for more bale for thy brothers than their present slaying; yet this will I grant thee, for the better it likes me the more they must bear, and the longer their pain is or ever death come to them."
Now he let it be done even as she prayed, and a mighty beam was brought and set on the feet of those ten brethren in a certain place of the wild-wood, and there they sit day-long until night; but at midnight, as they sat in the stocks, there came on them a she-wolf from out the wood; old she was, and both great and evil of aspect; and the first thing she did was to bite one of those brethren till he died, and then she ate him up withal, and went on her way.
But the next morning Signy sent a man to the brethren, even one whom she most trusted, to wot of the tidings; and when he came back he told her that one of them was dead, and great and grievous she deemed it, if they should all fare in like wise, and yet naught might she avail them.
Soon is the tale told thereof: nine nights together came the she-wolf at midnight, and each night slew and ate up one of the brethren, until all were dead, save Sigmund only; so now, before the tenth night came, Signy sent that trusty man to Sigmund, her brother, and gave honey into his hand, bidding him do it over Sigmund's face, and set a little deal of it in his mouth; so he went to Sigmund and did as he was bidden, and then came home again; and so the next night came the she-wolf according to her wont, and would slay him and eat him even as his brothers; but now she sniffs the breeze from him, whereas he was anointed with the honey, and licks his face all over with her tongue, and then thrusts her tongue into the mouth of him. No fear he had thereof, but caught the she-wolf's tongue betwixt his teeth, and so hard she started back thereat, and pulled herself away so mightily, setting her feet against the stocks, that all was riven asunder; but he ever held so fast that the tongue came away by the roots, and thereof she had her bane.
But some men say that this same she-wolf was the mother of King Siggeir, who had turned herself into this likeness by troll's lore and witchcraft.
Now whenas Sigmund is loosed and the stocks are broken, he dwells in the woods and holds himself there; but Signy sends yet again to wot of the tidings, whether Sigmund were alive or no; but when those who were sent came to him, he told them all as it had betid, and how things had gone betwixt him and the wolf; so they went home and tell Signy the tidings; but she goes and finds her brother, and they take counsel in such wise as to make a house underground in the wild-wood; and so things go on a while, Signy hiding him there, and sending him such things as he needed; but King Siggeir deemed that all the Volsungs were dead.
Now Siggeir had two sons by his wife, whereof it is told that when the eldest was ten winters old, Signy sends him to Sigmund, so that he might give him help, if he would in any wise strive to avenge his father; so the youngling goes to the wood, and comes late in evening-tide to Sigmund's earth-house; and Sigmund welcomed him in seemly fashion, and said that he should make ready their bread; "But I," said he, "will go seek firewood."
Therewith he gives the meal-bag into his hands while he himself went to fetch firing; but when he came back the youngling had done naught at the bread-making. Then asks Sigmund if the bread be ready—
Says the youngling, "I durst not set hand to the meal sack, because somewhat quick lay in the meal."
Now Sigmund deemed he wotted that the lad was of no such heart as that he would be fain to have him for his fellow; and when he met his sister, Sigmund said that he had come no nigher to the aid of a man though the youngling were with him.
Then said Signy, "Take him and kill him then; for why should such an one live longer?" and even so he did.
So this winter wears, and the next winter Signy sent her next son to Sigmund; and there is no need to make a long tale thereof, for in like wise went all things, and he slew the child by the counsel of Signy.
So on a tide it befell as Signy sat in her bower, that there came to her a witch-wife exceeding cunning, and Signy talked with her in such wise, "Fain am I," says she, "that we should change semblances together."
She says, "Even as thou wilt then."
And so by her wiles she brought it about that they changed semblances, and now the witch-wife sits in Signy's place according to her rede, and goes to bed by the king that night, and he knows not that he has other than Signy beside him.
But the tale tells of Signy, that she fared to the earth-house of her brother, and prayed him give her harbouring for the night; "For I have gone astray abroad in the woods, and know not whither I am going."
So he said she might abide, and that he would not refuse harbour to one lone woman, deeming that she would scarce pay back his good cheer by tale-bearing: so she came into the house, and they sat down to meat, and his eyes were often on her, and a goodly and fair woman she seemed to him; but when they are full, then he says to her, that he is right fain that they should have but one bed that night; she nowise turned away therefrom, and so for three nights together he laid her in bed by him.
Thereafter she fared home, and found the witch-wife and bade her change semblances again, and she did so.
Now as time wears, Signy brings forth a man-child, who was named Sinfjotli, and when he grew up he was both big and strong, and fair of face, and much like unto the kin of the Volsungs, and he was hardly yet ten winters old when she sent him to Sigmund's earth-house; but this trial she had made of her other sons or ever she had sent them to Sigmund, that she had sewed gloves on to their hands through flesh and skin, and they had borne it ill and cried out thereat; and this she now did to Sinfjotli, and he changed countenance in nowise thereat. Then she flayed off the kirtle so that the skin came off with the sleeves, and said that this would be torment enough for him; but he said—
"Full little would Volsung have felt such a smart this."
So the lad came to Sigmund, and Sigmund bade him knead their meal up, while he goes to fetch firing; so he gave him the meal-sack, and then went after the wood, and by then he came back had Sinfjotli made an end of his baking. Then asked Sigmund if he had found nothing in the meal.
"I misdoubted me that there was something quick in the meal when I first fell to kneading of it, but I have kneaded it all up together, both the meal and that which was therein, whatsoever it was."
Then Sigmund laughed out, he said—
"Naught wilt thou eat of this bread to-night, for the most deadly of worms (1) hast thou kneaded up therewith."
Now Sigmund was so mighty a man that he might eat venom and have no hurt therefrom; but Sinfjotli might abide whatso venom came on the outside of him, but might neither eat nor drink thereof.
ENDNOTES:(1)Â Serpents.
The tale tells that Sigmund thought Sinfjotli over young to help him to his revenge, and will first of all harden him with manly deeds; so in summer-tide they fare wide through the woods and slay men for their wealth; Sigmund deems him to take much after the kin of the Volsungs, though he thinks that he is Siggeir's son, and deems him to have the evil heart of his father, with the might and daring of the Volsungs; withal he must needs think him in no wise a kinsome man, for full oft would he bring Sigmund's wrongs to his memory, and prick him on to slay King Siggeir.
Now on a time as they fare abroad in the wood for the getting of wealth, they find a certain house, and two men with great gold rings asleep therein: now these twain were spell-bound skin-changers, (1) and wolf-skins were hanging up over them in the house; and every tenth day might they come out of those skins; and they were kings' sons: so Sigmund and Sinfjofli do the wolf-skins on them, and then might they nowise come out of them, though forsooth the same nature went with them as heretofore; they howled as wolves howl, but both knew the meaning of that howling; they lay out in the wild-wood, and each went his way; and a word they made betwixt them, that they should risk the onset of seven men, but no more, and that he who was first to be set on should howl in wolfish wise: "Let us not depart from this," says Sigmund, "for thou art young and over-bold, and men will deem the quarry good, when they take thee."
Now each goes his way, and when they were parted, Sigmund meets certain men, and gives forth a wolf's howl; and when Sinfjotli heard it, he went straightway thereto, and slew them all, and once more they parted. But ere Sinfjotli has fared long through the woods, eleven men meet him, and he wrought in such wise that he slew them all, and was awearied therewith, and crawls under an oak, and there takes his rest. Then came Sigmund thither, and said—
"Why didst thou not call on me?"
Sinfjotli said, "I was loth to call for thy help for the slaying of eleven men."
Then Sigmund rushed at him so hard that he staggered and fell, and Sigmund bit him in the throat. Now that day they might not come out of their wolf-skins: but Sigmund lays the other on his back, and bears him home to the house, and cursed the wolf-gears and gave them to the trolls. Now on a day he saw where two weasels went, and how that one bit the other in the throat, and then ran straightway into the thicket, and took up a leaf and laid it on the wound, and thereon his fellow sprang up quite and clean whole; so Sigmund went out and saw a raven flying with a blade of that same herb to him; so he took it and drew it over Sinfjotli's hurt, and he straightway sprang up as whole as though he had never been hurt. Thereafter they went home to their earth-house, and abode there till the time came for them to put off the wolf-shapes; then they burnt them up with fire, and prayed that no more hurt might come to any one from them; but in that uncouth guise they wrought many famous deeds in the kingdom and lordship of King Siggeir.
Now when Sinfjotli was come to man's estate, Sigmund deemed he had tried him fully, and or ever a long time has gone by he turns his mind to the avenging of his father, if so it may be brought about; so on a certain day the twain get them gone from their earth-house, and come to the abode of King Siggeir late in the evening, and go into the porch before the hall, wherein were tuns of ale, and there they lie hid: now the queen is ware of them, where they are, and is fain to meet them; and when they met they took counsel, and were of one mind that Volsung should be revenged that same night.
Now Signy and the king had two children of tender age, who played with a golden toy on the floor, and bowled it along the pavement of the hall, running along with it; but therewith a golden ring from off it trundles away into the place where Sigmund and Sinfjotli lay, and off runs the little one to search for the same, and beholds withal where two men are sitting, big and grimly to look on, with overhanging helms and bright white byrnies; (2) so he runs up the hall to his father, and tells him of the sight he has seen, and thereat the king misdoubts of some guile abiding him; but Signy heard their speech, and arose and took both the children, and went out into the porch to them and said—
"Lo ye! These younglings have bewrayed you; come now therefore and slay them!"
Sigmund says, "Never will I slay thy children for telling of where I lay hid."
But Sinfjotli made little enow of it, but drew his sword and slew them both, and cast them into the hall at King Siggeir's feet.
Then up stood the king and cried on his men to take those who had lain privily in the porch through the night. So they ran thither and would lay hands on them, but they stood on their defence well and manly, and long he remembered it who was the nighest to them; but in the end they were borne down by many men and taken, and bonds were set upon them, and they were cast into fetters wherein they sit night long.
Then the king ponders what longest and worst of deaths he shall mete out to them; and when morning came he let make a great barrow of stones and turf; and when it was done, let set a great flat stone midmost inside thereof, so that one edge was aloft, the other alow; and so great it was that it went from wall to wall, so that none might pass it.
Now he bids folk take Sigmund and Sinfjotli and set them in the barrow, on either side of the stone, for the worse for them he deemed it, that they might hear each the other's speech, and yet that neither might pass one to the other. But now, while they were covering in the barrow with the turf-slips, thither came Signy, bearing straw with her, and cast it down to Sinfjotli, and bade the thralls hide this thing from the king; they said yea thereto, and therewithal was the barrow closed in.
But when night fell, Sinfjotli said to Sigmund, "Belike we shall scarce need meat for a while, for here has the queen cast swine's flesh into the barrow, and wrapped it round about on the outer side with straw."
Therewith he handles the flesh and finds that therein was thrust Sigmund's sword; and he knew it by the hilts, as mirk as it might be in the barrow, and tells Sigmund thereof, and of that were they both fain enow.
Now Sinfjotli drave the point of the sword up into the big stone, and drew it hard along, and the sword bit on the stone. With that Sigmund caught the sword by the point, and in this wise they sawed the stone between them, and let not or all the sawing was done that need be done, even as the song sings: