James Baldwin - The Story of Siegfried

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 3 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. 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 4 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.

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. 5I 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.

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, Veliant, the foreman, so far forgot himself as to strike the boy. For a moment Siegfried gazed at him with withering scorn; then he swung his hammer high in air, and brought it swiftly down, not upon the head of Veliant, who was trembling with expectant fear, but upon the foreman’s anvil. The great block of iron was shivered by the blow, and flew into a thousand pieces. Then, turning again towards the thoroughly frightened foreman, Siegfried said, while angry lightning-flashes darted from his eyes,—

“What if I were to strike you thus?”

Veliant sank upon the ground, and begged for mercy.

“You are safe,” said Siegfried, walking away. “I would scorn to harm a being like you!”

The apprentices were struck dumb with amazement and fear; and when Siegfried had returned to his anvil they one by one dropped their hammers, and stole away from the smithy. In a secret place not far from the shop, they met together, to plot some means by which they might rid themselves of him whom they both hated and feared.