Page:The Nibelungenlied - tr. Shumway - 1909.pdf/39

Rh bles 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.