Nibelungenlied
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The Nibelungenlied, translated as The Song of the Nibelungs, is an epic poem in Middle High German. It tells the story of dragon-slayer Siegfried at the court of the Burgundians, his murder, and of his wife Kriemhild's revenge.
The Nibelungenlied is based on pre-Christian Germanic heroic motifs (the "Nibelungensaga"), which include oral traditions and reports based on historic events and individuals of the 5th and 6th centuries. Old Norse parallels of the legend survive in the Völsunga saga, the Prose Edda, the Poetic Edda, the Legend of Norna-Gest, and the Þiðrekssaga.
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[edit] Manuscript sources
The poem in its various written forms was lost by the end of the 16th century, but manuscripts from as early as the 13th century were re-discovered during the 18th century. There are thirty-five known manuscripts of the Nibelungenlied and its variant versions. Eleven of these manuscripts are essentially complete.[1] The oldest version however seems to be the one preserved in manuscript "B". Twenty-four manuscripts are in various fragmentary states of completion, including one version in Dutch (manuscript 'T'). The text contains approximately 2,400 stanzas in 39 Aventiuren. The title under which the poem has been known since its discovery is derived from the final line of one of the three main versions, "hie hât daz mære ein ende: daz ist der Nibelunge liet" ("here the story takes an end: this is the lay of the Nibelungs"). Liet here means lay, tale or epic rather than simply song, as it would in Modern German.
The manuscripts sources deviate considerably from one another. Philologists and literary scholars usually designate three main genealogical groups for the entire range of available manuscripts, with two primary versions comprising the oldest known copies: *AB and *C. This categorization derives from the signatures on the *A, *B, and *C manuscripts as well as the wording of the last verse in each source: "daz ist der Nibelunge liet" or "daz ist der Nibelunge nôt". Nineteenth century philologist Karl Lachmann developed this categorisation of the manuscript sources in Der Nibelunge Noth und die Klage nach der ältesten Überlieferung mit Bezeichnung des Unechten und mit den Abweichungen der gemeinen Lesart (Berlin: Reimer, 1826).
[edit] Authorship
Prevailing scholarly theories strongly suggest that the written Nibelungenlied is the work of an anonymous poet from the area of the Danube between Passau and Vienna, dating from about 1180 to 1210, possibly at the court of the bishop of Passau, Wolfger von Erla (in office 1191–1204). Most scholars consider it likely that the author was a man of literary and ecclesiastical education at the bishop's court, and that the poem's recipients were the clerics and noblemen at the same court.
The "Nibelung's lament" (Diu Klage), a sort of appendix to the poem proper, mentions a "Meister Konrad" who was charged by a bishop "Pilgrim" of Passau with the copying of the text. This is taken as a reference to Saint Pilgrim, bishop of Passau from 971–991.
The search for the author of the Nibelungenlied in German studies has a long and intense history. Among the names suggested were Konrad von Fußesbrunnen, Bligger von Steinach and Walther von der Vogelweide. None of these hypotheses has wide acceptance, and mainstream scholarship today accepts that the author's name cannot be established.
[edit] Synopsis
Though the preface to the poem promises both joyous and dark tales ahead, the Nibelungenlied is by and large a very tragic work, and these four opening verses are believed to have been a late addition to the text, composed after the body of the poem had been completed.
| Middle High German original | Shumway translation |
|---|---|
|
Uns ist in alten mæren wunders vil geseit |
Full many a wonder is told us in stories old, |
The original version instead began with the introduction of Kriemhild, the protagonist of the work.
The epic is divided into two parts, the first dealing with the story of Siegfried and Kriemhild, the wooing of Brünhild and the death of Siegfried at the hands of Hagen, and Hagen's hiding of the Nibelung treasure in the Rhine (Chapters 1-19). The second part deals with Kriemhild's marriage to Etzel, her plans for revenge, the journey of the Nibelungs to the court of Etzel, and their last stand in Etzel's hall (Chapters 20-39).
[edit] Siegfried and Kriemhild
The first chapter introduces the court of Burgundy. Kriemhild (the virgin sister of King Gunther, and his brothers Gernot and Giselher) has a dream of a falcon that is killed by two eagles. Her mother interprets this to mean that Kriemhild's future husband will die a violent death, and Kriemhild consequently resolves to remain unmarried.
The second chapter tells of the background of Siegfried, crown prince of Xanten. His youth is narrated with little room for the adventures later attributed to him. In the third chapter, Siegfried arrives in Worms with the hopes of wooing Kriemhild. Upon his arrival, Hagen von Tronje, one of King Gunther's vassals, tells Gunther about Siegfried's youthful exploits that involved winning a treasure and lands from a pair of brothers, Nibelung and Schilbung, whom Siegfried had killed when he was unable to divide the treasure between them and, almost incidentally, the killing of a dragon.
After killing the dragon, Siegfried then bathed in its blood, which rendered him invulnerable. Unfortunately for Siegfried, a leaf fell onto his back from a linden tree during this and the small patch of skin that the leaf covered did not come into contact with the dragon's blood, leaving Siegfried vulnerable in that single spot. In spite of Hagen's threatening stories about his youth, the Burgundians welcome him, but do not allow him to meet the princess. Disappointed, he nonetheless remains in Worms and helps Gunther defeat the invading Saxons.
In chapter 5, Siegfried finally meets Kriemhild. Gunther requests Siegfried to sail with him to the fictional city of Isenstein in Iceland to win the hand of the Iceland's Queen, Brünhild. Siegfried agrees, though only if Gunther allows him to marry Gunther's sister, Kriemhild, whom Siegfried pines for. Gunther, Siegfried and a group of Burgundians set sail for Iceland. Upon their arrival, Brünhild challenges Gunther to a trial of strength with her hand in marriage as a reward. If they lose, however, they will be sentenced to death. It becomes apparent to the group that Brünhild is immensely strong and they fear for their lives.
Siegfried quietly returns to the boat his group arrived on and takes his special cloak, which renders him invisible (Chapters 6-8). Siegfried, with his immense strength, invisibly leads Gunther through the trials. Unknowingly deceived, the impressed Brünhild thinks King Gunther, not Siegfried, defeated her and agrees to marry Gunther. Gunther becomes afraid that Brünhild may yet be planning to kill them, so Siegfried goes to Nibelungenland and single-handedly conquers the kingdom. Siegfried makes them his vassals and returns with a thousand of them. Siegfried then goes ahead as messenger. The group of Burgundians, Gunther and Gunther's new wife-to-be Brünhild return to Worms, where a grand reception awaits them and they marry to much fanfare. Siegfried and Kriemhild are also then married with Gunther's blessings.
However, on their wedding night, Brünhild suspects something is amiss with her situation, particularly suspecting Siegfried a potential cause. Gunther attempts to sleep with her and, with her great strength, she easily ties Gunther up and leaves him that way all night. After telling Siegfried of this, Siegfried again offers his help. Siegfried proposes that he slip into their chamber at night with his invisibility cloak and silently beat Brünhild into submission. Gunther agrees but says that Siegried must not sleep with Brünhild. Siegfried slips into the room according to plan and after a difficult and violent struggle, an invisible Siegfried defeats Brünhild. Siegfried then takes her ring and belt, which are symbols of defloration. Here it is implied that Siegfried sleeps with Brünhild despite Gunther's request. Afterwards, Brünhild no longer possesses her once-great strength and says she will no longer refuse Gunther. Siegfried gives the ring and belt to his own newly wed, Kriemhild, in chapter 10.
Years later, Brünhild, still feeling as if she had been lied to, goads Gunther into inviting Siegfried and Kriemhild to their kingdom. Brünhild does this because she is still under the impression that Gunther married off his sister to a low-ranking vassal (while Gunther and Siegfried are in reality of equal rank) yet the normal procedures are not being followed between the two ranks combined with her lingering feelings of suspicion. Both Siegfried and Kriemhild come to Worms and all is friendly between the two until, before entering the Worms Cathedral, Kriemhild and Brünhild argue who should have precedence according to their husbands' perceived ranks.
Having been earlier deceived about the relationship between Siegfried and Gunther, Brünhild thinks it is obvious that she should go first per custom of her perceived social rank. Kriemhild, unaware of the deception involved in Brünhild's wooing, insists that they are of equal rank and the dispute escalates. Severely angered, Kriemhild shows Brünhild first the ring and then the belt that Siegfried took from Brünhild on her wedding night, and then calls her Siegfried's kebse (mistress or concubine). Brünhild feels greatly distressed and humiliated. She bursts into tears.
The argument between the queens is both a risk for the marriage of Gunther and Brünhild and a potential cause for a lethal rivalry between Gunther and Siegfried, which both Gunther and Siegfried attempt to avoid. Gunther acquits Siegfried of the charges. Despite this, Hagen von Tronje decides to kill Siegfried to protect the honor and reign of his king. Although it is Hagen who does the deed, Gunther - while first objecting to the plot - and his brothers know of the plan and quietly assent. Hagen contrives a false military threat to Gunther and Siegfried, considering Gunther a great friend, volunteers to help Gunther once again.
Under the context of this threat of war, Hagen persuades Kriemhild, who still trusts Hagen, to mark Siegfried's single vulnerable point on his clothing with a cross under the premise of protecting him. Now knowing Siegfried's weakness, the fake campaign is called off and Hagen then uses the cross as a target on a hunting trip, killing Siegfried with a spear as he is drinking from a brook in chapter 16. Further, Hagen steals the hoard from Kriemhild and throws it into the Rhine (Rheingold), to prevent Kriemhild from using it to establish an army of her own.
[edit] Kriemhild's revenge
Kriemhild swears to take revenge for the murder of her husband and the theft of her treasure. Many years later, King Etzel of the Huns (Attila the Hun) proposes to Kriemhild, she journeys to the land of the Huns, and they are married. For the baptism of their son, she invites her brothers, the Burgundians, to a feast at Etzel's castle in Hungary. Hagen does not want to go, but is taunted until he does: he realises that it is a trick of Kriemhild in order to take revenge and kill them all. As the Burgundians cross the Danube, this fate is confirmed by Nixes, who predict that all but one monk will die. Hagen tries to drown the monk in order to render the prophecy futile, but he survives.
The Burgundians arrive at Etzel's castle and are welcomed by Kriemhild "with lying smiles and graces". But the lord Dietrich of Bern, an ally of Etzel's, advises the Burgundians to keep their weapons with them at all times, which is normally not allowed. The tragedy unfolds. Kriemhild comes before Hagen, reproaches him for her husband Siegfried's death, and demands the return of her Nibelungenschatz. Hagen answers her boldly, admitting that he killed Siegfried and sank the Nibelungen treasure into the Rhine, but blames these acts on Kriemhild's own behaviour.
King Etzel then welcomes his wife's brothers warmly. But outside a tense feast in the great hall, a fight breaks out between Huns and Burgundians, and soon there is general mayhem. When word of the fight arrives at the feast, Hagen decapitates Kriemhild's and Etzel's little son before his parents' eyes. The Burgundians take control of the hall, which is besieged by Etzel's warriors. Kriemhild offers her brothers their lives if they hand over Hagen, but they refuse. The battle lasts all day, until the queen orders the hall to be burned with the Burgundians inside.
All of the Burgundians are killed except for Hagen and Gunther, who are bound and held prisoner by Dietrich of Bern. Kriemhild has the men brought before her and orders her brother Gunther to be killed. Even after seeing Gunther's head, Hagen refuses to tell the queen what he has done with the Nibelungen treasure. Furious, Kriemhild herself cuts off Hagen's head. Old Hildebrand, the mentor of Dietrich of Bern, is infuriated by the shameful deaths of the Burgundian guests. He hews Kriemhild to pieces with his sword. In a fifteenth century manuscript, he is said to strike Kriemhild a single clean blow to the waist; she feels no pain, however, and declares that his sword is useless. Hildebrand then drops a ring and commands Kriemhild to pick it up. As she bends down, her body falls into pieces. Dietrich and Etzel and all the people of the court lament the deaths of so many heroes.
[edit] Historical background
A historical nucleus of the saga lies in events of the Germanic Migration Period, in particular the defeat of the Burgundians by Flavius Aëtius with the aid of Hunnic mercenaries near Worms in ca. AD 436. Other possible influences are the feud between the 6th century Merowingian queens Brunhilda and Fredegunde, as well as the marriage of Attila with the Burgundian princess Ildikó in AD 453.
These events became conflated with common Germanic mythological material concerning Niflheim and the Nibelungs, originally likely a race of dwarfs guarding treasure, but from the evidence of Waltharius also a name for a Frankish or Burgundian dynasty. The Nibelungenlied combines a first mythological part dealing with the Gunther's wooing of Brünhild, with a second political part taking place in specific locations like Worms, the capital of Burgundy, describing the journey of the Nibelungs east across the Danube to Etzelburg, the residence of Attila the Hun (Etzel), the location of the catastrophe.
The Nibelungenlied arranges these traditional materials in a composition aiming at a High Medieval audience that was familiar with the epics Matter of Britain and Matter of France, casting the inherited Germanic theme in his contemporary terms of courtly Christian chivalry. Consequently, Siegfried changes from a dragon killer to a courting man who will express his love to Kriemhild explicitly only after he has won the friendship of the Burgundian king Gunther and his brothers, Gernot and Giselher. Some situations, which exaggerate the conflict between the Germanic migrations and the chivalrous ethics (such as Gunther's embarrassing wedding night with Brunhild) may be interpreted as irony. The notoriously bloody end that leaves no hope for reconciliation is far removed from the happy ending of typical courtly epics.
Some scholars consider the historical figure of Arminius, who defeated the Roman imperial legions (clad in scale armour) at the Battle of Teutoburg Forest in 9 AD, a possible archetype for the dragon-slayer Siegfried.
[edit] Legacy
An early critic labeled it a German "Iliad", arguing that, like the Greek epic, it goes back to the remotest times and unites the monumental fragments of half-forgotten myths and historical personages into a poem that is essentially national in character. However, others criticised the work for being inferior to the Greek classics and not worthy of the status of 'National Epic'.
Despite its many critics, imagery from the Nibelungelied was used in many poems, essays, posters and speeches at every stage in the development of German nationalism, from the Befreiungskriege (Wars of Liberation) to the period of Nazi rule, to less jingoistic interpretations and references today.
For example, the faithfulness among the Burgundian king and his vassals, ranked higher than family bonds or life, is called Nibelungentreue. This expression was used in Germany, prior to World War I to describe the alliance between the German Empire and Austria-Hungary, as well as by Nazi propaganda, e.g. when referring to the Battle of Stalingrad.
The word Nibelungen is transferred from a legendary race of Germanic dwarfs and their treasure, to the followers of Siegfried and finally to the Burgundians which are portrayed in the poem.
In October of 2006 USA Today listed Siegfried as #7 on their list of Imaginary Luminaries: the 101 most influential people who never lived.[3]
However, it is very difficult to separate the influence of the Nibelungenlied itself from that of other works of art and propaganda dealing with the Siegfried myths. Often, images which clearly refer to part of this story differ in some way. For example, one famous poster from the 1930s links Siegfried's death with the 'Dolchstosslegende' (the idea that German soldiers were stabbed in the back by the peace treaties of 1918) and shows a Siegfried-like figure stabbed with a dagger, not a spear.
Essentially, the Nibelungenlied provides a wealth (a great hoard, as it were) of emotive and instantly recognisable images applicable to almost any political event.
[edit] Adaptations
The Nibelungenlied, Thidreks saga and the Völsunga saga served as source materials for Richard Wagner's Der Ring des Nibelungen (English: The Ring of the Nibelung), a series of four music dramas popularly known as the "Ring Cycle".
In 1924, Austrian-American director Fritz Lang made a duology of silent fantasy films of the epic: Die Nibelungen: Siegfried and Die Nibelungen: Kriemhilds Rache. Lang and Thea von Harbou wrote the screenplay for the first film; von Harbou has the sole screenwriting credit on the second. Remakes were made in 1966.
The premise of the Nibelungenlied was made into a miniseries called Ring of the Nibelungs (also called Sword of Xanten) in 2004. It uses the title of the series by Wagner and, like the Ring Cycle, is in many ways closer to the Norse legends of Siegfried and Brunhild than to the Nibelungenlied itself. Like many adaptations, it only deals with the first half of the epic, ignoring Kriemhild's revenge. On the SciFi Channel, it is broadcast with title Dark Kingdom: The Dragon King (2006).
The anime series of Saint Seiya uses some elements from Nibelungenlied in its Asgard story-arc.
[edit] Narrative structure
The narrative structure of the Nibelungenlied has been compared to the one in the chanson de geste and in creole legends by Henri Wittmann[2] on the basis of common narreme structure as first developed in the work of Eugene Dorfman.[3]
[edit] See also
[edit] Editions
- Karl Bartsch, 1870/1880
- Margaret Armour, Translator. Franz Schoenberner, Introduction. Edy Legrand, Illustrator. The Nibelungenlied, Heritage Press, New York, 1961.
- Michael S. Batts. Das Nibelungenlied, critical edition, Tübingen: M. Niemeyer 1971. ISBN 3-484-10149-0
- Helmut de Boor: Das Nibelungenlied, 22nd revised and expanded edition, ed. Roswitha Wisniewski, Wiesbaden 1988, ISBN 3-7653-0373-9
- Hermann Reichert, Das Nibelungenlied, edition of manuscript B, Berlin: de Gruyter 2005. VII, ISBN 3-11-018423-0.. Normalized text; introduction in German language.
- Linguistic help for beginners (in German language): Hermann Reichert, Nibelungenlied-Lehrwerk. Sprachlicher Kommentar, mittelhochdeutsche Grammatik, Wörterbuch. Passend zum Text der St. Galler Fassung („B“). Wien: Praesens Verlag 2007. ISBN 978-3-7069-0445-2. Price: EUR (D) 26,20.
- Ursula Schulze, Das Nibelungenlied, based on manuscript C, Düsseldorf / Zürich: Artemis & Winkler 2005. ISBN 3-538-06990-5.
- Burton Raffel, Das Nibelungenlied, new translation. Foreword by Michael Dirda. Introduction by Edward R. Haymes. Yale University Press 2006. ISBN 13: 978-0-300-11320-4. ISBN 10: 0-300-11320-X
[edit] Notes
- ^ the Donaueschingen manuscript C can be considered as the longest version, although some pages are missing [1]
- ^ Wittmann, Henri. 1995. "La structure de base de la syntaxe narrative dans les contes et légendes du créole haïtien." Poétiques et imaginaires: francopolyphonie littéraire des Amériques. Edited by Pierre Laurette & Hans-George Ruprecht. Paris: L'Harmattan, pp. 207-218.[2]
- ^ Dorfman, Eugène. 1969. The narreme in the medieval romance epic: An introduction to narrative structures. Toronto: University of Toronto Press.
[edit] External links
- texts of manuscripts A, B and C
- facsimile of manuscript C
- Karl Bartsch edition (Leipzig, 1870/80)
- index of online manuscript facsimiles
English translations:
