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Contents

1. Preface
2. Bibliography
3. Credits


Preface:

Frá dauða Sinfjǫtla is the eighteenth part of the Older Edda (OE) or Poetic Edda.

 

 

INTRODUCTORY NOTE by Henry Adams Bellows

 

It has been pointed out that the Helgi tradition, coming originally from Denmark, was early associated with that of the Volsungs, which was of German, or rather of Frankish, origin (cf. Introductory Note to Helgakvitha Hjorvarthssonar). The connecting links between these two sets of stories were few in number, the main point being the identification of Helgi as a son of Sigmund Volsungsson. Another son of Sigmund, however, appears in the Helgi poems, though not in any of the poems dealing with the Volsung cycle proper. This is Sinfjotli, whose sole function in the extant Helgi lays is to have a wordy dispute with Gothmund Granmarsson.

 

Sinfjotli's history is told in detail in the early chapters of the Volsungasaga. The twin sister of Sigmund Volsungsson, Signy, had married Siggeir, who hated his brother-in-law by reason of his desire to possess a sword which had belonged to Othin and been won by Sigmund. Having treacherously invited Volsung and his ten sons to visit him, Siggeir slew Volsung and captured his sons, who were set in the stocks. Each night a wolf („some men say that she was Siggeir's mother“) came out of the woods and ate up one of the brothers, till on the tenth night Sigmund alone was left. Then, however, Signy aided him to escape, and incidentally to kill the wolf. He vowed vengeance on Siggeir, and Signy, who hated her husband, was determined to help him. Convinced that Sigmund must have a helper of his own race, Signy changed forms with a witch, and in this guise sought out Sigmund, who, not knowing who she was, spent three nights with her. Thereafter she gave birth to a boy, whom she named Sinfjotli („The Yellow-Spotted“?), whom she sent to Sigmund. For a time they lived in the woods, occasionally turning into wolves (whence perhaps Sinfjotli's name). When Sinfjotli was full grown, he and his father came to Siggeir's house, but were seen and betrayed by the two young sons of Signy and Siggeir, whereupon Sinfjotli slew them. Siggeir promptly had Sigmund and Sinfjotli buried alive, but Signy managed to smuggle Sigmund's famous sword into the grave, and with this the father and son dug themselves out. The next night they burned Siggeir’s house, their enemy dying in the flames, and Signy, who had at the last refused to leave her husband, from a sense of somewhat belated loyalty, perishing with him.

 

Was this story, which the Volsungasaga relates in considerable detail, the basis of an old poem which has been lost? Almost certainly it was, although, as I have pointed out, many if not most of the old stories appear to have been handed down rather in prose than in verse, for the Volsungasaga quotes two lines of verse regarding the escape from the grave. At any rate, Sinfjotli early became a part of the Volsung tradition, which, in turn, formed the basis for no less than fifteen poems generally included in the Eddic collection. Of this tradition we may recognize three distinct parts: the Volsung-Sigmund-Sinfjotli story; the Helgi story, and the Sigurth story, the last of these three being by far the most extensive, and suggesting an almost limitless amount of further subdivision. With the Volsung-Sigmund-Sinfjotli story the Sigurth legend is connected only by the fact that Sigurth appears as Sigmund's son by his last wife, Hjordis; with the Helgi legend it is not connected directly at all. Aside from the fact that Helgi appears as Sigmund's son by his first wife, Borghild, the only link between the Volsung story proper and that of Helgi is the appearance of Sinfjotli in two of the Helgi poems. Originally it is altogether probable that the three stories, or sets of stories, were entirely distinct, and that Sigurth (the familiar Siegfried) had little or nothing more to do with the Volsungs of northern mythological-heroic tradition than he had with Helgi.

 

The annotator or compiler of the collection of poems preserved in the Codex Regius, having finished with the Helgi lays, had before him the task of setting down the fifteen complete or fragmentary poems dealing with the Sigurth story. Before doing this, however, he felt it incumbent on him to dispose of both Sigmund and Sinfjotli, the sole links with the two other sets of stories. He apparently knew of no poem or poems concerning the deaths of these two; perhaps there were none, though this is unlikely. Certainly the story of how Sinfjotli and Sigmund died was current in oral prose tradition, and this story the compiler set forth in the short prose passage entitled Of Sinfjotli's Death which, in Regius, immediately follows the second lay of Helgi Hundingsbane. The relation of this passage to the prose of the Reginsmol is discussed in the introductory note to that poem.




Abbreviations for the whole library.


Bibliography:

 

Eddukvæði II, Hetjukvæði, Jónas Kristjánsson og Vésteinn Ólason gáfu út, p. 284-285, Íslenzk fornrit, Reykjavík 2014.

 

Om Sinfjotle’s død (Frá dauþa Sinfjǫtla), tr. G.A Gjessing, Kristiania 1899.

 

FRA DAUTHA SINFJOTLA, Of Sinfjotli's Death, tr. Henry Adams Bellows, in the Poetic Edda, the American-Scandinavian Foundation, 1936.

 



Credits:

Input by Angela Kowalczyk, August 7th, 2016.


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