German myths have always been different from the overall European mythology. Aside from the setting, probably the most remarkable distinction is the hero. A shining example is Siegfried, who is a controversial figure in the medieval German narrative. He definitely acts with valor, fights the dragon, and dies at the end, which are all features of a traditional hero. Yet, taking a closer look at his actions, it is possible to dethrone Siegfried as a true hero.
Mythology Retrospection
The first trace of Siegfried in Medieval mythology appears in the thirteenth century. There are different versions of his origin, one of which portrays him as a son of the king of Xanten, while the other makes him a wandering warrior. Regardless of his real birth, Siegfried kills a dragon and baths in its blood, which makes his skin so hard that he becomes practically invulnerable.
Siegfried arrives at the capital of the Burgundian kingdom, aiming to marry princess Kriemhild. He befriends her father, king Gunther and makes a deal with him. The king would allow Kriemhild to marry Siegfried in exchange for his help with winning over the heart of the queen of Iceland, Brünhild. She was known for her fierce nature and for killing any man who fails her physically difficult tests.
The reason why the king chose Siegfried lies in his invulnerability, which will let him accomplish all challenges necessary to court the queen. The initiative is a success, with both men marrying their respective love interests. However, Brünhild physically prevents Gunther from consummating their marriage. Once again, the king turns to Siegfried, who overpowers the queen, appropriates her possessions (belt and ring), and forces her to sleep with Gunther.
This endeavor paves the way for the implication that neither Siegfried nor Gunther had foreseen. Now that both women are part of the royal family, there is debate on which of them is more powerful. Kriemhild accuses Brünhild of giving her virginity to Siegfried by using the belt and ring as proof. In response, Brünhild devises a plot to kill Siegfried, which is possible due to a vulnerable spot on his skin. Kriemhild is tricked into giving away her husband’s weakness. Siegfried is subsequently murdered on a hunt, but he manages to curse the Burgundians before dying.
Characteristics of a Hero
Firstly, it is essential to understand what comprises a hero in the first place. They have to be of noble birth, able to commit unnatural acts, express feelings of patriotism, and be humble. Classen (2003) refers to the definition of a true hero as “an extraordinary individual, the hero, who stands above his contemporaries in physical and moral strength” (p. 299). He proceeds to give examples of ideal mythological heroes who fit these criteria, which include Beowulf and the Campeador El Cid.
It is evident that two constituents are essential for a hero. The first is his physical prowess, which is displayed through extraordinary feats (Raglan, 2003). A hero is definitely a great warrior inspiring others to go into battle. It is customary that a hero would have a specific weapon, which signifies some parts of his identity. Naturally, a hero is a master of combat, able to win fights with insurmountable odds.
The second feature of a hero is his moral superiority. It is a tricky criterion because it depends a great deal on the historic context and contemporary norms. Still, it is possible to pinpoint some traits typical of a hero. They include patriotism, a strong sense of honor, humility, good reasoning, decency, adherence to virtues, and other moral attributes (Raglan, 2003). Ultimately, a hero’s life comes down to selfless sacrifices for the sake of other people.
Many fictional characters fall within the heroic framework. Robin Hood is a good archer with exceptional leadership abilities, which he uses to help the poor. King Arthur protects his land against Saxon invaders and rules honorably. Beowulf valiantly saves his people from dangers over the course of his life. Roland sacrifices himself to let to cover Charlemagne’s army. There is little confusion when it comes to ascertaining what these characters represent.
Germanic Morality
The other problem is that the Germanic view of morality was not the same as classical English understanding. Both cultures had their own unique view of virtues, nobility, and what constitutes heroism. Without a doubt, there are similarities between the characters of myths of different cultures. Still, there are substantial distinctions, which determine the various interpretation of the same actions and behaviors. Moreover, some of those national traditions may be seen as negative from the perspective of another society.
Germanic heroes are first and foremost warriors who live in battle and see it as the meaning of their lives. This commitment to a warlike lifestyle also brings about the view of fearlessness and strength as the essentials of heroism (Van Sweringen, 1915). These traits take precedence to compassion and sacrifice. Germanic heroes are bent on vengeance and taking revenge. It is also seen as a positive and heroic characteristic rather than a sign of immoral conduct.
Germanic myths have an interesting attitude towards death. The general view is that a warrior must die fighting. Yet, it is not an expression of the willingness and readiness to sacrifice. Van Sweringen argues that “the idea of self-sacrifice was foreign to the Germanic mind” (p. 213). This is a stark contrast to the chivalry traditions of Western Europe, which favored those willing to die for others. As a result, it can be argued that many Germanic heroes are not heroic from the classical standpoint.
Analysis of Siegfried’s Status
Siegfried is a complicated figure with various arguments in favor and against him being a hero. Traditionally, he is associated as a hero of Germanic mythology. However, his story was relayed through generations not as clearly as the narratives of other famous heroes. It became customary to attribute heroic qualities to him without actually delving into his actions and analyzing them. Combined with the Germanic medieval morality, it is viable to doubt Siegried as a true hero.
Firstly, Siegfried differs in his origins from the heroic archetype. Classen (2003) writes that “Siegfried hails from a world of quasi-gods and naturally does not fit into the world of the Burgundian” (p. 302). The traditional setting would have a hero be fit his society and represent its best and most valued qualities. In Siegfried’s case, there is little consideration of the Burgundians in his mind. He is driven by selfish goals and does not exhibit any desire to protect the people.
His real motives become apparent at the end of the second chapter, when knights suggest the idea of Siegdried becoming a king himself and protecting the lands. Instead, “the son had no ambition to be crowned” (Ryder, 1962). The next chapter opens with him becoming enamored with Kriemhild and intending to marry her.
Secondly, Siegfried’s behavior can be aggressive and downright arrogant. For instance, Classen (2003) refers to the verse 43 in German as proof that “Siegfried’s goals are to conquer the world, to fight with physical force, and to crush any enemy who might stand in his way” (p. 300). This attitude presents a sharp contrast to the accepted heroic demeanor, which presupposes adherence to peace and the desire to fight out of necessity, but not power. Siegfried is ready to kill for the sake of himself, as he does on numerous occasions, for example, in the fourth adventure, where Siegfried kills thirty knights in cold blood.
Thirdly, some of Siegried’s actions implicate him morally, even according to Germanic traditions. One of the stories deals with him slaying the knights, who asked him to divide the treasure (Raglan, 2003). Whereas a traditional hero would retreat, Siegried proceeded to kill them and have the prize all for himself.
Moreover, Bohning (1943) argues that in one version, Siegfried actually rapes Brunhilde on her wedding night with king Gunther. At a later point, Siedrig’s wife brings it up as a possibility. One of Siegfried’s inspirational cries to his men was: “More’s to be done before the day is through. If I keep my life, we’ll live in care and sorrow many a Saxon wife” (Ryder, 1962, p. 73). All of these actions are abhorrent, regardless of contemporary societal mores.
Conclusion
Altogether, it should be noted that Siegfried is a multi-dimensional character, with both heroic and villainous traits. There are some indications that he can be considered a hero due to the overall narrative of his story. Yet, it is impossible to ignore his actions, which would vilify a character in the classic medieval story. The moral connotation of some of the actions may be explained by the traditions unique to the Germanic people. Nevertheless, Siegfried crosses even this threshold, disavowing himself as a true hero.
References
Bohning, E. E. (1944). Brunhild in medieval tradition. Department of Modern Languages and Literatures, 5(3), 23-36.
Classen, A. (2003). The downfall of a hero: Siegfried’s self-destruction and the end of heroism in the” Nibelungenlied”. German Studies Review, 26(2), 295-314.
Raglan, F. R. S. (2003). The hero: A study in tradition, myth and drama. Courier Corporation.
Ryder, F. G. (1962). The song of the Nibelungs: A verse translation from the Middle High German Nibelungenlied. Frank Glessner Ryder.
Van Sweringen, G. F. (1915). The Main literary types of men in the Germanic Hero-Sagas. The Journal of English and Germanic Philology, 14(2), 212-225.