Let a man be chary of speech and in action unflinching. Eddic poetry is full of action; even its didactic pieces are dramatic. The Edda is as hard as steel. In the mythological pieces the action has the ruthlessness of the elements, while the stories of conduct show elemental passions working in elemental strength. The men and women are not rounded and complete; but certain disengaged motives are raised to the Titanic and thrown out with power. Neither present anguish, nor death surely foreseen, checks the course of vengeance for broken faith in those famous Eddic lays of Atli, of Sigurd and Sigrifa, Helgi and Sigrun, Brynhild and Gudrun, out of which the Volsunga Saga was subsequently put together, and to which the Nibelungenlied is kin. They seem to carry the same story, with change of names and incidents. Always the hero's fate is netted by woman's vengeance and the curse of the Hoard. But still the women feel most; the men strike, or are struck. Hard and cold grey, with hidden fire, was the temper of these people. Their love was not over-tender, and yet stronger than death: cries Brynhild's ghost riding hellward, "Men and women will always be born to live in woe. We two, Sigurd and I, shall never part again." And the power of such love speaks in the deed and word of Sigrun, who answers the ghostly call of slain Helgi from his barrow, and enters it to cast her arms about him there: "I am as glad to meet thee as are the greedy hawks of Odin when they scent the slain. I will kiss thee, my dead king, ere thou cast off thy bloody coat. Thy hair, my Helgi, is thick with rime, thy body is drenched with gory dew, dead-cold are thy hands."
The characters which appear in large grey traits in the Edda, come nearer to us in the Icelandic Sagas. The Edda has something of a far, unearthly gloom; the Saga the light of day. Saga-folk are extraordinarily individual; men and women are portrayed, body and soul, with homely, telling
ci.-cvii. and 427). These scholars find Celtic influences in the Eddic poems. The whole controversy is still far from settlement. As for English translations of the Edda, that by B. Thorpe (Edda Samundar) is difficult to obtain. Those of the Corpus poeticum Boreale are literal; but the phraseology of the renderings of the mythological poems is shaped to the theory of Christian influence. A recent translation (1909) is that of Olive Bray (Viking Club), The Elder or Poetic Edda, Part I. The Mythological Poems.
