From the Poetic Edda, translated by Henry Adams Bellows

Fra Dautha Sinfjotla is not a poem but a short prose narrative — the only purely prose entry in the Codex Regius manuscript of the Poetic Edda. It follows immediately after the Helgakvitha Hundingsbana II and precedes the Gripisspo, serving as the hinge between the Helgi cycle and the great Sigurth cycle that dominates the second half of the collection. In it, the compiler of the Codex Regius disposes of two figures — Sigmund and Sinfjotli — who belong to the older Volsung tradition but have no further role in the Sigurth story about to begin.

The passage tells a stark and compressed tale: Sinfjotli kills the brother of his stepmother Borghild; at the funeral feast she brings him poisoned ale three times; Sigmund, immune to poison, drinks the first two horns himself, but on the third urges his son to drink; Sinfjotli dies instantly. The grief-stricken Sigmund carries the body to a fjord, where a mysterious boatman — understood by tradition to be Odin — takes the corpse aboard his small craft and vanishes. The passage then quickly narrates Sigmund's second marriage, to Hjordis, the birth of Sigurth, and Sigmund's death in battle against the sons of Hunding, setting the stage for the fifteen Sigurth poems that follow.

Bellows believed that the story was certainly current in oral prose tradition and that the compiler knew of no poem treating these events, though the existence of a lost poem on the subject remains possible. The Volsungasaga tells the Sinfjotli story in greater detail, and the relationship between this passage and the prose of the Reginsmol suggests that the compiler drew on a continuous prose narrative of the Volsung line.

This is Henry Adams Bellows' translation from The Poetic Edda (New York: The American-Scandinavian Foundation, 1923). The translation was verified against the sacred-texts.com digitised edition, transcribed from the original 1923 printed text.

Introductory Note

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.

Of Sinfjotli's Death

Sigmund, the son of Volsung, was a king in the land of the Franks; Sinfjotli was his eldest son, the second was Helgi, and the third Hamund. Borghild, Sigmund's wife, had a brother who was named -----. Sinfjotli, her stepson, and ----- both wooed the same woman, wherefore Sinfjotli slew him. And when he came home, Borghild bade him depart, but Sigmund offered her atonement-money, and this she had to accept. At the funeral feast Borghild brought in ale; she took poison, a great horn full, and brought it to Sinfjotli. But when he looked into the horn, he saw that it was poison, and said to Sigmund: "Muddy is the drink, Father!" Sigmund took the horn and drank therefrom. It is said that Sigmund was so hardy that poison might not harm him, either outside or in, but all his sons could withstand poison only without on their skin.

Borghild bore another horn to Sinfjotli and bade him drink, and all happened as before. And yet a third time she brought him a horn, and spoke therewith scornful words of him if he should not drink from it. He spoke as before with Sigmund. The latter said: "Let it trickle through your beard, Son!" Sinfjotli drank, and straightway was dead.

Sigmund bore him a long way in his arms, and came to a narrow and long fjord, and there was a little boat and a man in it. He offered to take Sigmund across the fjord. But when Sigmund had borne the corpse out into the boat, then the craft was full. The man told Sigmund to go round the inner end of the fjord. Then the man pushed the boat off, and disappeared.

King Sigmund dwelt long in Denmark in Borghild's kingdom after he had married her. Thereafter Sigmund went south into the land of the Franks, to the kingdom which he had there. There he married Hjordis, the daughter of King Eylimi; their son was Sigurth. King Sigmund fell in a battle with the sons of Hunding, and Hjordis then married Alf the son of King Hjalprek. There Sigurth grew up in his boyhood. Sigmund and all his sons were far above all other men in might and stature and courage and every kind of ability. Sigurth, however, was the foremost of all, and all men call him in the old tales the noblest of mankind and the mightiest leader.

Colophon

Fra Dautha Sinfjotla is the only purely prose entry in the Codex Regius manuscript of the Poetic Edda, serving as the narrative bridge between the Helgi cycle and the Sigurth cycle. Though the passage is short, it carries extraordinary weight: the poisoning of Sinfjotli by his stepmother, the mysterious appearance of a boatman who is almost certainly Odin come to gather the dead, and the swift narrative that carries the Volsung line from Sigmund to Sigurth — the hero whose story will dominate the remainder of the collection.

Translation by Henry Adams Bellows, from The Poetic Edda (New York: The American-Scandinavian Foundation, 1923). Digitised text from sacred-texts.com.

Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.

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