"Oh, if you knew, joy of the world," Brünnhilde exposes her artless heart to the hero, "how I have loved you from all time! You were my care, the object of my solicitude! Before you were shaped, I nurtured you, before you were born, my shield concealed you,—so long have I loved you, Siegfried!" He believes for a moment that his mother has not died but has been sleeping and now speaks to him. In correcting him, Brünnhilde shows herself tenderly feminine. No sooner has she spoken the words which must fall with inevitable dreariness on his ear, "Your mother will not come back to you!" than she hastens to heal his hurt with the sweetest thing her love has to say: "Yourself am I, if you love me, fortunate...." She explains the meaning of her earlier words: "I have loved you from all time, for to me alone Wotan's thought was known. That thought which I must never speak, which I did not think, but only felt; for which I strove, struggled, and fought; for which I braved the one who had framed it; for which I was made to suffer and bound in punishment; that thought—might you but grasp it!—was naught but love for you!"
It could hardly be hoped that the young forester should at this moment be able to grasp anything so subtle, as he helplessly confesses: "Wonderful sounds what you winningly sing; but the sense of it is dark to me. I see your eye beam bright; I feel your warm breath; I hear the sweet singing of your voice; but that which in your singing you would impart, stupefied, I understand it not! I cannot grasp the sense of distant things, when all my senses are absorbed in seeing and feeling only you. With anxious fear you bind me: you alone have taught me to fear. Whom you have bound in mighty bonds, no longer withhold from me my courage!" Brünnhilde at this, with the touch of nature which makes the Valkyrie kin to the young lady of drawing-rooms, turns her head away and talks of something else. She talks of Grane, whom she sees grazing a little way off. As her eyes fall upon the corslet, cut from her body with a sword, the sight smites upon her saddeningly, as a symbol. A consciousness of danger and defencelessness oppresses her, and when Siegfried, made bold in his fear of her by the very need he feels of overcoming that fear, impetuously seizes her in his arms, in terror she starts away from him and wrings her hands with a woful sense of not being any more that Brünnhilde "whom no god had ever approached, before whom reverently the heroes had bowed, who holy had departed from Walhalla." She feels her wisdom forsaking her, her light failing, night and terror closing down upon her. She appeals to him at last against himself: "Oh, Siegfried, see my distress!"
He stands so still for a time, silent, puzzled by her, unwilling certainly to frighten her further, that her immediate fear subsides; her countenance betrays, the stage-directions read, that "a winning picture rises before her soul." The character of this may be divined from the melody rippling softly forth, the motif of peaceful love. A fresh green branch, it makes one think of, with a nest upon it, swinging in a summer wind. More gently she addresses him, pleading rather than repelling, winning him to give up his way for hers. "Eternal am I,... but eternal for your weal! Oh, Siegfried, joyous hero! Renounce me.... Approach me not with ardent approach.... Constrain me not with shattering constraint.... Have you not seen your own image in the clear stream? Has it not gladdened you, glad one? If you stir the water into turmoil, the smooth surface is lost, you cannot see your own reflection any longer. Wherefore, touch me not, trouble me not; eternally bright then shall you shine back at yourself from me. Oh, Siegfried, luminous youth! love—yourself, and withhold from me. Destroy not what is your own!" His robust young love to this replies—after the simple outburst: "You I love, oh, might you love me! No longer have I myself, oh, had I you!"—that it matters little his image should be broken in the glorious river before him, for, burning and thirsting, he would plunge into it himself, that its waves might blissfully engulf him and his longing be quenched in the flood. It is he who appeals now, with ancient arguments, simple and telling as his blows at the dragon. When at the end of them he clasps Brünnhilde again, she does not as before wrest herself free, but laughs in joy as she feels her love surging, till it, as it seems to her, more than matches his own, and he is the one, she judges, who should feel afraid. She, indeed, asks him, does he not fear?... But the opposite takes place. With her love, ardent as his own, frankly given him, all his courage comes back, "And fear, alas!" he observes, a little disconcerted at the queerness of this new experience, "fear, which I never learned,—fear, which you had hardly taught me,—fear, I believe, I, dullard, have already forgotten it!" Brünnhilde laughs in delight—all of joy and laughter is their love after this up on the sunny height—and declares to the "mad-cap treasury of glorious deeds" that laughing she will love him, laughing lose the light of her eyes, laughing they will accept destruction, laughing accept death! Let the proud world of Walhalla crumble to dust, the eternal tribe of the gods cease in glory, the Norns rend the coil of fate, the dusk of the gods close down,—Siegfried's star has risen, and he shall be, to Brünnhilde, for ever, everything! In equally fine and joyous ravings Siegfried's voice has been pouring forth alongside of hers; reaching at last an identical sentiment and the same note, the two rush together like flashing mountain torrents, and are lost to us behind the descending curtain.
THE TWILIGHT OF THE GODS
(DIE GOETTERDAEMMERUNG)
I
In the Prologue of "The Twilight of the Gods" we learn from report the portion of Wotan's history which belongs between the breaking of his spear and the final events which bring about the gods' end.
At the rising of the curtain the three Norns are dimly discerned upon the well-known scene of Brünnhilde's sleep, before the entrance to the rocky hall where Siegfried and she have their dwelling. The fiery palisade around their fastness casts a faint glow upon the night. The Norns, as it were to while away the heavy hour before dawn, spin and sing. Their "spinning" consists in casting a golden coil from one to the other, after some peculiar ritual, involving fastening it to this pine-tree, winding it about that point of rock, casting it over the shoulder, northward. Their song is of no frivolous matter, but as if we should entertain ourselves recounting the Creation, the Fall of Man, the Deluge. Of the World-Ash they tell, in whose shade a well flowed, murmuring runes of wisdom; of a daring god who came to drink at the well, paying in toll one of his eyes. From the World-Ash, he, Wotan, broke a branch and fashioned it into the shaft of a spear. This he carved with runes of truth to compacts, and held it as the "haft of the world." An intrepid hero clove it asunder. Wotan thereupon commanded the heroes of Walhalla to hew down the World-Ash and cut it to pieces. "High looms the castle built by giants," sings the youngest of the Norns; "there in the hall sits Wotan amid the holy clan of the gods and heroes. Wooden billets heaped to a lofty pile surround the room. That was once the World-Ash! When the wood shall burn hot and clear, when the flame shall devour the shining hall, the day of the end of the gods shall have dawned!" Wotan himself, when the danger is no longer to be averted of a dishonoured end,—if Alberich, that is, shall regain possession of the Ring,—will plunge the splinters of his defeated spear deep into Loge's breast and himself set the World-Ash ablaze.
As night begins to yield to dawn, confusion falls on the minds of the Norns; their visions, they complain, are dim. The strands of the coil become tangled between their fingers. One of them descries an angry face—Alberich's—floating before her; another becomes aware of an avenging curse gnawing at the threads of the coil. This suddenly snaps—terrific omen! Appalled, with the cry that "eternal wisdom is at an end," they vanish in search of their mother, Erda, in the earth's depths.