But it is in the concluding part of the story--the part which, as we shall see, has its basis in actual history--that the two accounts diverge most widely. So strange, indeed, has been the evolution of the saga that the central character of it, Kriemhild (Gudrun) holds a diametrically opposite relation to her husband Etzel (Atli) at the final catastrophe in the two versions. In the Nibelungenlied as in the Edda the widowed Kriemhild (Gudrun) marries King Etzel (Atli), her consent in the former resulting from a desire for revenge upon the murderers of Siegfried, in the latter from the drinking of a potion which takes away her memory of him; in the Nibelungenlied it is Kriemhild who treacherously lures Gunther and his men to their destruction unknown to Etzel, in the Edda the invitation comes from Atli, while Gudrun tries to warn them to stay at home; in the former Kriemhild is the author of the attack on the guests, in the latter Atli; in the former Kriemhild is the frenzied avenger of her former husband Siegfried's death upon her brother Gunther, in the latter Gudrun is the avenger of her brothers' death upon her husband Atli. 4. Mythical Element and Historical Element A sifting of the Nibelungen saga reveals a mythical element (the story of Siegfried) and a historical element (the story of the Burgundians and Etzel). How, when, and where these two elements were blended together must remain largely a matter of conjecture. This united central body received then from time to time accessions of other elements, some of them originally historical in character, some of them pure inventions of the poetic imagination. The Siegfried myth is the oldest portion of the Nibelungen saga, and had already passed through a long period of development before its union with the story of the Burgundian kings. Like so many others of its kind, it is part of the spiritual equipment of our Germanic ancestors at the dawn of their recorded history. It grew gradually with the people themselves and has its counterpart among other peoples. Such myths are a record of the impressions made upon the mind of man by the mighty manifestations of the world of nature in which he lives; their formation may be likened to the unconscious impressions of its surroundings on the mind of the child. And just as the grown man is unable to trace back the formation of his own individuality to its very beginnings in infancy, so is it impossible for the later nation in its advanced stage to peer back beyond the dawn of its history. It is in the gloom beyond the dawn that such myths as this of Siegfried have their origin.