The Danish History Part 7

Other "Devices" are exemplified, such as the "b.o.o.by-trap" loaded with a millstone, which slays a hateful and despised tyrant, imposed by a foreign conqueror; evasion by secret pa.s.sages, and concealment in underground vaults or earth-houses. The feigning of madness to escape death occurs, as well as in the better-known Hamlet story. These stratagems are universal in folk-history.

To Eric, the clever and quick of speech, is ascribed an excellent sailor's smuggling trick to hide slaughtered cattle, by sinking them till the search is over.

The "Hero's Mighty Childhood" (like David's) of course occurs when he binds a bear with his girdle. Sciold is full grown at fifteen, and Hadding is full grown in extreme youth. The hero in his boyhood slays a full-grown man and champion. The cinder-biting, lazy stage of a mighty youth is exemplified.

The "fierce eyes" of the hero or heroine, which can daunt an a.s.sa.s.sin as could the piercing glance of Marius, are the "falcon eyes" of the Eddic Lays.

The shining, effulgent, "illuminating hair" of the hero, which gives light in the darkness, is noticed here, as it obtains in Cuaran's thirteenth century English legend.

The wide-spread tale of the "City founded on a site marked out by a hide cut into finest thongs", occurs, told of h.e.l.la and Iwarus exactly as our Kentishmen told it of Hengist, and as it is also told of Dido.

The incidents of the "hero sleeping by a rill", of the guarded king's daughter, with her thirty attendants, the king's son keeping sheep, are part of the regular stock incidents in European folk-tales. So are the Nausicaa incident of the "king's daughter going a washing", the hero disguising himself as a woman and winding wool (like a second Heracles).

There are a certain number of stories, which only occur in Saxo and in our other Northern sources with attributions, though they are of course legendary; such are:

The "Everlasting Battle" between Hedhin and Hogne, a legend connected with the great Brisinga-men story, and paralleled by the Cordelia-tale among the Britons.

The story of the "Children preserved" is not very clearly told, and Saxo seems to have euhemerized. It is evidently of the same type as the Lionel-Lancelot story in the Arthurian cycle. Two children, ordered to be killed, are saved by the slaying of other children in their place; and afterwards by their being kept and named as dogs; they come to their own and avenge their wrongs.

The "Journey to h.e.l.l" story is told of Eric, who goes to a far land to fetch a princess back, and is successful. It is apparently an adventure of Swipdag, if everyone had their rights. It is also told of Thorkill, whose adventures are rather of the "True Thomas" type.

The "Test of Endurance" by sitting between fires, and the relief of the tortured and patient hero by a kindly trick, is a variant of the famous Eddic Lays concerning Agnar.

The "Robbers of the Island", evidently comes from an Icelandic source (cf. The historic "Holmveria Saga" and Icelandic folk-tales of later date), the incident of the hero slaying his slave, that the body might be mistaken for his, is archaic in tone; the powerful horse recalls Grani, Bayard, and even Sleipner; the dog which had once belonged to Unfoot (Ofote), the giant shepherd (cf. its a.n.a.logues in old Welsh tales), is not quite a.s.similated or properly used in this story.

It seems (as Dr. Rydberg suspects) a mythical story coloured by the Icelandic relater with memory full of the robber-hands of his own land.

The stratagem of "Starcad", who tried even in death to slay his slayer, seems an integral part of the Starcad story; as much as the doom of three crimes which are to be the price for the threefold life that a triple man or giant should enjoy. The noose story in Starcad (cf. that told of Bicce in the Eormenric story), is also integral.

SAXO'S MYTHOLOGY.

No one has commented upon Saxo's mythology with such brilliancy, such minute consideration, and such success as the Swedish scholar, Victor Rydberg. More than occasionally he is over-ingenious and over-anxious to reduce chaos to order; sometimes he almost loses his faithful reader in the maze he treads so easily and confidently, and sometimes he stumbles badly. But he has placed the whole subject on a fresh footing, and much that is to follow will be drawn from his "Teutonic Mythology" (cited here from the English version by Rasmus B. Anderson, London, 1889, as "T.M.").

Let us take first some of the incontestable results of his investigations that affect Saxo.

SCIOLD is the father of Gram in Saxo, and the son of Sceaf in other older authorities. Dr. Rydberg (97-101) forms the following equations for the Sciolding patriarchs:--

a. Scef--Heimdal--Rig.

b. Sciold--Borgar--Jarl.

c. Gram--Halfdan--Koming.

Chief among the mythic tales that concern Saxo are the various portions of the Swipdag-Myth, which Dr. Rydberg has been able to complete with much success. They may be resumed briefly as follows:--

Swipdag, helped by the incantations of his dead mother, whom he had raised from the dead to teach him spells of protection, sets forth on his quests. He is the Odusseus of the Teutonic mythology. He desires to avenge his father on Halfdan that slew him. To this end he must have a weapon of might against Halfdan's club. The Moon-G.o.d tells him of the blade Thia.s.se has forged. It has been stolen by Mimer, who has gone out into the cold wilderness on the rim of the world. Swipdag achieves the sword, and defeats and slays Halfdan. He now buys a wife, Menglad, of her kinsmen the G.o.ds by the gift of the sword, which thus pa.s.ses into Frey's hands.

How he established a claim upon Frey, and who Menglad was, is explained in Saxo's story of Eric, where the characters may be identified thus:--

Swipdag--Eric Freya--Gunwara Frey--Frode III Niord--Fridlaf Wuldor--Roller Thor--Brac Giants--The Greps Giants--Coller.

Frey and Freya had been carried off by the giants, and Swipdag and his faithful friend resolve to get them back for the Anses, who bewail their absence. They journey to Monster-land, win back the lady, who ultimately is to become the hero's wife, and return her to her kindred; but her brother can only be rescued by his father Niord. It is by wit rather than by force that Swipdag is successful here.

The third journey of Swipdag is undertaken on Frey's behalf; he goes under the name of Scirner to woo giant Gymer's daughter Gerth for his brother-in-law, buying her with the sword that he himself had paid to Frey as his sister's bride-price. So the sword gets back to the giants again.

Swipdag's dead foe Halfdan left two young "avengers", Hadding and Guthorm, whom he seeks to slay. But Thor-Brache gives them in charge of two giant brothers. Wainhead took care of Hadding, Hafle of Guthorm.

Swipdag made peace with Guthorm, in a way not fully explained to us, but Hadding took up the blood-feud as soon as he was old enough.

Hadding was befriended by a woman, who took him to the Underworld--the story is only half told in Saxo, unluckily--and by Woden, who took him over-sea wrapt in his mantle as they rode Sleipner over the waves; but here again Saxo either had not the whole story before him, or he wished to abridge it for some reason or prejudice, and the only result of this astonishing pilgrimage is that Woden gives the young hero some useful counsels. He falls into captivity, entrapped by Loke (for what reason again we are left to guess), and is exposed to wild beasts, but he slays the wolf that attacks him, and eating its heart as Woden had bidden him, he gains wisdom and foresight.

Prepared by these adventures, he gets Guthorm to join him (how or why the peace between him and Swipdag was broken, we know not), and they attack their father's slayer, but are defeated, though Woden sunk Asmund Swipdag's son's ship, Grio, at Hlessey, and Wainhead and Hardgrip his daughter fought for Hadding.

Hadding wanders off to the East with his foster-sister and mistress and Hardgrip, who is slain protecting him against an angry ghost raised from the Underworld by her spells. However, helped by Heimdal and Woden (who at this time was an exile), Hadding's ultimate success is a.s.sured.

When Woden came back to power, Swipdag, whose violence and pride grew horribly upon him, was exiled, possibly by some device of his foes, and took upon him, whether by will or doom, a sea-monster's shape. His faithful wife follows him over land and sea, but is not able to save him. He is met by Hadding and, after a fierce fight, slain. Swipdag's wife cursed the conqueror, and he was obliged to inst.i.tute an annual sacrifice to Frey (her brother) at Upsale, who annuls the curse. Loke, in seal's guise, tried to steal the necklace of Freya at the Reef of Treasures, where Swipdag was slain, but Haimdal, also in sealskin, fought him, and recovered it for the G.o.ds.

Other myths having reference to the G.o.ddesses appear in Saxo. There is the story of "Heimdall and Sol", which Dr. Rydberg has recognised in the tale of Alf and Alfhild. The same tale of how the G.o.d won the sun for his wife appears in the mediaeval German King Ruther (in which t.i.tle Dr.

Ryuberg sees Hrutr, a name of the ram-headed G.o.d).

The story of "Othar" (Od) and "Syritha" (Sigrid) is obviously that of Freya and her lover. She has been stolen by the giants, owing to the wiles of her waiting-maid, Loke's helper, the evil witch Angrbode. Od seeks her, finds her, slays the evil giant who keeps her in the cave; but she is still bewitched, her hair knotted into a hard, h.o.r.n.y ma.s.s, her eyes void of brightness. Unable to gain recognition he lets her go, and she is made by a giantess to herd her flocks. Again found by Od, and again refusing to recognise him, she is let go again. But this time she flies to the world of men, and takes service with Od's mother and father. Here, after a trial of her love, she and Od are reconciled.

Sywald (Sigwald), her father, weds Od's sister.

The tale of the vengeance of Balder is more clearly given by the Dane, and with a comic force that recalls the Aristophanic fun of Loka-senna.

It appears that the story had a sequel which only Saxo gives. Woden had the giantess Angrbode, who stole Freya, punished. Frey, whose mother-in-law she was, took up her quarrel, and accusing Woden of sorcery and dressing up like a woman to betray Wrind, got him banished.

While in exile Wuldor takes Woden's place and name, and Woden lives on earth, part of the time at least, with Scathe Thia.s.se's daughter, who had parted from Niord.

The giants now resolved to attack Ansegard; and Woden, under the name of Yggr, warned the G.o.ds, who recall him after ten years' exile.

But for Saxo this part of the story of the wars of the G.o.ds would be very fragmentary.

The "Hildiger story", where a father slays his son unwittingly, and then falls at his brother's hand, a tale combining the Rustam and the Balin-Balan types, is one of the Hilding tragedies, and curiously preserved in the late "Saga of Asmund the Champions' bane". It is an ant.i.thesis, as Dr. Rydberg remarks, to the Hildebrand and Hadubrand story, where father and son must fight and are reconciled.

The "story of Orwandel" (the a.n.a.logue of Orion the Hunter) must be gathered chiefly from the prose Edda. He was a huntsman, big enough and brave enough to cope with giants. He was the friend of Thor, the husband of Groa, the father of Swipdag, the enemy of giant Coller and the monster Sela. The story of his birth, and of his being blinded, are lost apparently in the Teutonic stories, unless we may suppose that the bleeding of Robin Hood till he could not see by the traitorous prioress is the last remains of the story of the great archer's death.

Great part of the troubles which befell the G.o.ds arose from the antagonism of the sons of Iwalde and the brethren Sindre and Brokk (Cinder and Brank), rival artist families; and it was owing to the retirement of their artist foster-parents that Frey and Freya were left among the giants. The Hniflung h.o.a.rd is also supposed to have consisted of the treasures of one band of primaeval artists, the Iwaldings.

Whether we have here the phenomenon of mythological doublets belonging to different tribes, or whether we have already among these early names that descent of story which has led to an adventure of Moses being attributed to Garibaldi, given to Theodoric the king the adventures of Theodoric the G.o.d, taken Arthur to Rome, and Charles the Great to Constantinople, it is hard to say.

The skeleton-key of identification, used even as ably as Dr. Rydberg uses it, will not pick every mythologic lock, though it undoubtedly has opened many hitherto closed. The truth is that man is a finite animal; that he has a limited number of types of legend; that these legends, as long as they live and exist, are excessively prehensile; that, like the opossum, they can swing from tree to tree without falling; as one tree dies out of memory they pa.s.s on to another. When they are scared away by what is called exact intelligence from the tall forest of great personalities, they contrive to live humbly clinging to such bare plain stocks and poles (Tis and Jack and Cinderella) as enable them to find a precarious perch.

To drop similitudes, we must be prepared, in unravelling our tangled mythology, to go through several processes. We must, of course, note the parallelisms and get back to the earliest attribution-names we can find.

But all system is of late creation, it does not begin till a certain political stage, a stage where the myths of coalescing clans come into contact, and an official settlement is attempted by some school of poets or priests. Moreover, systematization is never so complete that it effaces all the earlier state of things. Behind the official systems of Homer and Hesiod lies the actual chaos of local faiths preserved for us by Pausanias and other mythographers. The common factors in the various local faiths are much the majority among the factors they each possess; and many of these common factors are exceedingly primitive, and resolve themselves into answers to the questions that children still ask, still receiving no answer but myth--that is, poetic and subjective hypothesis, containing as much truth as they can receive or their inventors can grasp.

Who were our forbears? How did day and night, sun and moon, earth and water, and fire come? How did the animals come? Why has the bear no tail? Why are fishes dumb, the swallow cleft-tail? How did evil come?

Why did men begin to quarrel? How did death arise? What will the end be?

Why do dead persons come back? What do the dead do? What is the earth shaped like? Who invented tools and weapons, and musical instruments, and how? When did kings and chiefs first come?

From accepted answers to such questions most of the huge ma.s.s of mythology arises. Man makes his G.o.ds in his own image, and the doctrines of omen, coincidence, and correspondence helped by incessant and imperfect observation and logic, bring about a system of religious observance, of magic and ritual, and all the ma.s.ses of folly and cruelty, hope and faith, and even charity, that group about their inventions, and seem to be the necessary steps in the onward path of progressive races.