The Story of Norway Part 7

They sat for a long time in shuddering silence, each distrusting the other. From the stillness above they concluded that night was approaching; but neither dared to sleep. At last Kark's weariness overpowered him; but he tossed and mumbled excitedly in his sleep. The earl waked him and asked him what he had been dreaming.

"I dreamed," answered Kark, "that we were both on board the same ship and that I stood at the helm."

"That must mean that thou rulest over thine own life as well as mine. Be therefore faithful to me, Kark, as behooves thee, and I will reward thee when better days come."

Once more the thrall fell asleep and labored heavily, as in a nightmare.

The earl woke him again and asked him to relate his dream.

"I thought I was at Hlade," said Kark, "and Olaf Tryggvesson put a golden ring about my neck."

"The meaning of that," cried the earl, "is that Olaf Tryggvesson will put a red ring [A] about thy neck, if thou goest to seek him. Therefore, beware of him, Kark, and be faithful to me. Then thou wilt enjoy good things from me, as thou hast done before."

[Footnote A: The red ring means, of course, a ring of blood; _i.e._, Olaf would cut Kark's head off.]

The night dragged slowly along and each sat staring at the other, with rigid, sleepy eyes, which yet dared not close. Toward morning, however, the earl fell backward and sleep overwhelmed him. But the terrors of his vigil pursued him sleeping. His soul seemed to be tossed on a sea of anguish. He screamed in wild distress, rolled about, rose upon his knees and elbows, and his face was terrible to behold. Then Kark sprang up, seized his knife and thrust it into his master's throat. Soon after he presented himself before Olaf Tryggvesson with the earl's head, claiming the reward. But Olaf verified the murdered man's prophecy. He put not a ring of gold, but one of blood about the traitor's neck (995).

Earl Haakon was the last champion of paganism upon the throne of Norway.

He was a man of great natural endowment, fearless yet prudent, formidable in battle, and in his earlier years justly popular for his kindliness and liberality. It appears, however, as if the dignity and power which he conquered by his own ability intoxicated him and disturbed the fine equilibrium of his mind. Morally, he was, barring the profligacy of his later days, a legitimate product of the old Germanic paganism and the conditions of life which must of necessity prevail in a militant community. The shrewdness and faithlessness which we are apt to censure in the heroic types of this age, were, in reality, enforced by the hostile att.i.tude of man to man and the resultant necessity for distrust and simulation. Candor and veracity were virtues which, according to the old Norse code, were only to be practised between friends, while mendacity and deceit were legitimate weapons against enemies. Earl Haakon was, however, even according to his code, culpable in not discriminating between friend and foe. He rose by faithlessness, and by faithlessness he fell.

[Ill.u.s.tration: OBLONG BUCKLE. FOUND AT ROSSELAND IN LISTER AND MANDAL'S AMT.]

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CHAPTER X.

THE YOUTH OF OLAF TRYGGVESSON.

The story of Olaf Tryggvesson's youth, as related in the sagas, is so marvellous that it can scarcely claim absolute credibility. The wonder-loving tradition seized upon him from his very birth as its favorite hero, and adorned every incident of his career with a mult.i.tude of romantic details. To separate the framework of fact from the embellishments of fiction is, under such circ.u.mstances, no easy task.

That Olaf's career, even stripped of all fanciful additions, was as remarkable as any romance, there can be no question. We have seen how Queen Gunhild with untiring vigilance tracked him through forests and wildernesses while he was an infant, and how his mother Aastrid finally found a place of refuge with Haakon the Old in Sweden. Her sense of security could scarcely have been increased when Earl Haakon succeeded the sons of Gunhild; for the earl was not of royal blood, and must fear, no less than Gunhild, a scion of the race of Harold the Fairhaired.

Aastrid therefore determined to go with her son to Gardarike, or Russia, where her brother, Sigurd Eriksson, held a position of authority under King Vladimir. She took pa.s.sage for herself, her son, and their attendants, upon a merchant-ship bound for a Russian port, but the ship was captured by vikings, who killed some of the pa.s.sengers and sold others as slaves. The young Olaf, his foster-father Thoralf Lousy-Beard, and the latter's son Thorgills, became the property of a viking named Klerkon, who killed Thoralf because he was too old to command any price in the slave-markets. The two boys he bartered away in Esthonia for a big ram. The purchaser again disposed of them for a coat and a cape to a man named Reas, who treated Olaf kindly, while he put Thorgills to hard labor. With him Olaf remained for six years. His mother, Aastrid, in the meanwhile, had been found at a slave-market by a rich Norse merchant named Lodin, who had recognized her in spite of her miserable appearance, and offered to ransom her on condition of her becoming his wife. She had gladly given her consent and had returned with him to Norway.

One day Olaf's uncle, Sigurd Eriksson, had occasion to visit the town in Esthonia where his nephew was living. He was just riding across the market-place, when his attention was attracted to a group of boys who were playing. There was especially one of them whose appearance struck him, and he called to him and asked him his name. The boy said that his name was Olaf. Sigurd now discovered by further questioning that it was his nephew he was addressing. He made haste to buy him and his foster-brother Thorgills, and took them with him to his house. He enjoined upon Olaf to say nothing about his race and birth, and the boy promised to be silent. One day, however, when he was out walking, he caught sight of the viking Klerkon who had slain his foster-father.

Without a moment's reflection, he went up and split his skull with an axe which he happened to have in his hand. Now the penalty for breaking the public peace was death, and a crowd of people rushed together, demanding that the boy should be killed. His uncle, in order to save him, took him to the queen, Olga, or Allogia, told her who he was, and implored her protection. The queen became greatly interested in the beautiful boy, and had him educated, as behooved a king's son, in the use of arms and all athletic sports. At the age of twelve he received men and ships from Vladimir, and spent some years roaming about as a viking. He is said to have done important service to his benefactor, reconquering a province which had rebelled; but the favor which he enjoyed raised him up enemies who slandered him, representing him as a dangerous rival of the king in the affections both of the queen and the people. Olaf then, at the advice of Olga, left Russia with his men and ships and went to Wendland,[A] where he was received with distinction by King Burislav. He did not, however, reveal himself as an heir to the throne of Norway, but travelled under the name Ole the Russian.

Burislav's eldest daughter, or, more probably, sister, Geira, fell in love with him, and he married her, performed many valiant deeds in the service of his father-in-law, and finally, at the death of his wife, sailed once more in search of adventures. He was then twenty-one years old. A dream induced him to go to Greece and accept Christianity, and he is also said to have sent a bishop to Russia who converted Vladimir and Olga to the Christian faith. Thence Olaf went to Northumberland, Denmark, Scotland, and France, and had adventures without number. At the age of twenty-five he found himself in England, and was summoned to appear before Princess Gyda, sister of the Irish king, Olaf Kvaran. She had been the wife of an earl, but was yet a young and beautiful woman. A great many wooers were importuning her, among whom a certain Alfvine, a great champion and man-slayer. A day had been fixed on which Gyda had promised to choose a husband, and many high-born men had come together, hoping to be chosen. All were splendidly attired, and glittered in scarlet and gold. Olaf, with a few companions, came sauntering up to the market-place, and stationed themselves somewhat apart from the rest as if merely to look on. He had pulled a fur hood and cape over his head and shoulders, and was otherwise plainly clad. Gyda, after having somewhat listlessly regarded the ranks of her wooers, caught sight of the tall stranger with the fur hood. She approached him, lifted up his hood, and looked long and earnestly into his eyes.

[Footnote A: The present Baltic provinces of Prussia. The Wends were a Slavonic people, and not identical with the Vandals, with whom they have often been confounded. The latter, according to the best authority, were of Germanic origin.]

"If thou wilt have me," she said, "then I choose thee for my husband."

Olaf replied that he was not unwilling to take her at her word; and their betrothal was forthwith published. Alfvine in great wrath now challenged the Norseman, fought, and was conquered. The wedding was then celebrated, and Olaf spent several years in England and Ireland. He became here more intimately acquainted with Christianity, was baptized, and became a zealous defender of the faith. In Greece, he had, according to the legend, only been _primsigned_--_i.e._, marked with the sign of the cross. This was regarded as a sort of compromise between the old faith and the new, and was supposed to secure a certain favor from Christ the White, without entirely forfeiting the good-will of the old G.o.ds.

The Anglo-Saxon annals contain repeated references to Olaf Tryggvesson, and name him as the chieftain of a great viking fleet, which, in the year 994, ravaged the coasts of Ess.e.x, Kent, Suss.e.x, and Hampshire. He even landed with a considerable army, and put up his winter quarters in Southampton, levying supplies from the neighboring country. The unhappy proposition was then made to King Ethelred II. to buy immunity from further depredations, and the sum of 10,000 was paid to Olaf and by him apportioned among his men. Sweyn Forkbeard, the son of Harold Bluetooth, then exiled from his native land, is also named as one of the chieftains concerned in this expedition, though in the treaty of peace between King Ethelred and the vikings, which is yet preserved, his name does not occur. At the confirmation of Olaf, which took place with great pomp in the same year, King Ethelred was present, and it is said that Olaf solemnly vowed, on that occasion, that he would henceforth never more molest the inhabitants of England. This promise he appears to have kept.

Sweyn, however, tempted by the great sums of money which he had extorted, returned again and again, expelled Ethelred for a time from his kingdom, and for many years was the virtual ruler of England.

The fame of Olaf Tryggvesson's deeds spread far and wide, and also reached Norway, where Earl Haakon anxiously listened to every rumor regarding him. That this daring young adventurer would, as soon as he felt himself strong enough, lay claim to his paternal kingdom, the earl could not doubt; and as his own popularity waned, he looked forward with increasing uneasiness to the conflict. He well knew the devotion of the people to the race of Harold the Fairhaired, and the thought took possession of him that his own safety demanded Olaf Tryggvesson's death.

He confided his plan to his friend, Th.o.r.e Klakka, and begged him to sail to Dublin, where Olaf was then staying, and either kill him, if the chance presented itself, or entice him over to Norway where he could easily destroy him. Th.o.r.e Klakka accepted this mission, met Olaf in Dublin, and readily gained his confidence. The young man was eager for information concerning his native land, and the earl's emissary lost no opportunity to urge him to sail thither, the sooner the better, and take possession of his inheritance. The earl, said Th.o.r.e Klakka, was indeed powerful, but if the peasants heard that a descendant of Harold the Fairhaired was in the land, they would all forsake him and join the legitimate king. Olaf was easily persuaded to believe these flattering a.s.surances, and in the spring of the year 995 sailed with five ships for Norway. In accordance with Th.o.r.e Klakka's treacherous advice, he went straight to the northwestern shires where Earl Haakon's power was the greatest, and landed on the island Moster in Hordaland. He raised his tent, planted the cross on the beach, and had the ma.s.s celebrated. Being convinced of Th.o.r.e's disinterestedness, he also accepted his advice not to reveal who he was, but sail northward to Trondelag in order to attack the earl unawares and slay him. Great must have been Th.o.r.e's surprise when, on landing at the mouth of the Drontheim fjord, he found that he had truthfully represented the condition of the country. The peasants were united in open rebellion against his master, and Olaf had only to make himself known in order to secure immediate allegiance. Of his speech at Rimul, and the ignominious death of the earl, we have already spoken. All the chieftains and peasants of Trondelag were now summoned to meet at the Oere-_thing_, at the mouth of the river Nid, and here Olaf Tryggvesson was formally proclaimed King of all Norway. The Tronders from this time forth reserved for themselves the right to proclaim the king in the name of the whole country, and even to this day the sovereigns of Norway are crowned in Drontheim. Nevertheless, the king was required to travel from district to district and receive the allegiance of the people. This Olaf now did, and was everywhere greeted with enthusiastic homage.

[Ill.u.s.tration: OLAF TRYGGVESSON'S ARRIVAL IN NORWAY.]

The above narrative exhibits several improbabilities, which, however, do not of necessity vitiate its essential truthfulness. Of Olaf's sojourn in Russia there can be no doubt, although, to be sure, the Vladimir who at that time reigned in Novgorod had no wife named Allogia or Olga, and if it was his grandmother Olga to whom reference is made, the king's jealousy seems altogether unreasonable. Likewise Olaf's visit to Wendland and his marriage there are capable of proof from contemporary poems, while the deeds which are attributed to him in King Burislav's service have a suspiciously legendary character. The adventure with Gyda in England also conceals a framework of fact under its mythical embroidery.

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CHAPTER XI.

OLAF TRYGGVESSON (995-1000).

King Olaf's first endeavor, after having ascended the throne, was to Christianize the country. He was by nature well adapted for this task, being zealous in the faith, resolute, and uncompromising. Where gentle means did not avail he had no hesitation in employing sword and fire.

Vehement as he was by temperament, brooking no argument, he wasted no time in weighing the probabilities of success or failure, but in the conviction of the sanct.i.ty of his cause stormed resistlessly onward and by his impetuosity and ardor, bore down all opposition. His first appearance as the champion of the new religion was in Viken, where he called his relations and adherents together and told them, that it was his intention to convert the whole kingdom of Norway to faith in Christ the White, even though he were to lose his life in the attempt. In Viken lived at that time his mother and his step-father, Lodin, who had a large following of friends and relations. Some of these were, no doubt, already Christians, or had been _primsigned_, as Christianity had, twenty-five years before, been preached for a short time in this part of the country by two Germans. No particular opposition was therefore offered to the king's command, and within a brief period Olaf had the satisfaction of seeing all of Viken--the old kingdom of his father, Tryggve--nominally, at least, converted to Christianity. It is not to be inferred, however, that the converts, in accepting baptism, renounced their faith in the G.o.ds whom they had previously worshipped. On the contrary, they continued to believe in their existence, and perhaps even secretly to worship them. The Christian priests themselves professed belief in Odin and Thor, but represented them as evil powers who had been conquered by Christ and thrown into the outer darkness. As Christ had now all power in heaven and earth, it was futile to invoke the favor of the vanquished G.o.ds by sacrifice. In this practical shape the new religion unquestionably appealed to many whom otherwise it could not have reached. The relation to the old G.o.ds had been in its essence a contract for protection and good crops, in return for certain tangible values sacrificed. As Christianity was then preached, it was in many respects the same thing under a different name. Prayers formerly addressed to Odin or Frey were now addressed to Christ and the Virgin Mary, and though offerings of horses and bullocks were discontinued, the fragrant incense was still supposed to rise to the nostrils of the new G.o.d and propitiate his favor. The salient and essential difference between the old and the new faith, and the only one which the Nors.e.m.e.n in the beginning vividly apprehended, was the great doctrine of peace upon earth and good-will among men. While Odin and Thor took pleasure in bloodshed and rejoiced in war, Christ the White loved peace and accorded no merit to the man-slayer.

[Ill.u.s.tration: OLD NORSE LOOM. FROM FANE NEAR BERGEN.]

That this doctrine, though it was slow to affect the lives of the new converts, nevertheless from generation to generation wrought a change in the moral consciousness of the Nors.e.m.e.n, can scarcely be questioned. The old Asa faith was inconsistent with any kind of civilization, because it meant, in the end, universal destruction. As long as killing was _per se_ meritorious and secured the favor of the G.o.ds and honor among men, no trade but that of arms could flourish, and every peaceful industry became impossible. In Iceland, where the spirit of the old Germanic paganism survived, even long after the introduction of Christianity, internecine feuds of the most atrocious character prevailed for centuries, resulting in a gradual decadence, followed by stagnation and decay. The result in Norway, as the subsequent narrative will show, was scarcely better. A universal exhaustion followed the long carnival of bloodshed, and a heavy lethargy, lasting for four hundred years, settled upon the people.

It would be vain to pretend that Olaf Tryggvesson, when he undertook the task of destroying the Asa faith, had any conception of the superior sociological value of the new faith over the old. Not even the conception of one G.o.d, instead of many, seems to have been emphasized in the preaching of those days. On the contrary, the Christian religion was adapted, as far as possible, to the pre-existing polytheistic notions, and a new hierarchy, consisting of the Trinity, the Virgin Mary, and a host of saints, was exalted as objects of worship instead of the old G.o.ds. If the character of the religious teaching is to be inferred from the character of the teachers, it is safe to conclude that the early Germanic Christianity was ethically not far removed from the religion which it came to supplant. Thus we hear much in the Saga of Olaf Tryggvesson of a priest named Thangbrand, whose violence, pugnacity, and readiness to kill must have made him an odd exponent of the gospel of peace. Thangbrand was a Saxon, and had been sent north with many other missionaries to a.s.sist in converting the Danes. Bishop Siric, of Canterbury, presented him during a visit with a curiously wrought shield, upon which was the image of the crucified Christ. Shortly after this occurrence, Thangbrand made the acquaintance of Olaf Tryggvesson, who admired the shield greatly and desired to buy it. The priest received a munificent compensation, and finding himself suddenly rich, went and bought a beautiful Irish girl, whose charms had beguiled him. A German warrior who saw the girl claimed her, and when his demand was scornfully refused challenged the priest. A duel was fought and the German was killed. Some ill feeling was aroused against Thangbrand by this incident, and he fled to his friend, Olaf Tryggvesson, and became his court chaplain. As such he was under the authority of Bishop Sigurd, an Anglo-Saxon, probably of Norse descent, whom Olaf had brought with him from England. Bishop Sigurd was a man of grave and gentle spirit and a striking contrast to the ferocious court chaplain.

The Christianization of Viken was followed by that of Agder. Any decided opposition the king did not meet until he came to South Hordaland, where a number of mighty chieftains had gathered in the hope of intimidating him. His fearless and resolute behavior, however, impressed them so much that, after some negotiations, they accepted the faith and were baptized. In return for this concession, they demanded of the king that he should give his sister Aastrid in marriage to the young and high-born chief, Erling Skjalgsson of Sole; and as the king thought this marriage in every way desirable, he gave his consent. Encouraged by his success, Olaf hastened on to Trondelag, where was the old and magnificent temple of Hlade, the princ.i.p.al sanctuary of Norse paganism.

Impelled by holy zeal, and heedless of the consequences, he broke down the altar of the G.o.ds, burned their images, and carried off their treasures. The Tronders promptly responded to this challenge by sending the war-arrow [A] from house to house, and preparing to fight with the king. Olaf, who had but a small force with him, did not venture to offer them battle; but sailed northward to Haalogaland, where another armed band, under the command of Th.o.r.e Hjort and Haarek of Thjotta, stood ready to receive him. As discretion was here the better part of valor, the king was in no haste to land, but returned to Trondelag, where the peasants in the meanwhile had dispersed, and began to build a church in the place where the old temple had stood. He meant to show the Tronders that he was neither discouraged nor frightened, that neither threats nor arms could induce him to desist from his undertaking. With the desire to strengthen his power here, where it most needed strengthening, he began also the building of a royal residence, and laid the foundation of the future city of Nidaros or Drontheim (996).

[Footnote A: The war-arrow (_haeror_) was carried by every man to his next neighbor and stuck into his door, as a sign that war was at hand.

To send or to cut the war-arrow is, therefore, to send a war message.]

At the beginning of the winter he again summoned the peasants to meet him at the _Frostathing_, and they again responded by an armed concourse, much greater than the preceding one. When the a.s.sembly was called to order, the king rose and eloquently expounded the new faith, repeating his demand that the Tronders should accept baptism and cease to sacrifice. But he had not spoken long when the peasants began to interrupt him by angry shouts, threatening to attack him and chase him out of the country, unless he was silent. One of them, a chieftain named Skegge Aasbjornsson or Ironbeard (Jernskjegge) was especially active in denouncing the king and exciting the people against him. Olaf came to the conclusion that nothing was to be accomplished here by persuasion, and he resolved reluctantly to postpone his propaganda until a more propitious time. He then began to talk in a more conciliatory spirit; promised the peasants to be present at their sacrificial feast at Yule-tide, and discuss further with them the change of faith. This promise was received with great satisfaction, and the a.s.sembly peacefully dispersed.

Shortly before the time appointed for the sacrifice, Olaf invited the chieftains and the most powerful peasants from all the neighboring shires, to meet him at a feast at Hlade. He placed thirty well-manned ships out in the fjord, where he could summon them in case of need. The guests were royally entertained, and as the night advanced became very drunk. In the morning the king ordered his priests to celebrate the ma.s.s, and a crowd of armed men arrived from the ships to attend the religious service. The guests, who were scarcely in a condition to profit by the worship, observed with growing uneasiness the size of the congregation. When the service was at an end, the king rose and addressed them as follows:

"When we held _thing_ the last time, at Frosten, I demanded of the peasants that they should accept baptism; and they, on the other hand, demanded of me that I should sacrifice with them, as Haakon, Ethelstan's foster-son, had done. I made no objection to this, but promised to be present at the sacrificial feast at More. However, if I am to sacrifice with you, then I am minded to make a sacrifice of the biggest kind that has ever been made. I will not take thralls and criminals; but I will sacrifice the most high-born men and the mightiest peasants."

He then named six of the most powerful chieftains present, who had been his most active opponents, and declared that he meant to offer them up to Odin and Frey for good crops. Before they had time to recover from their astonishment, they were seized, and presented with the alternative of being baptized, or sacrificed to their own G.o.ds. They did not meditate long before choosing the former. When the ceremony was finished, they begged to be allowed to depart, but the king declared that he would detain them, until they had sent him their sons or brothers as hostages.

At the Yule-tide sacrifice at More, the king arrived with a large number of followers. The peasants, too, came in full force, armed to the teeth, and defiant as ever. Conspicuous among them was the burly form of Ironbeard, who was everywhere active and seemed the head and front of the opposition. The king endeavored to speak, but the noise was so great that n.o.body could hear him. After a while, however, the tumult subsided, and he repeated his former demand, that all present should accept baptism, and believe in Christ the White; to which Ironbeard haughtily responded, that the peasants were here to prevent the king from breaking the law, that sacrificing to the G.o.ds was in accordance with the law, and that Olaf, whether he would or not, would have to sacrifice, as his predecessors had done. The king listened patiently to this speech; and declared himself ready to keep his promise. Accompanied by many men he entered the temple, leaving his arms without; for no one was allowed to enter the sanctuary, bearing arms. The king carried, however, in his hand a stout stick with a gold head. He inspected the images of the G.o.ds carefully; lingering especially before that of Thor, which was adorned with rings of gold and silver. Suddenly, while all were looking at him, he raised his stick and gave the G.o.d a blow, so that he fell from his pedestal and broke into many pieces. At the very same instant his men struck down the other idols; and Ironbeard who was outside was slain. It was all evidently pre-arranged; and the peasants, who stood aghast at the magnitude of the sacrilege, scarcely knew whither to turn or how to resent it. They looked to Ironbeard to give voice to their outraged feeling, but Ironbeard was dead; and there was no one among the rest who had any desire to speak. When the king, therefore, for the third time, repeated his demand that they be baptized, or fight with him on the spot, they chose the former alternative. After having given hostages for their perseverance in the faith, and their abandonment of heathen practices, they made haste to return to their homes. For the slaying of Ironbeard, Olaf offered to pay a large "atonement" to his relatives, and to marry his daughter Gudrun. On the wedding-night, however, Gudrun attempted to murder him, and was returned to her kinsmen. He can scarcely have regretted her much, as he immediately prepared for a new matrimonial venture.

This time his attention was directed to Sigrid the Haughty, the widow of King Erik the Victorious of Sweden. Sigrid was rich and wielded a large influence, being the mother of King Olaf the Swede, and the possessor of great landed estates in Gautland. She was, therefore, much afflicted with wooers, who came from many countries to share her heart and her possessions. One descendant of Harold the Fairhaired, Harold Gronske (the Greenlander), she had burned up, in order to punish his presumption in offering himself to her.

"I'll teach little kings the risks of proposing to me," she said, as she ordered the hall where her wooers slept to be fired.

Olaf Tryggvesson's overtures, which were conducted by negotiations, she received favorably, and agreed to meet him at Kongh.e.l.le, near the boundary line between Norway and Sweden. Olaf sent in advance, as a present, a large gold ring which he had taken from the door of the temple at Hlade. It was admired, but on being tested was found to be filled with copper. This incensed Sigrid, but she still concluded to keep her appointment with Olaf. They accordingly met and discussed the terms of the marriage. Olaf demanded, as an indispensable condition, that Sigrid should be baptized, to which Sigrid strenuously objected.

Then the king sprang up in great wrath and struck her with his glove in the face, crying: "What do I want with thee, thou old heathen jade?" She arose, speechless with anger, but when she had reached the door she turned back, saying: "That shall be thy death."