Читать книгу The Viking Age (Vol. 1&2) - Paul B. Du Chaillu - Страница 27

Table of Contents

The introduction of idol worship—The gods magnificently dressed—Besmearing the gods—Descriptions of the gods in temples—Amulets representing the gods—Worship of men after death—Animal worship—Worship of groves and natural objects—Fire regarded as holy.

It is impossible to tell at what time idols or representations of the gods came to be introduced; it is however certain from the Sagas, that they were already very common in the temple before Christian missionaries came to preach a new religion. At some period, and we know not how the change took place, we see that likenesses were made to represent some of the gods, which were often adorned with fine clothes and ornaments of silver and gold, and as a rule stood on an elevation or pedestal, which also seems to have served as an altar.²⁷³ Occasionally they were besmeared with fat, possibly to give them a bright appearance.

There must have been many idols representing different persons who were worshipped besides the Asar, as we find that Thorgerd Hördabrud was also represented.

In the great temple in Mœri, in Norway, all the gods were seated on chairs, and the idol of Thor was magnificently adorned with precious metal. This god was also in the temple belonging to Hakon and Gudbrand in Gudbrandsdal.

“Then they (Fridthjof and Björn) heard that Beli’s sons were in Baldr’s hagi at the disablót;²⁷⁴ they went up there, and asked Hallvard and Asmund to damage all ships small and large which were near; and so they did. They went to the door in Baldr’s hagi; Fridthjof wanted to go in; Björn told him to be wary, but he wanted to go alone. Fridthjof asked him to stay outside and keep watch. Then Fridthjof went in, and saw that few people were in the disar-hall. The kings were at the disablót and sat drinking; there was fire on the floor, and their wives sat at the fireside and warmed the gods, and some besmeared them with grease and wiped them with a cloth” (Fridthjof’s Saga, 9).

When Sigmund was ready to start for an expedition to avenge his father—

“The Jarl (Hakon) went out with him and asked, ‘What belief hast thou?’ Sigmund answered, ‘I believe in my might and strength.’ The Jarl replied, ‘It must not be so; thou must seek for help where I put all my trust, which is in Thorgerd Hördabrud. Let us go to her, and try to get luck for thee from her.’ Sigmund told him to do as he liked; they went to the woods, and then, by a little by-path, to an open space in the forest where there was a house with a fence around it; this house was very fine, and the carvings were ornamented with gold and silver. Hakon and Sigmund entered with a few men; there were many gods, and so many glass-windows, that there was no shadow anywhere. A splendidly dressed woman was in the inner part of the house opposite the entrance. The Jarl threw himself down, and lay long before her feet; then he rose and told Sigmund that they must make her some sacrifice, and put silver on the stool before her. ‘But as a mark that she will accept, I want her to let loose the ring she wears on her arm; thou, Sigmund, wilt get luck from that ring.’ The Jarl took hold of the ring, but it seemed to Sigmund that she clenched her fist and he did not get it. He threw himself down a second time before her, and Sigmund saw that he wept; he rose, and took hold of the ring, which then was loose, and gave it to Sigmund, who promised not to part with the ring” (Færeyinga Saga, ch. 23).

When Hakon Jarl, after having been baptized in Denmark, had again adopted the practice of the pagan religion,

“He heard of a temple which was the largest in Gautland, while it was heathen. In that temple were one hundred gods. Hakon took all the property which was in it. The men who guarded the temple and the sacrificing-place fled, while some of them were slain; Hakon went back to his ships with the property and burnt and destroyed all that he met with on the way, and had very much property when he came down. While he was making this ravage in Gautland, Ottar Jarl, who ruled over a great part of Gautland, heard of it; he quickly started and gathered all the land host against Hakon Jarl, and attacked him. They at once began the battle; Hakon was overpowered, and at last fled with his men, and went to Norway. Thereafter Ottar Jarl summoned a Thing, and declared at it that Hakon should be called varg-i-veum (wolf in the holy place), because, said he, no man had done worse deeds, for he had destroyed the highest temple in Gautland, and wrought many other evil deeds; that no one knew any example of such things, and that wherever he went he should have that name” (Jómsvikinga Saga, ch. 12).

“King Olaf Tryggvason (995–1000) went to Thrandheim to christianize the bœndr; they agreed that he should go into their temple and observe their customs. He went into the temple, with a few of his men and some of the bœndr. They were all unarmed except the king, who had a staff ornamented with gold in his hand. As they entered there was no lack of carved idols: Thor sat in the middle, for he was most worshipped; he was large and ornamented all over with gold and silver; he sat in a splendid chariot, to which were harnessed two very well-made wooden he-goats. Both the chariot and the he-goats rested on wheels, and the rope around their horns was of twisted silver. All was made with wonderful skill” (Flateyjarbók i., p. 319).

Votive offerings of jewels and other valuable objects have been made in temples and churches in all lands and ages, and to this day the practice holds in some Roman and Greek Catholic countries.

The use of small images as amulets by the Northmen is shown by Kálf’s answer when asked by the King (Olaf Tryggvason) where Halfred was.

“ ‘He probably still adheres to his custom of sacrificing secretly; he has the image of Thor made of a tooth in his purse, and too little is told to thee, lord, about him, and thou canst not see how he really is.’ The King asked them to call Halfred that he might answer for himself. Halfred came. The King said, ‘Is it true of thee, that thou sacrificest?’ ‘It is not true, lord,’ answered Halfred; ‘now search my purse; here no trick is possible, even if I had wanted to use one.’ Nothing of the kind was found with him” (Olaf Tryggvason’s Saga).

“When King Olaf (Tryggvason) had been a short while in Thrandheim he heard a rumour that some men in Thrandheim still kept up heathendom, and that the idol of Frey stood there unbroken, and that those men who were there sacrificed to the idol. When he heard this he was displeased, and at the time he got these evil tidings he was at a feast. There were also some men from Thrandheim with him. He accused them of sacrificing to Frey as some witnesses had told him, and as they knew that they were not guiltless they did not deny it boldly, but would not acknowledge it. He said: ‘It will be seen how much of your words is true, and I will try it in this way—I command you to break the idol of Frey, to which I am told you sacrifice, and if you will not do that I believe that the accusation I bring against you is true.’ They answered: ‘We will not break the idol of Frey, for we have served him long, and it has helped us well.’ He said: ‘I and my men will break it though you forbid it.’ They answered: ‘Certainly we will forbid and hinder the destruction of Frey, though we expect that he will valiantly defend himself and help us if we follow him boldly, for he has more power than thou thinkest.’ He said: ‘This shall be tried. You shall defend Frey and I will attack him with God’s grace and the help of good men. Let him then defend himself if he is able. To-morrow we shall hold a Thing where I appoint. I will take Frey there and judge him boldly, and slay him, and do the good for you which God teaches me, if you will leave your false belief.’ They did not think this very advisable, but saw it had to be as the king wished. They went to their ships and rowed in the fjord and strove with both sails and oars. The luck of the king was stronger than the witchcraft of Frey and the evil belief of those who followed him, and therefore it happened as the best one (God) wished, and the king’s ship went much faster and he got first to the temple. When he came ashore his men saw some stud horses near the road which they said belonged to Frey. The king mounted a stallion and let others take the geldings, and they rode to the temple. He alighted from the stallion, went into the temple, and struck down the gods from their altars. Then he took Frey under his arm and carried him out to the horse, and shut up the temple. He rode with Frey to the meeting and came before those summoned. His land-tent was pitched, and he waited there. Now the men of Thrandheim came to the temple and opened it and went in. They saw that Frey had disappeared and the other gods were maimed, and they knew for certain that the king had caused this. They went to the meeting. When they had come there the king spoke mostly of things connected with the rule of the land and the laws. He then sent men to his tent and bad them carry Frey out, and when he was brought to the king the king took him and set him up and said: ‘Do you know this man?’ They answered: ‘We know him.’ ‘Who is he then?’ said the king. ‘One whom thou dost not know; he is Frey, our god.’ He said: ‘What good can Frey do, that you think it needful or a great necessity to believe in him?’ They answered: ‘We thought him very powerful until within a few years.’ ‘Why is he less powerful now?’ said the king. They answered: ‘Because he is now angry with us, which thou causest, for since thou didst tell us to believe in another god, and we partly followed thy persuasions, he thinks we have forsaken him, and therefore will not take any care of us.’ He then said, as if in mockery or jest: ‘It is unfortunate that Frey is angry with you, but in what way did he before show the power which you now miss?’ They answered: ‘He often spoke with us and foretold future things, and gave us good years and peace.’ He said: ‘I maintain that Frey has not spoken with you, but the devil himself.’ … He took a large axe and went to Frey, and said: ‘Now I will try, Frey, if thou canst talk and answer me.’ Frey was silent. ‘If thou,’ said the king, ‘canst not or wilt not, then may the one who is in thee, and has long strengthened thee, answer.’ … Frey was silent. The king said: ‘Still I speak to thee, Frey; if thou canst give to men strength or power, then spare it not, and do what thou art able to do, and if thou sleepest, awake and defend thee, for now I will attack thee.’ He raised his hand and cut off Frey’s hand, but he did not move. Then he struck one blow after the other until he had cut asunder the whole idol. …” (Flateyjarbók, I. Olaf Tryggvason).

The gods were not the only beings worshipped, for we have some examples of men being worshipped after their death.

“Olaf Geirstada-alf had a dream, at which he was much surprised, and which he would not tell when asked. He then summoned a Thing from all his realm, which was held at Geirstadir. The king asked the people to finish their cases, and afterwards he would make known why he had summoned them, as many might think that there was little reason for it. ‘I will tell my dream here,’ said he. ‘It seemed to me that a large black and fierce-looking bull entered the land from the east; it went about the whole realm. It seemed that so many men fell before its breath, that only half were left. Finally it killed my hird.’ He asked them to explain it, for he knew it must signify something. They answered that he himself could guess best what it meant. He added: ‘There have long been peace and good seasons in this kingdom, but many more people than it could sustain. The bull of which I dreamt is probably a foreboding of a sickness which will begin in the eastern part of this land, and cause many deaths. My hird will be attacked last, and it is most probable that I shall follow, for I cannot, more than others, survive my destined death-day. Now this dream is explained, and it will prove to be true. I advise the multitude here assembled to throw up a large mound out on the cape, and make a fence across it higher up, so that no cattle can go thither. Into the mound let every man of prominence put half a mark of silver to be buried with him. Before the disease ceases, I shall be placed in the mound. I warn all not to behave like some who worship by sacrifice, after their death, those in whom they trusted while alive, for I think dead men can do nothing useful. It may also happen that those who are worshipped will be suddenly bewitched. I think the same evil spirits (vœttir) sometimes do useful, sometimes harmful things. I fear much that a famine will come in the land after I have been mounded, and nevertheless we shall be worshipped and afterwards, bewitched in spite of ourselves.’ It happened as King Olaf said, and according to his explanation of the dream. The disease came before it was expected, many died, and all men of any prominence were laid in the mound; for King Olaf immediately sent men to make an exceedingly large mound, and the people made the fence according to his advice. It also happened that the hird died last and was mound laid. At last Olaf died, and was quickly laid among his men with much property and the mound was closed. Then fewer people died. Bad seasons and famine followed. It was then resolved to offer sacrifice to King Olaf for good seasons, and they called him Geirstada-alf” (Flateyjarbók ii. c. 6).

“There was a king named Godmund in Jötunheim; his farm was called Grund, and the herad (district) in which it was situated Glæsisvellir. He was a powerful man and old, as well as all his men, and lived for so many generations that people believed Odains Akr (the land of the undying) to be in his realm. The place is so healthy that sickness and old age vanish from every man who comes there, and nobody can die there. It is said that after the death of Godmund, men worshipped him and called him their god. King Godmund had a son, Höfund, a seer and a wise man; he was made judge over all the adjoining lands; he never gave a wrong judgment; nobody dared or needed to doubt his judgment” (Hervara Saga, c. 1).

“Thórólf Smjör (butter, because he said Iceland was so fertile that butter dripped from every blade of grass) was the son of Thorstein Skrofa, son of Grim, who was worshipped after his death on account of his popularity and called Kamban” (Landnama i., ch. 14).

Animal Worship.—The worship of animals and birds seems to have sometimes taken place.

Once some men went to Eystein and told him that a large host had come into his realm so hard to deal with that it had devastated all the land, and left no house standing.

“When Eystein heard these tidings he thought he knew who these vikings were. He sent an arrow-message all over his realm and summoned all who were willing to help him and could wield a shield. ‘Let us take with us the cow Sibilja, our god, and let her run in front, and I believe that, as before, they will not be able to stand her bellowing. I urge you all to valiantly drive away this large and evil host.’ This was done, and Sibilja let loose; Ivar saw her coming, and heard her fierce bellowing; he bade all the host make a great noise both with weapons and war-cries, lest they should hear the voice of the evil beast which went against them. Ivar told his hearers to carry him forward as far as they could, and when the cow came at them to throw him on her, and then either he or she should die; and to take a large tree and cut it into the form of a bow, and also bring him arrows; this strong bow was now brought, and the large arrows he had ordered, which were not manageable by any other. Ivar then urged every one to do his best. Their host went onward with great rushing and tumult, and Ivar was carried in front of their ranks. The bellowing of Sibilja sounded so loud that they heard it as well as if they had been silent and stood still; they were so startled that all, except the brothers, wanted to fight among themselves. When this wonder was going on, those who carried Ivar saw that he drew his bow as if it were a weak elm twig, and they thought he was going to draw his arrows beyond the point.²⁷⁵ They heard his bowstring sound louder than they had ever heard before; they saw that his arrows flew as swiftly as if he had shot with the strongest cross-bow, and so straight that one arrow went into each eye of Sibilja; and she stumbled and fell down on her head, and her bellowing was much more than before. When she came at them he bid them to throw him on her, and he was as light to them as a little child, for they were not very near to the cow when they threw him; he came down on the back of Sibilja, and became as heavy as if a rock fell on her, and every bone in her was broken and she was killed.

“Although the sons of Ragnar were valiant, they could not stand both an overwhelming force of men and witchcraft; nevertheless they made a stout resistance, and fought like warriors with great renown. Eirik and Agnar were in the front that day, and often went through the ranks of King Eystein, but Agnar fell” (Ragnar Lodbrok’s Saga).

“King Olaf was at a feast in Ögvaldsnes. One evening there came to the farm an old man, very wise in talk, one-eyed, with a hood low down over his face; he could tell of every country. He began to talk with the king, who liked it very much and asked about many things, but he was able to answer any question, and the king did not go to bed for a long time that night. Then the king asked if he knew who Ögvald was, after whom the bœr and the ness (cape) were named. The guest said he had been a king and a great warrior, and had worshipped a cow more than anything else, and taken it with him wherever he went, as he thought it wholesome to drink its milk. Ögvald fought against a king called Varin, and fell in the battle; he was mounded there a short way from the bœr and the bautastones raised, which stand there still. In another place near to this bœr the cow was mounded” (Olaf Tryggvason’s Saga, c. 71).

“Floki Vilgerdarson, a great Viking, made himself ready in Rogaland to search for Snow-land (Iceland). He made a large sacrifice to the three ravens, which were to show him the way. They sailed to the Faroes, and then put to sea with the three ravens, to which sacrifice had been made in Norway; when the first was let loose it flew in the direction of the stern; the second rose into the air, and came back to the ship; the third flew in front of the prow in the direction in which they found the land.

“They landed at the place called Vatnsfjord, in Breidifjord. The fjord was so full of fish that they neglected to gather hay on account of the fishing, and during the winter therefore all their cattle died. The spring was rather cold there, and Floki went up on a mountain on the north side of the fjord, and on the other side saw a fjord filled with ice. Therefore they called the land Iceland” (Landnama i., c. 2).

Natural objects, such as groves and the sacrificing stone, were worshipped, and no one was allowed to look at Helgafell (a holy mountain) before he had washed himself in the morning, and no cattle were to be killed there.

“Eyvind, the son of Lodin, settled in the valley of Flatey (his land extending) as far as Gunnsteinar (Gunn-rocks), which he worshipped.”

“Thorir Snepil took up the whole of Fnjóskadal to Odeila, and dwelt at Lund (grove); he worshipped the grove” (Landnama iii., ch. 17).

“Hord’s brother-in-law Indridi wished to slay the bondi Thorstein Gullknapr (gold-button), and waited for him on the way to his sacrificing house, whither he was wont to go. When Thorstein came, he entered the sacrificing house and fell on his face before the stone he worshipped, which stood there, and then he spoke to it. Indridi stood outside the house; he heard this sung in the stone:—

Thou hast hither

For the last time

With death-fated feet

Trodden the ground;

Before the sun shines,

The hard Indridi

Will justly reward thee

For thy evil doings.

“Thorstein went out and home; Indridi distinctly saw him going, and told him not to run so fast. He went in front of him, and at once struck him with the sword of Soti under the chin so that his head flew off” (Hörd’s Saga, c. 37).

“On the ness stands a mountain, which he (Thórólf Mostrarskegg) held in such reverence that no one was allowed to look on it unwashed, and nothing was to be killed on it, neither men nor cattle. He called it Helgafell (holy mountain), and he believed he would go thither when he died, as well as all his kinsmen on the ness. On the point at which Thor had landed he made the place for all judgments, and there established a herad-thing (a Thing for the district). This place was so holy that he would not allow the field to be defiled in any manner” (Eyrbyggja, c. 4).

Fire seems to have been looked upon as holy; and it was sometimes the practice to ride round the land with fire, or to throw a burning arrow, so as to signify ownership.

“Jörund godi (temple-priest), son of Hrafn Heimski, settled west of Fljót, where it is now called Svertingsstadir; there he raised a large temple. A small piece of land lay unsettled east of Fljót, between Krossá (river) and Jöldustein; Jörund went with fire around this, and made it the property of the temple” (Landnama v., c. 3).

“Onund the wise took up land in the valley east of Merkigil. When Eirik (from Goddalir) wanted to settle in the valley west of it, Onund threw sacrificing-rods to ascertain when Eirik would come and take up the land. Onund then forestalled him, and shot with a burning arrow across the river, and thus took possession of the land west of it and dwelt on it” (Landnama iii., c. 8).

The chief Blundketil was burnt in his house by his foes. When the chief Tungu-Odd heard of it he rode to the place with the son of the burnt chief.

“Odd rode to a house which was not quite burnt down. He stretched out his hand and pulled a rafter of birch-wood out of the house, and then rode against the sun (from west to east) round the houses with the burning brand and said: ‘Here I settle on this land, for I do not see any homestead; may the witnesses present hear it. He then whipped his horse and rode away” (Hœnsa Thori’s Saga, c. 9).