Early Kings of Norway

Thomas Carlyle

• Publisher: Ozymandias Press
• Year: 2018
• ISBN:
  9781531279356
• Topic: Personal Development
• Subtopic: Travel

Till about the Year of Grace 860 there were no kings in Norway, nothing but numerous jarls, - essentially kinglets, each presiding over a kind of republican or parliamentary little territory; generally striving each to be on some terms of human neighborhood with those about him, but, - in spite of "Fylke Things" (Folk Things, little parish parliaments), and small combinations of these, which had gradually formed themselves, - often reduced to the unhappy state of quarrel with them. Harald Haarfagr was the first to put an end to this state of things, and become memorable and profitable to his country by uniting it under one head and making a kingdom of it; which it has continued to be ever since...

REIGN OF KING OLAF THE SAINT

THE LATE TWO JARLS, now gone about their business, had both been baptized, and called themselves Christians. But during their government they did nothing in the conversion way; left every man to choose his own God or Gods; so that some had actually two, the Christian God by land, and at sea Thor, whom they considered safer in that element. And in effect the mass of the people had fallen back into a sluggish heathenism or half-heathenism, the life-labor of Olaf Tryggveson lying ruinous or almost quite overset. The new Olaf, son of Harald, set himself with all his strength to mend such a state of matters; and stood by his enterprise to the end, as the one highest interest, including all others, for his People and him. His method was by no means soft; on the contrary, it was hard, rapid, severe,—somewhat on the model of Tryggveson’s, though with more of bishoping and preaching superadded. Yet still there was a great deal of mauling, vigorous punishing, and an entire intolerance of these two things: Heathenism and Sea-robbery, at least of Sea-robbery in the old style; whether in the style we moderns still practise, and call privateering, I do not quite know. But Vikingism proper had to cease in Norway; still more, Heathenism, under penalties too severe to be borne; death, mutilation of limb, not to mention forfeiture and less rigorous coercion. Olaf was inexorable against violation of the law. “Too severe,” cried many; to whom one answers, “Perhaps in part yes, perhaps also in great part no; depends altogether on the previous question, How far the law was the eternal one of God Almighty in the universe, How far the law merely of Olaf (destitute of right inspiration) left to his own passions and whims?”

Many were the jangles Olaf had with the refractory Heathen Things and Ironbeards of a new generation: very curious to see. Scarcely ever did it come to fighting between King and Thing, though often enough near it; but the Thing discerning, as it usually did in time, that the King was stronger in men, seemed to say unanimously to itself, “We have lost, then; baptize us, we must burn our old gods and conform.” One new feature we do slightly discern: here and there a touch of theological argument on the heathen side. At one wild Thing, far up in the Dovrefjeld, of a very heathen temper, there was much of that; not to be quenched by King Olaf at the moment; so that it had to be adjourned till the morrow, and again till the next day. Here are some traits of it, much abridged from Snorro (who gives a highly punctual account), which vividly represent Olaf’s posture and manner of proceeding in such intricacies.

The chief Ironbeard on this occasion was one Gudbrand, a very rugged peasant; who, says Snorro, was like a king in that district. Some days before, King Olaf, intending a religious Thing in those deeply heathen parts, with alternative of Christianity or conflagration, is reported, on looking down into the valley and the beautiful village of Loar standing there, to have said wistfully, “What a pity it is that so beautiful a village should be burnt!” Olaf sent out his message-token all the same however, and met Gudbrand and an immense assemblage, whose humor towards him was uncompliant to a high degree indeed. Judge by this preliminary speech of Gudbrand to his Thing-people, while Olaf was not yet arrived, but only advancing, hardly got to Breeden on the other side of the hill: “A man has come to Loar who is called Olaf,” said Gudbrand, “and will force upon us another faith than we had before, and will break in pieces all our Gods. He says he has a much greater and more powerful God; and it is wonderful that the earth does not burst asunder under him, or that our God lets him go about unpunished when he dares to talk such things. I know this for certain, that if we carry Thor, who has always stood by us, out of our Temple that is standing upon this farm, Olaf’s God will melt away, and he and his men be made nothing as soon as Thor looks upon them.” Whereupon the Bonders all shouted as one man, “Yea!”

Which tremendous message they even forwarded to Olaf, by Gudbrand’s younger son at the head of 700 armed men; but did not terrify Olaf with it, who, on the contrary, drew up his troops, rode himself at the head of them, and began a speech to the Bonders, in which he invited them to adopt Christianity, as the one true faith for mortals.

Far from consenting to this, the Bonders raised a general shout, smiting at the same time their shields with their weapons; but Olaf’s men advancing on them swiftly, and flinging spears, they turned and ran, leaving Gudbrand’s son behind, a prisoner, to whom Olaf gave his life: “Go home now to thy father, and tell him I mean to be with him soon.”

The son goes accordingly, and advises his father not to face Olaf; but Gudbrand angrily replies: “Ha, coward! I see thou, too, art taken by the folly that man is going about with;” and is resolved to fight. That night, however, Gudbrand has a most remarkable Dream, or Vision: a Man surrounded by light, bringing great terror with him, who warns Gudbrand against doing battle with Olaf. “If thou dost, thou and all thy people will fall; wolves will drag away thee and thine; ravens will tear thee in stripes!” And lo, in telling this to Thord Potbelly, a sturdy neighbor of his and henchman in the Thing, it is found that to Thord also has come the self same terrible Apparition! Better propose truce to Olaf (who seems to have these dreadful Ghostly Powers on his side), and the holding of a Thing, to discuss matters between us. Thing assembles, on a day of heavy rain. Being all seated, uprises King Olaf, and informs them: “The people of Lesso, Loar, and Vaage, have accepted Christianity, and broken down their idol-houses: they believe now in the True God, who has made heaven and earth, and knows all things;” and sits down again without more words.

“Gudbrand replies, ‘We know nothing about him of whom thou speakest. Dost thou call him God, whom neither thou nor any one else can see? But we have a God who can be seen every day, although he is not out to-day because the weather is wet; and he will appear to thee terrible and very grand; and I expect that fear will mix with thy very blood when he comes into the Thing. But since thou sayest thy God is so great, let him make it so that to-morrow we have a cloudy day, but without rain, and then let us meet again.’

“The king accordingly returned home to his lodging, taking Gudbrand’s son as a hostage; but he gave them a man as hostage in exchange. In the evening the king asked Gudbrand’s son What their God was like? He replied that he bore the likeness of Thor; had a hammer in his hand; was of great size, but hollow within; and had a high stand, upon which he stood when he was out. ‘Neither gold nor silver are wanting about him, and every day he receives four cakes of bread, besides meat.’ They then went to bed; but the king watched all night in prayer. When day dawned the king went to mass; then to table, and from thence to the Thing. The weather was such as Gudbrand desired. Now the Bishop stood up in his choir-robes, with bishop’s coif on his head, and bishop’s crosier in his hand. He spoke to the Bonders of the true faith, told the many wonderful acts of God, and concluded his speech well.

“Thord Potbelly replies, ‘Many things we are told of by this learned man with the staff in his hand, crooked at the top like a ram’s horn. But since you say, comrades, that your God is so powerful, and can do so many wonders, tell him to make it clear sunshine to-morrow forenoon, and then we shall meet here again, and do one of two things,—either agree with you about this business, or fight you.’ And they separated for the day.”

Overnight the king instructed Kolbein the Strong, an immense fellow, the same who killed Gunhild’s two brothers, that he, Kolbein, must stand next him to-morrow; people must go down to where the ships of the Bonders lay, and punctually bore holes in every one of them; item, to the farms where their horses wore, and punctually unhalter the whole of them, and let them loose: all which was done. Snorro continues:—

“Now the king was in prayer all night, beseeching God of his goodness and mercy to release him from evil. When mass was ended, and morning was gray, the king went to the Thing. When he came thither, some Bonders had already arrived, and they saw a great crowd coming along, and bearing among them a huge man’s image, glancing with gold and silver. When the Bonders who were at the Thing saw it, they started up, and bowed themselves down before the ugly idol. Thereupon it was set down upon the Thing field; and on the one side of it sat the Bonders, and on the other the King and his people.

“Then Dale Gudbrand stood up and said, ‘Where now, king, is thy God? I think he will now carry his head lower; and neither thou, nor the man with the horn, sitting beside thee there, whom thou callest Bishop, are so bold to-day as on the former days. For now our God, who rules over all, is come, and looks on you with an angry eye; and now I see well enough that you are terrified, and scarcely dare raise your eyes. Throw away now all your opposition, and believe in the God who has your fate wholly in his hands.’

“The king now whispers to Kolbein the Strong, without the Bonders perceiving it, ‘If it come so in the course of my speech that the Bonders look another way than towards their idol, strike him as hard as thou canst with thy club.’

“The king then stood up and spoke. ‘Much hast thou talked to us this morning, and greatly hast thou wondered that thou canst not see our God; but we expect that he will soon come to us. Thou wouldst frighten us with thy God, who is both blind and deaf, and cannot even move about without being carried; but now I expect it will be but a short time before he meets his fate: for turn your eyes towards the east,—behold our God advancing in great light.’

“The sun was rising, and all turned to look. At that moment Kolbein gave their God a stroke, so that he quite burst asunder; and there ran out of him mice as big almost as cats, and reptiles and adders. The Bonders were so terrified that some fled to their ships; but when they sprang out upon them the ships filled with water, and could not get away. Others ran to their horses, but could not find them. The king then ordered the Bonders to be called together, saying he wanted to speak with them; on which the Bonders came back, and the Thing was again seated.

“The king rose up and said, ‘I do not understand what your noise and running mean. You yourselves see what your God can do,—the idol you adorned with gold and silver, and brought meat and provisions to. You see now that the protecting powers, who used and got good of all that, were the mice and adders, the reptiles and lizards; and surely they do ill who trust to such, and will not abandon this folly. Take now your gold and ornaments that are lying strewed on the grass, and give them to your wives and daughters, but never hang them hereafter upon stocks and stones. Here are two conditions between us to choose upon: either accept Christianity, or fight this very day, and the victory be to them to whom the God we worship gives it.’

“Then Dale Gudbrand stood up and said, ‘We have sustained great damage upon our God; but since he will not help us, we will believe in the God whom thou believest in.’

“Then all received Christianity. The Bishop baptized Gudbrand and his son. King Olaf and Bishop Sigurd left behind them teachers; and they who met as enemies parted as friends. And afterwards Gudbrand built a church in the valley.”

Olaf was by no means an unmerciful man,—much the reverse where he saw good cause. There was a wicked old King Raerik, for example, one of those five kinglets whom, with their bits of armaments, Olaf by stratagem had surrounded one night, and at once bagged and subjected when morning rose, all of them consenting; all of them except this Raerik, whom Olaf, as the readiest sure course, took home with him; blinded, and kept in his own house; finding there was no alternative but that or death to the obstinate old dog, who was a kind of distant cousin withal, and could not conscientiously be killed. Stone-blind old Raerik was not always in murderous humor. Indeed, for most part he wore a placid, conciliatory aspect, and said shrewd amusing things; but had thrice over tried, with amazing cunning of contrivance, though stone-blind, to thrust a dagger into Olaf and the last time had all but succeeded. So that, as Olaf still refused to have him killed, it had become a problem what was to be done with him. Olaf’s good humor, as well as his quiet, ready sense and practicality, are manifested in his final settlement of this Raerik problem. Olaf’s laugh, I can perceive, was not so loud as Tryggveson’s but equally hearty, coming from the bright mind of him!

Besides blind Raerik, Olaf had in his household one Thorarin, an Icelander; a remarkably ugly man, says Snorro, but a far-travelled, shrewdly observant, loyal-minded, and good-humored person, whom Olaf liked to talk with. “Remarkably ugly,” says Snorro, “especially in his hands and feet, which were large and ill-shaped to a degree.” One morning Thorarin, who, with other trusted ones, slept in Olaf’s apartment, was lazily dozing and yawning, and had stretched one of his feet out of the bed before the king awoke. The foot was still there when Olaf did open his bright eyes, which instantly lighted on this foot.

“Well, here is a foot,” says Olaf, gayly, “which one seldom sees the match of; I durst venture there is not another so ugly in this city of Nidaros.”

“Hah, king!” said Thorarin, “there are few things one cannot match if one seek long and take pains. I would bet, with thy permission, King, to find an uglier.”

“Done!” cried Olaf. Upon which Thorarin stretched out the other foot.

“A still uglier,” cried he; “for it has lost the little toe.”

“Ho, ho!” said Olaf; “but it is I who have gained the bet. The less of an ugly thing the less ugly, not the more!”

Loyal Thorarin respectfully submitted.

“What is to be my penalty, then? The king it is that must decide.”

“To take me that wicked old Raerik to Leif Ericson in Greenland.”

Which the Icelander did; leaving two vacant seats henceforth at Olaf’s table. Leif Ericson, son of Eric discoverer of America, quietly managed Raerik henceforth; sent him to Iceland,—I think to father Eric himself; certainly to some safe hand there, in whose house, or in some still quieter neighboring lodging, at his own choice, old Raerik spent the last three years of his life in a perfectly quiescent manner.

Olaf’s struggles in the matter of religion had actually settled that question in Norway. By these rough methods of his, whatever we may think of them, Heathenism had got itself smashed dead; and was no more heard of in that country. Olaf himself was evidently a highly devout and pious man;—whosoever is born with Olaf’s temper now will still find, as Olaf did, new and infinite field for it! Christianity in Norway had the like fertility as in other countries; or even rose to a higher, and what Dahlmann thinks, exuberant pitch, in the course of the two centuries which followed that of Olaf. Him all testimony represents to us as a most righteous no less than most religious king. Continually vigilant, just, and rigorous was Olaf’s administration of the laws; repression of robbery, punishment of injustice, stern repayment of evil-doers, wherever he could lay hold of them.

Among the Bonder or opulent class, and indeed everywhere, for the poor too can be sinners and need punishment, Olaf had, by this course of conduct, naturally made enemies. His severity so visible to all, and the justice and infinite beneficence of it so invisible except to a very few. But, at any rate, his reign for the first ten years was victorious; and might have been so to the end, had it not been intersected, and interfered with, by King Knut in his far bigger orbit and current of affairs and interests. Knut’s English affairs and Danish being all settled to his mind, he seems, especially after that year of pilgrimage to Rome, and association with the Pontiffs and Kaisers of the world on that occasion, to have turned his more particular attention upon Norway, and the claims he himself had there. Jarl Hakon, too, sister’s son of Knut, and always well seen by him, had long been busy in this direction, much forgetful of that oath to Olaf when his barge got canted over by the cable of two capstans, and his life was given him, not without conditions altogether!

About the year 1026 there arrived two splendid persons out of England, bearing King Knut the Great’s letter and seal, with a message, likely enough to be far from welcome to Olaf. For some days Olaf refused to see them or their letter, shrewdly guessing what the purport would be. Which indeed was couched in mild language, but of sharp meaning enough: a notice to King Olaf namely, That Norway was properly, by just heritage, Knut the Great’s; and that Olaf must become the great Knut’s liegeman, and pay tribute to him, or worse would follow. King Olaf listening to these two splendid persons and their letter, in indignant silence till they quite ended, made answer: “I have heard say, by old accounts there are, that King Gorm of Denmark [Blue-tooth’s father, Knut’s great-grandfather] was considered but a small king; having Denmark only and few people to rule over. But the kings who succeeded him thought that insufficient for them; and it has since come so far that King Knut rules over both Denmark and England, and has conquered for himself a part of Scotland. And now he claims also my paternal bit of heritage; cannot be contented without that too. Does he wish to rule over all the countries of the North? Can he eat up all the kale in England itself, this Knut the Great? He shall do that, and reduce his England to a desert, before I lay my head in his hands, or show him any other kind of vassalage. And so I bid you tell him these my words: I will defend Norway with battle-axe and sword as long as life is given me, and will pay tax to no man for my kingdom.” Words which naturally irritated Knut to a high degree.

Next year accordingly (year 1027), tenth or eleventh year of Olaf’s reign, there came bad rumors out of England: That Knut was equipping an immense army,—land-army, and such a fleet as had never sailed before; Knut’s own ship in it,—a Gold Dragon with no fewer than sixty benches of oars. Olaf and Onund King of Sweden, whose sister he had married, well guessed whither this armament was bound. They were friends withal, they recognized their common peril in this imminence; and had, in repeated consultations, taken measures the best that their united skill (which I find was mainly Olaf’s but loyally accepted by the other) could suggest. It was in this year that Olaf (with his Swedish king assisting) did his grand feat upon Knut in Lymfjord of Jutland, which was already spoken of. The special circumstances of which were these:

Knut’s big armament arriving on the Jutish coasts too late in the season, and the coast country lying all plundered into temporary wreck by the two Norse kings, who shrank away on sight of Knut, there was nothing could be done upon them by Knut this year,—or, if anything, what? Knut’s ships ran into Lymfjord, the safe-sheltered frith, or intricate long straggle of friths and straits, which almost cuts Jutland in two in that region; and lay safe, idly rocking on the waters there, uncertain what to do farther. At last he steered in his big ship and some others, deeper into the interior of Lymfjord, deeper and deeper onwards to the mouth of a big river called the Helge (Helge-aa, the Holy River, not discoverable in my poor maps, but certainly enough still existing and still flowing somewhere among those intricate straits and friths), towards the bottom of which Helge river lay, in some safe nook, the small combined Swedish and Norse fleet, under the charge of Onund, the Swedish king, while at the top or source, which is a biggish mountain lake, King Olaf had been doing considerable engineering works, well suited to such an occasion, and was now ready at a moment’s notice. Knut’s fleet having idly taken sta...

Table of contents

• HARALD HAARFAGR
• ERIC BLOOD-AXE AND BROTHERS
• HAKON THE GOOD
• HARALD GREYFELL AND BROTHERS
• HAKON JARL
• OLAF TRYGGVESON
• REIGN OF OLAF TRYGGVESON
• JARLS ERIC AND SVEIN
• KING OLAF THE THICK-SET’S VIKING DAYS
• REIGN OF KING OLAF THE SAINT
• MAGNUS THE GOOD AND OTHERS
• OLAF THE TRANQUIL, MAGNUS BAREFOOT, AND SIGURD THE CRUSADER
• MAGNUS THE BLIND, HARALD GYLLE, AND MUTUAL EXTINCTION OF THE HAARFAGRS
• SVERRIR AND DESCENDANTS, TO HAKON THE OLD
• HAKON THE OLD AT LARGS
• EPILOGUE