Ten Great Religions Part 32

-- 2. Idea of the Scandinavian Religion.

-- 3. The Eddas and their Contents.

-- 4. The G.o.ds of Scandinavia.

-- 5. Resemblance of the Scandinavian Mythology to that of Zoroaster.

-- 6. Scandinavian Wors.h.i.+p.

-- 7. Social Character, Maritime Discoveries, and Political Inst.i.tutions of the Scandinavians.

-- 8. Relation of this System to Christianity.

-- 1. The Land and the Race.

The great Teutonic or German division of the Indo-European family entered Europe subsequently to the Keltic tribes, and before the Slavic immigration. This people overspread and occupied a large part of Northern Central Europe, from which the attempts of the Romans to dispossess them proved futile. Of their early history we know very little. Bishop Percy contrasts their love of making records, as shown by the Runic inscriptions, with the Keltic law of secrecy. The Druids forbade any communication of their mysteries by writing; but the German Scalds put all their belief into popular songs, and reverenced literature as a gift of the G.o.ds. Yet we have received very little information concerning these tribes before the days of Caesar and Tacitus. Caesar describes them as warlike, huge in stature; having reverence for women, who were their augurs and diviners; wors.h.i.+pping the Sun, the Moon, and Fire; having no regular priests, and paying little regard to sacrifices. He says that they occupied their lives in hunting and war, devoting themselves from childhood to severe labors. They reverenced chast.i.ty, and considered it as conducive to health and strength. They were rather a pastoral than agricultural people; no one owning land, but each having it a.s.signed to him temporarily. The object of this provision was said to be to prevent acc.u.mulation of wealth and the loss of warlike habits. They fought with cavalry supported by infantry. In the time of Augustus all attempts at conquering Germany were relinquished, and war was maintained only in the hope of revenging the destruction of Varus and his three legions by the famous German chief Arminius, or Herrman[320].

Tacitus freely admits that the Germans were as warlike as the Romans, and were only inferior in weapons and discipline. He pays a generous tribute to Arminius, whom he declares to have been "beyond all question the liberator of Germany," dying at thirty-seven, unconquered in war.[321]

Tacitus quotes from some ancient German ballads or hymns ("the only historic monuments," says he, "that they possess") the names of Tuisto, a G.o.d born from the earth, and Mannus, his son. Tacitus was much struck with the physical characteristics of the race, as being so uniform. There was a family likeness, he says, among them all,--stern blue eyes, yellow hair, large bodies. Their wealth was in their flocks and herds. "Gold and silver are kept from them by the anger, or perhaps by the favor, of Heaven."

Their rulers were elective, and their power was limited. Their judges were the priests. They saw something divine in woman, and her judgments were accepted as oracles. Such women as Veleda and Aurinia were reverenced as prophets; "but not adored or made into G.o.ddesses," says Tacitus, with a side-glance at some events at home. Their G.o.ds, Tacitus chooses to call Mercury, Hercules, and Mars; but he distinctly says that the Germans had neither idols nor temples, but wors.h.i.+pped in sacred groves[322]. He also says that the Germans divined future events by pieces of sticks, by the duel, and by the movements of sacred horses. Their leaders might decide the less important matters, but the princ.i.p.al questions were settled at public meetings. These a.s.semblies were held at regular intervals, were opened by the priest, were presided over by the chief, and decided all public affairs. Tacitus remarks that the spirit of liberty goes to such an extreme among the Germans as to destroy regularity and order. They will not be punctual at their meetings, lest it should seem as if they attended because commanded to come.[323] Marriage was sacred, and, unlike other heathen nations, they were contented with one wife. They were affectionate and constant to the marriage vow, which meant to the pure German woman one husband, one life, one body, and one soul. The ancient Germans, like their modern descendants, drank beer and Rhenish wine, and were divided into numerous tribes, who afterward reappeared for the destruction of the Roman Empire, as the Goths, Vandals, Lombards, and Franks.

The Scandinavians were a branch of the great German family. Their language, the old Norse, was distinguished from the Alemannic, or High German tongue, and from the Saxonic, or Low German tongue. From the Norse have been derived the languages of Iceland, of the Ferroe Isles, of Norway, Sweden, and Denmark. From the Germanic branch have come German, Dutch, Anglo-Saxon, Maeso-Gothic, and English. It was in Scandinavia that the Teutonic race developed its special civilization and religion. Cut off from the rest of the world by stormy seas, the people could there unfold their ideas, and become themselves. It is therefore to Scandinavia that we must go to study the German religion, and to find the influence exercised on modern civilization and the present character of Europe. This influence has been freely acknowledged by great historians.

Montesquieu says:[324]--

"The great prerogative of Scandinavia is, that it afforded the great resource to the liberty of Europe, that is, to almost all of liberty there is among men. The Goth Jornandes calls the North of Europe the forge of mankind. I would rather call it the forge of those instruments which broke the fetters manufactured in the South."

Geijer, in his Swedish History, tells us:--

"The recollections which Scandinavia has to add to those of the Germanic race are yet the most antique in character and comparatively the most original. They offer the completest remaining example of a social state existing previously to the reception of influences from Rome, and in duration stretching onward so as to come within the sphere of historical light."

We do not know how much of those old Northern ideas may be still mingled with our ways of thought. The names of their G.o.ds we retain in those of our weekdays,--Tuesday, Wednesday, Thursday, and Friday. Their popular a.s.semblies, or Things, were the origin of our Parliament, our Congress, and our general a.s.semblies. If from the South came the romantic admiration of woman, from the North came a better respect for her rights and the sense of her equality. Our trial by jury was immediately derived from Scandinavia; and, according to Montesquieu, as we have seen, we owe to the North, as the greatest inheritance of all, that desire for freedom which is so chief an element in Christian civilization.

Scandinavia proper consists of those regions now occupied by the kingdoms of Denmark, Sweden, and Norway. The geographical peculiarity of this country is its proximity everywhere to the sea, and the great extent of its coast line. The great peninsula of Sweden and Norway, with the Northern Ocean on its west, the Baltic and Gulf of Bothnia on its east, penetrated everywhere by creeks, friths, and arms of the sea, surrounded with innumerable islands, studded with lakes, and cleft with rivers, is also unrivalled, except by Switzerland, in the sublime and picturesque beauty of its mountains. The other peninsula, that of Denmark, surrounded and penetrated also everywhere by the sea, differs in being almost level; rising nowhere, at its highest point, more than a thousand feet above the ocean. Containing an area of only twenty-two thousand square miles, it is so penetrated with bays and creeks as to have four thousand miles of coast. Like the northern peninsula, it is also surrounded with a mult.i.tude of islands, which are so crowded together, especially on its eastern coast, as to make an archipelago. It is impossible to look at the map of Europe, and not be struck with the resemblance in these particulars between its northern and southern geography. The Baltic Sea is the Mediterranean of Northern Europe. The peninsula of Denmark, with its mult.i.tudinous bays and islands, corresponds to Greece, the Morea, and its archipelago. We have shown in our chapter on Greece that modern geography teaches that the extent of coast line, when compared with the superficial area of a country, is one of the essential conditions of civilization. Who can fail to see the hand of Providence in the adaptation of races to the countries they are to inhabit? The great tide of human life, flowing westward from Central Asia, was divided into currents by the Caspian and Black Seas, and by the lofty range of mountains which, under the name of the Caucasus, Carpathian Mountains, and Alps, extends almost in an unbroken line from the western coast of the Caspian to the northern limits of Germany. The Teutonic races, Germans, Saxons, Franks, and Northmen, were thus determined to the north, and spread themselves along the coast and peninsulas of the Northern Mediterranean. The other branch of the great Indo-European variety was distributed through Syria, Asia Minor, Greece, Southern France, Italy, and Spain. Each of these vast European families, stimulated to mental and moral activity by its proximity to water, developed its own peculiar forms of national character, which were afterwards united in modern European society. The North developed individual freedom, the South social organization. The North gave force, the South culture. From Southern Europe came literature, philosophy, laws, arts; from the North, that respect for individual rights, that sense of personal dignity, that energy of the single soul, which is the essential equipoise of a high social culture. These two elements, of freedom and civilization, always antagonist, have been in most ages hostile. The individual freedom of the North has been equivalent to barbarism, and from time to time has rolled down a destroying deluge over the South, almost sweeping away its civilization, and overwhelming in a common ruin arts, literature, and laws. On the other hand, civilization at the South has pa.s.sed into luxury, has produced effeminacy, till individual freedom has been lost under grinding despotism. But in modern civilization a third element has been added, which has brought these two powers of Northern freedom and Southern culture into equipoise and harmony. This new element is Christianity, which develops, at the same time, the sense of personal responsibility, by teaching the individual destiny and worth of every soul, and also the mutual dependence and interlacing brotherhood of all human society. This Christian element in modern civilization saves it from the double danger of a relapse into barbarism on the one hand, and a too refined luxury on the other. The nations of Europe, to-day, which are the most advanced in civilization, literature, and art, are also the most deeply pervaded with the love of freedom; and the most civilized nations on the globe, instead of being the most effeminate, are also the most powerful.

The Scandinavian people, destined to play so important a part in the history of the world, were, as we have said, a branch of the great Indo-European variety. We have seen that modern ethnology teaches that all the races which inhabit Europe, with some trifling exceptions, belong to one family, which originated in Central Asia. This has appeared and is proved by means of glossology, or the science of language. The closest resemblance exists between the seven linguistic families of Hindostan, Persia, Greece, Rome, Germany, the Kelts, and the Slavi; and it is a most striking fact of human history, that from the earliest period of recorded time down to the present day a powerful people, speaking a language belonging to one or other of these races, should have in a great measure swayed the destinies of the world.

Before the birth of Christ the peninsula of Denmark was called by the Romans the Cimbric Chersonesus, or Cimbric peninsula. This name came from the Cimbri, a people who, one hundred and eleven years before Christ, almost overthrew the Roman Republic, exciting more terror than any event since the days of Hannibal. More than three hundred thousand men, issuing from the peninsula of Denmark and the adjacent regions, poured like a torrent over Gaul and Southern Germany. They met and overthrew in succession four Roman armies; until, finally, they were conquered by the military skill and genius of Marius. After this eruption was checked, the great northern volcano slumbered for centuries. Other tribes from Asia--Goths, Vandals, Huns--combined in the overthrow of the Roman Empire.

At last the inhabitants of Scandinavia appear again under the name of Northmen, invading and conquering England in the fifth century as Saxons, in the ninth century as Danes, and in the eleventh as Normans again overrunning England and France. But the peculiarity of the Scandinavian invasions was their maritime character. Daring and skilful navigators, they encountered the tempests of the Northern Ocean and the heavy roll of the Atlantic in vessels so small and slight that they floated like eggsh.e.l.ls on the surface of the waves, and ran up the rivers of France and England, hundreds of miles, without check from shallows or rocks. In these fragile barks they made also the most extraordinary maritime discoveries.

The sea-kings of Norway discovered Iceland, and settled it A.D. 860 and A.D. 874. They discovered and settled Greenland A.D. 982 and A.D. 986. On the western coast of Greenland they planted colonies, where churches were built, and diocesan bishoprics established, which lasted between four and five hundred years. Finally, in A.D. 1000, they discovered, by sailing from Greenland, the coast of Labrador, Nova Scotia, and Ma.s.sachusetts Bay; and, five hundred years before the discovery of Columbus, gathered grapes and built houses on the southern side of Cape Cod. These facts, long considered mythical, have been established, to the satisfaction of European scholars, by the publication of Icelandic contemporaneous annals.

This remarkable people have furnished nearly the whole population of England by means of the successive conquests of Saxon, Danes, and Normans, driving the Keltic races into the mountainous regions of Wales and North Scotland, where their descendants still remain. Colonizing themselves also everywhere in Northern Europe, and even in Italy and Greece, they have left the familiar stamp of their ideas and habits in all our modern civilization[325].

-- 2. Idea of the Scandinavian Religion.

The central idea of the Scandinavian belief was the free struggle of soul against material obstacles, the freedom of the Divine will in its conflict with the opposing forces of nature. The G.o.ds of the Scandinavians were always at war. It was a system of dualism, in which suns.h.i.+ne, summer, and growth were waging perpetual battle with storm, snow, winter, ocean, and terrestrial fire. As the G.o.ds, so the people. War was their business, courage their duty, fort.i.tude their virtue. The conflict of life with death, of freedom with fate, of choice with necessity, of good with evil, made up their history and destiny.

This conflict in the natural world was especially apparent in the struggle, annually renewed, between summer and winter. Therefore the light and heat G.o.ds were their friends, those of darkness and cold their enemies. For the same reason that the burning heat of summer, Typhon, was the Satan of Egypt; so in the North the Jotuns, ice-giants, were the Scandinavian devils.

There are some virtues which are naturally a.s.sociated together, such as the love of truth, the sense of justice, courage, and personal independence. There is an opposite cla.s.s of virtues in like manner naturally grouped together,--sympathy, mutual helpfulness, and a tendency to social organization. The serious antagonism in the moral world is that of truth and love. Most cases of conscience which present a real difficulty resolve themselves into a conflict of truth and love. It is hard to be true without hurting the feelings of others; it is hard to sympathize with others and not yield a little of our inward truth. The same antagonism is found in the religions of the world. The religions in which truth, justice, freedom, are developed tend to isolation, coldness, and hardness. On the other hand, the religions of brotherhood and human sympathy tend to weakness, luxury, and slavery.

The religion of the German races, which was the natural growth of their organization and moral character, belonged to the first cla.s.s. It was a religion in which truth, justice, self-respect, courage, freedom, were the essential elements. The G.o.ds were human, as in the h.e.l.lenic system, with moral attributes. They were finite beings and limited in their powers.

They carried on a warfare with hostile and destructive agents, in which at last they were to be vanquished and destroyed, though a restoration of the world and the G.o.ds would follow that destruction.

Such was the idea in all the faith of the Teutonic race. The chief virtue of man was courage, his unpardonable sin was cowardice. "To fight a good fight," this was the way to Valhalla. Odin sent his Choosers to every battlefield to select the brave dead to become his companions in the joys of heaven.

-- 3. The Eddas and their Contents.

We have observed that Iceland was settled from Norway in the ninth century. A remarkable social life grew up there, which preserved the ideas, manners, and religion of the Teutonic people in their purity for many hundred years, and whose Eddas and Sagas are the chief source of our knowledge of the race. In this ultimate and barren region of the earth, where seas of ice make thousands of square miles desolate and impenetrable, where icy ma.s.ses, elsewhere glaciers, are here mountains, where volcanoes with terrible eruptions destroy whole regions of inhabited country in a few days with lava, volcanic sand, and boiling water, was developed to its highest degree the purest form of Scandinavian life.

The religion of the Scandinavians is contained in the Eddas, which are two,--the poetic, or elder Edda, consisting of thirty-seven poems, first collected and published at the end of the eleventh century; and the younger, or prose Edda, ascribed to the celebrated Snorro Sturleson, born of a distinguished Icelandic family in the twelfth century, who, after leading a turbulent and ambitious life, and being twice chosen supreme magistrate, was killed A.D. 1241. The princ.i.p.al part of the prose Edda is a complete synopsis of Scandinavian mythology.

The elder Edda, which is the fountain of the mythology, consists of old songs and ballads, which had come down from an immemorial past in the mouths of the people, but were first collected and committed to writing by Saemund, a Christian priest of Iceland in the eleventh century. He was a Bard, or Scald, as well as a priest, and one of his own poems, "The Sun-Song," is in his Edda. This word "Edda" means "great-grandmother," the ancient mother of Scandinavian knowledge. Or perhaps this name was given to the legends, repeated by grandmothers to their grandchildren by the vast firesides of the old farm-houses in Iceland.

This rhythmical Edda consists of thirty-seven poems[326]. It is in two parts,--the first containing mythical poems concerning the G.o.ds and the creation; the second, the legends of the heroes of Scandinavian history.

This latter portion of the Edda has the original and ancient fragments from which the German Nibelungen-lied was afterward derived. These songs are to the German poem what the ante-Homeric ballad literature of Greece about Troy and Ulysses was to the Iliad and Odyssey as reduced to unity by Homer.

The first poem in the first part of the poetic Edda is the Voluspa, or Wisdom of Vala. The Vala was a prophetess, possessing vast supernatural knowledge. Some antiquarians consider the Vala to be the same as the Nornor, or Fates. They were dark beings, whose wisdom was fearful even to the G.o.ds, resembling in this the Greek Prometheus. The Voluspa describes the universe before the creation, in the morning of time, before the great Ymir lived, when there was neither sea nor sh.o.r.e nor heaven. It begins thus, Vala speaking:--

"I command the devout attention of all n.o.ble souls, Of all the high and the low of the race of Heimdall; I tell the doings of the All-Father, In the most ancient Sagas which come to my mind.

"There was an age in which Ymir lived, When was no sea, nor sh.o.r.e, nor salt waves; No earth below, nor heaven above, No yawning abyss and no gra.s.sy land.

"Till the sons of Bors lifted the dome of heaven, And created the vast Midgard (earth) below; Then the sun of the south rose above the mountains, And green gra.s.ses made the ground verdant.

"The sun of the south, companion of the moon, Held the horses of heaven with his right hand; The sun knew not what its course should be, The moon knew not what her power should be, The stars knew not where their places were.

"Then the counsellors went into the hall of judgment, And the all-holy G.o.ds held a council.

They gave names to the night and new moon; They called to the morning and to midday, To the afternoon and evening, arranging the times."

The Voluspa goes on to describe how the G.o.ds a.s.sembled on the field of Ida, and proceeded to create metals and vegetables; after that the race of dwarfs, who preside over the powers of nature and the mineral world. Then Vala narrates how the three G.o.ds, Odin, Honir, and Lodur, "the mighty and mild Aser," found Ask and Embla, the Adam and Eve of the Northern legends, lying without soul, sense, motion, or color. Odin gave them their souls, Honir their intellects, Lodur their blood and colored flesh. Then comes the description of the ash-tree Yggdrasil, of the three Norns, or sisters of destiny, who tell the Aser their doom, and the end and renewal of the world; and how, at last, one being mightier than all shall arrive:--

"Then comes the mighty one to the council of the G.o.ds, He with strength from on high who guides all things, He decides the strife, he puts an end to struggle, He ordains eternal laws."

In the same way, in the Song of Hyndla, another of the poems of this Edda, is a prediction of one who shall come, mightier than all the G.o.ds, and put an end to the strife between Aser and the giants. The song begins:--

"Wake, maid of maidens! Awake, my friend!

Hyndla, sister, dwelling in the glens!

It is night, it is cloudy; let us ride together To the sacred place, to Valhalla."

Hyndla sings, after describing the heroes and princes born of the G.o.ds:--

"One shall be born higher than all, Who grows strong with the strength of the earth; He is famed as the greatest of rulers, United with all nations as brethren.

"But one day there shall come another mightier than he; But I dare not name his name.