[A]The word used ishus-karler, i. e., house-carles, retainers. What the boy meant to say was that he wished to have men under his command.
[A]The word used ishus-karler, i. e., house-carles, retainers. What the boy meant to say was that he wished to have men under his command.
"How many?"
"So many that they would in a single meal eat up all my brother Halfdan's cattle."
"There, mother," said Olaf, laughing, as he turned to Aasta, "thou art fostering a king."
This prophecy was verified, for Harold Sigurdsson became king of Norway.
From Ringerike Olaf went southward to Tunsberg, where he intended to celebrate Easter. He carried the blind King Rörek with him, and seemed inclined by kindness to make him forget his hard fate. He gave him servants and money and the seat at table next to his own. But Rörek could not forget that he was of the race of Harold the Fairhaired, and that he had once been king. For a long while he disguised his feelings, appearing careless and jolly, while in his heart he was nursing plans of vengeance. First he induced his servant, Sweyn, to attempt the life of the king. But when in the critical moment the king looked hard at him, Sweyn grew pale, fell at Olaf's feet, and implored forgiveness. From that time Rörek was no longer allowed to sit at the king's table; but he continued to be well treated, although he had to submit to the company of two keepers, who were made responsible for his actions. These he killed by the aid of his friends, and made a futile effort to regain his liberty. But even after he had been brought back, the king took no vengeance upon him. On Ascension Day, 1018, Olaf attended mass, and Rörek accompanied him. When Olaf knelt down, the blind man laid his hands upon his shoulder, saying: "Thou hast ermine on to-day, kinsman." "Yes," said the king, "for to-day we celebrate a great festival in memory of Christ's ascent from earth to heaven."
"You tell me so much about Christ," said Rörek, "which I don't understand, and therefore can't remember; although, to be sure, many incredible things may have happened in ancient times."
When the mass commenced, Olaf arose, raised his hands above his head, and bowed toward the altar, so that his cloak fell from his shoulders. Swift as a flash Rörek sprang forward and made a lunge with his dagger at the place where the king had stood. The cloak was rent in twain, but the forward inclination of the king's body saved him. Rörek made a second thrust, but Olaf had by this time rushed out upon the floor, and was beyond his reach.
"Fleest thou now, Olaf the Big," shouted Rörek, "from me who am blind?"
He had put his hand on the king's shoulder merely to feel if he wore armor. The would-be murderer was now seized, but though many urged him, Olaf refused to put him to death. Being, however, compelled to protect himself from his machinations, he sent Rörek to Iceland, where, a few years later, he died. All the shire-kings had now lost their power, and for the first time in the history of Norway, no one had royal title in all the country except the king. It was as the representatives of a narrow local patriotism, which was shared by a large number of the people, that these men had been formidable, and to weld all the scattered tribes into one nation would have been impossible, without first breaking their power. But as has already been observed, to break their power, as long as the Asa faith was the national religion, was out of the question; because the old tribal chieftainships embraced also the priesthoods, and the hereditary dignity of the local priest-kingswas thus hallowed by all the religious as well as the political traditions of the tribe. King Olaf's zeal for the Christianization of the country had, therefore, its political as well as its religious aspect; and it was no mere coincidence that he directed his energy simultaneously against the old gods and the men who derived the chief benefit from their worship. Duringthe years of peace from 1020-1026 he devoted himself with unflagging ardor to this task of eradicating every vestige of heathenism, and bringing the laws and institutions of the land into conformity with the religion of Christ. It was a noble task and, if we overlook a certain tendency to violence which was in the spirit of the age, nobly performed. To perform it completely would have been a superhuman labor. The ideals and sentiments of men, of which their institutions are but the expression, do not change radically in the course of one or two generations. There are traces of a gradual change of sentiment, even before the days of Olaf Haroldsson, in favor of gentler and more peaceful ideals. Not only by bloody deeds was honor acquired, but a man could by just and honorable conduct, and particularly by insight into the law, make for himself a respected position, even if he was reluctant to unsheath the sword. Instances of this kind are, however, rare, and to draw general inferences from them would be hazardous. War was the Norseman's occupation, and his gods were war-gods. A life full of warlike achievements, and after death an honorable fame, he had been taught to regard as the worthiest objects of aspiration. Asceticism and humility he looked upon with pitying disdain, and the sublimity of self-sacrificing suffering, as revealed in Christ, could scarcely appeal to him. A god who consented to be slain by his enemies must have appeared to him quite an incomprehensible being, whose feebleness contrasted strikingly with the grandeur of the thundering Thor. The joys of Valhalla, thevalkyriaswith the mead-horns, the daily diet ofpork, the exhilarating tumult of never-ending combat, and the glorious companionship with departed heroes, were in conformity with the ideas of happiness which his life and training had fostered; while the Christian heaven, with its prospect of unending praise, in the company of saints who had no taste for fight or craving for honor, must, by comparison, have appeared ineffably dreary. It is told of a Frisian chieftain, who was about to be baptized, that he suddenly turned to the priest and asked him where his brave forefathers were who had died unbaptized.
KNIVES OF IRON FOUND IN HEDEMARKEN AND HADELAND.KNIVES OF IRON FOUND IN HEDEMARKEN AND HADELAND.
"They are in hell," answered the priest.
"Then," said the chief, flinging off his baptismal robe and stepping out of the water, "I will rather be in hell with Odin and my forefathers, who were brave and noble men, than in heaven with cowardly Christians and bald-headed monks."
It will be seen, then, that the relapse into paganism which followed the death of Olaf Tryggvesson was what might have been expected; and the general reaction against the new faith which set in during the reign of the earls was also quite natural. Olaf, Haroldsson, therefore, had, in a large measure, to do the work of his kinsman over again, and he did it with such energy that, in the end, he forced the expiring Asa faith, and the tribal magnates who founded their power upon it, into a mortal combat in which he himself succumbed, while the religion of Christ rose from his tomb, victorious.
King Olaf was by nature well equipped for his mission. He had a robust frame, indomitable will, and great endurance. There was something in hisvery build and look which indicated that he was not to be trifled with. It was not the youthful enthusiasm of an Olaf Tryggvesson which inspired his measures for the propagation of the faith; but rather a firm, dogged determination to accomplish a task, the moral and political importance of which had strongly impressed him. We need not question his sincerity because in serving God he also served himself. All his habits and actions seem to show that he was by conviction and temperament a religious man. But a fanatic he was not; and the legends which in later times clustered about his name have, by attributing to him an undue ardor, distorted his image. He was, in spite of his later sainthood, a strong-willed, ambitious, and worldly-wise man; far-seeing in his plans, business-like in his methods, relentless in his hates, ruthless in his punishments. And yet, as we have seen him in his treatment of Rörek, he was by no means devoid of pity, and could, when occasion demanded, show himself magnanimous.
His severity, which the sagas comment upon, was never wanton; but was in proportion to the magnitude of the offence. Robbers, thieves, and vikings who plundered within the land he punished with death, no matter whether their birth was high or low; because the extirpation of the old predatory spirit with its internecine feuds was the first condition for the establishment of a united nationality.
In appearance King Olaf was of middle height, large-limbed, broad-necked, of florid complexion, and inclined to corpulence. He wore a full redbeard, and his eyes were piercing and of great brilliancy. In spite of his stoutness, he was brisk in his motions and of active habits. He was a good judge of men, and staunch in his friendship to those who did him faithful service. He selected Bishop Grimkel, an Englishman, though probably of Norse blood, to elaborate a Christian law, and revise the previous legislation so as to bring it into accord with the teaching of Christ. Although himself no scholar, he valued theological learning, and showed great favor to the priests whom he brought over from England to instruct the people. Such instruction was indeed needed; for during the journeys which the king undertook through the length and breadth of the land for the purpose of "inquiring into the condition of Christianity," he made the most disheartening discoveries. During his sojourn in Nidaros he ascertained that the Trönders, in spite of their assertions to the contrary, were in the habit of celebrating the old pagan festivals and offering up sacrifices to Odin and Frey for good crops. The chieftain, Oelve of Egge, who had twice deceived the king in regard to the practices of the peasants, and himself participated in them, was slain, and a great number of others who had been similarly guilty were killed, maimed, or outlawed, and their estates confiscated. In Guldbrandsdale the peasants had the hardihood to send eight hundred armed men against the king, under the leadership of Alf, son of Dale-Guldbrand, the first chieftain in the valley. The battle was, however, scarcely opened when the peasants fled, and Dale-Guldbrand invited Olaf to holdthingwith them and deliberate concerning the change of faith. To the king's request that the men of Guldbrandsdale should believe in the one God and be baptized, Dale-Guldbrand replied:
"We know not of whom thou art speaking; for thou callest him a god whom neither thou canst see nor any one else. I cannot ask help of any one whom I do not see or know. Then we have a very different kind of god whom we can look at every day. The reason why he is not out to-day is that it is raining so hard. But I dare say that when you get sight of him you will be frightened, nay, quite terrified because of his might. But if there is any truth in what thou sayest, that thy God is so powerful, then let him arrange it so that to-morrow we shall have cloudy weather but no rain."
The next morning thethingagain met, and the sky was overcast, but no drop of rain fell. The king ordered the mass to be celebrated by Bishop Sigurd, who preached to the peasants about the miracles which Christ had wrought when he was on earth. On the third day the people again came to thething, this time bearing a great image of the god Thor, which they placed upon the green. The weather was still cloudy, but without rain. From out of the throng of the peasants Dale-Guldbrand arose and said:
"Where is now thy god, king? He wears his chin beard pretty low now, and methinks that thou art not so bold as thou wast yesterday, nor is the horned man at thy side who is called the bishop. For now our god has come who rules over allthings, and he is looking at you with his fierce eyes. I see now that you are full of fear and scarcely dare look into his eyes. Therefore give up your folly and believe in our god who holds your fate in his hand."
To this the king replied:
"Many things thou hast spoken to us this day, and thou art wondering that thou canst not see our God. But I think he will soon come to us. Thou wishest to frighten us with thy god, who is both deaf and blind, and can save neither himself nor others; who cannot stir from the spot unless he is carried. Now I have a foreboding that he will soon come to grief. For, behold! Look eastward! There our God is coming with much light,"
Just at that moment the sun burst through the clouds, and the peasants all turned toward the east. But instantly Kolbjörn the Strong, at a sign from the king, struck the idol with his club, so that it burst into many pieces. Out leaped rats as big as cats, snakes, and lizards, which had fattened on the delicacies with which the god had daily been fed. A terrible consternation seized the peasants when they saw what their god contained. They fled to the river; but Olaf, who had foreseen this, had bored holes in their boats so that they were unable to float them. Quite subdued in spirit, they were compelled to return to thething-meadow, where the king addressed them in these words: * * * "Now you see what power there was in your god, to whom you bore silver and gold and bread and meat, and who it was that enjoyed it all. It was mice and snakes, vipersand toads. * * * Take now your gold and ornaments, which lie scattered on the ground, and bring them home to your wives, but hang them no more on logs and stones. Now I will give you the choice of two things. Either you shall accept the Christian faith or you shall fight with me this day. He will win to whom the god in whom we trust will give victory."
The peasants were in no mood to fight; and therefore, after the discomfiture of their god, declared their faith in Christ and were baptized by the king's bishop. Priests were left behind to instruct them, and Dale-Guldbrand built the first church in Guldbrandsdale.
After having with the same firm hand put down paganism in Hedemarken and Raumarike, Olaf called a greatthingat Eidsvold, where the Eidsivia law was proclaimed and adopted for all the Oplands. It was his intention to revise the laws of all the judicial districts in the same spirit, and he naturally turned his attention to the western coast-shires, which belonged under the jurisdiction of theGula-thing'slaw. But these shires were part of Erling Skjalgsson's fief, which extended from Lindesness to the Sogne Fjord. Having small faith in Erling's friendship, which on a previous occasion had been pledged to him, Olaf prepared to travel with a large force through his shires; and as the crops had partly failed in the northern shires, he forbade all exportation of grain from the districts which he meant to traverse. This was merely a measure of self-protection, and though oppressive in its effect, wasprompted by no unfriendly motive. Erling's nephew, the young chief Aasbjörn Sigurdsson, of Haalogaland, in spite of the prohibition, with the connivance of his uncle, bought malt and grain of the latter's thralls, and was in consequence deprived of his cargo by the king's steward, Thore Sel, at Agvaldsness. In return for this he killed the steward in the king's presence, was seized, and sentenced to death, but forcibly liberated by his uncle. Enraged by this unexampled audacity, the king came near taking summary vengeance upon Erling, but allowed himself to be persuaded by Bishop Sigurd to make peace, on condition that Aasbjörn should surrender himself to his mercy. The second sentence was, however, according to the notions of those days, severer than the first. Olaf demanded of the young chief that he should perform the service of the man he had slain. Any personal service, even under a king, was held to be degrading and unworthy of a freeman. The royal stewards were usually men of low birth; sometimes even thralls or sons of thralls. For a man of illustrious lineage to take the place of such a minion would be tantamount to accepting a badge of servitude. Aasbjörn, therefore, broke his promise, relying upon Erling Skjalgsson, and his father's brother, the powerful Thore Hund of Bjarkö, to shield him from the king's vengeance. In this, however, he made a miscalculation. For one day, as he was sailing in his fine ship along the coast, another ship passed him, from which a spear was hurled forth that transfixed him. This spear was thrown by a friend of the king. Aasbjörn'smother, Sigrid, made a great funeral feast over her son, and gave each of the guests gifts by which to remember him. Only Thore Hund of Bjarkö received no gift. But when the time came for departing, Sigrid accompanied him down to his ship and gave him a spear inscribed with strange runes.
"This spear it was," she said, "which pierced my son Aasbjörn. It is yet sticky with his blood. * * * It would be a brave deed, if thou didst part with this spear in such wise that it stuck in the heart of Olaf the Big, and I declare thee as a nithing before all men, if thou dost not avenge Aasbjörn."
Thore Hund remembered this injunction, six years later, at the battle of Stiklestad.
There could now no longer be any question of peace between Olaf and the race of Erling Skjalgsson. A decisive conflict was inevitable, and each party began to make preparations for utterly crushing the other. King Knut the Mighty, of England and Denmark, took advantage of this state of things, and by bribes and promises encouraged the discontented chieftains throughout the land to unite in revolt against the tyrannical king. Secret messengers from Knut were sent with presents to nearly all the heads of the tribal aristocracy, and the friendliest reception awaited those of them who went to England. Two of Erling Skjalgsson's sons, who visited Knut in London, were quite dazzled by the splendor and friendliness of the English king. In thus maturing the revolt, Knut's first purpose was to punish Olaf for his insolence in refusing to consider his claim to Norway, which in an embassy (1024) he had threatened to enforce. Secondly, it tallied well with his ambitious dream of uniting England and the three Scandinavian countries in one grand monarchy, which in the north might counterbalance the German and French power in the south.
Olaf did not long remain ignorant of King Knut's machinations; and he took immediate measures to protect himself. He spent the winter (1025-1026) in Sarpsborg, and not, as usual, in Nidaros; for he had learned that Knut was in Denmark and contemplated an invasion of Norway. Viken, being the province nearest Denmark, and having formerly belonged to the Danish kings, would naturally be exposed to the first attack. In order to strengthen himself further, he entered into an alliance with his brother-in-law, the Swedish King Anund Jacob, impressing upon him the probability that his own turn would come next, in case Knut gained possession of Norway. When Knut heard of this, he too sent an embassy to Anund Jacob, for the purpose of winning his friendship, or at least secure his neutrality. The embassadors supported their arguments with splendid gifts; and King Anund was no doubt sorely tempted to listen to them. First they put two candlesticks of gold on the table.
"A very pretty toy is that," said Anund, "but I will not, in order to get it, break with Olaf."
A golden platter of rare workmanship, and set with jewels, was placed before him. He gazed longingly at it; but finally cried out: "A glorious treasure is that; but I will not sell King Olaf for a dish."
The spokesman of the embassy, talking eagerly inhis master's behalf, at last pulled out two gorgeous rings.
"King Knut has much shrewdness," ejaculated Anund, "for he knows that I would fain win treasure, and that I know little of courtly custom. But King Olaf I have known since I was a boy, and learned to love him so much, that I cannot now forsake him."
Possibly it was this staunch attitude of Anund Jacob which discouraged Knut from waging open war against Olaf. At all events he went (1026) as a pilgrim to Rome, not as conqueror to Norway. In the meanwhile, his brother-in-law, Earl Ulf,[A]headed a rebellion against him in Denmark, and entered into an alliance with Olaf Haroldsson and Anund Jacob. Both thought this a convenient opportunity for striking a blow at the threatening power of Knut, and gathered a fleet with which they ravaged the coasts of Halland and Skaane. They even in some places summoned the people to thethingand received their homage. These tidings reached Knut who promptly returned from his pilgrimage, and came within a hair of capturing the two kings who did not suspect that he was near. Knut's ships were so greatly superior both in size, number, and equipment, that it would have been folly to remain and await battle. Olaf and Anund, therefore, hastened along the coast of Skaane toward Swedish territory,hotly pursued by Knut. They put up in the Helge-aa, a short river, uniting a series of lakes, near what was then the boundary between Sweden and Denmark. Olaf made haste to dam up the river where it issued from the lake, and filled the river-bed with a mass of trees and other obstructions. Late in the afternoon Knut sailed into the harbor, and found it deserted. The allies lay with their fleet outside the harbor, apparently ready for battle. It was, however, too late in the day to begin the fight, and Knut left part of his fleet outside to watch them. In the night the command was given to break the dam, and an enormous volume of water rushed down upon the Danish and English fleet, which broke from its moorings, and drifted seaward in disorder. A considerable number of people were drowned, but the ships though much damaged were not wrecked. The confusion was, on the whole, less than had been anticipated, and Earl Ulf, seeing that there was a chance that Knut might save himself, turned traitor once more and went to his rescue. The Swedes and the Norsemen, perceiving that the Danish king with this accession of strength was too formidable, sailed away without making an attack (1027). Knut, instead of pursuing them further, sailed back to England, but in the following year returned with a greatly increased force. He had by his extensive system of bribes effectually secured the friendship of the disaffected Norse chiefs, and therefore steered without hesitation to Nidaros where he was proclaimed king of Norway. He appointed his nephew Earl Haakon, the son of Earl Erik, regent in his absence.
[A]Ulf Jarl, the ancestor of a long line of Danish kings, was the grandson of Thyra, the sister of Sweyn Forkbeard, by her first husband the Swedish Prince Styrbjörn. He was, accordingly, through his grandmother, a descendant of Gorm the Old, and of Ragnar Lodbrok.
[A]Ulf Jarl, the ancestor of a long line of Danish kings, was the grandson of Thyra, the sister of Sweyn Forkbeard, by her first husband the Swedish Prince Styrbjörn. He was, accordingly, through his grandmother, a descendant of Gorm the Old, and of Ragnar Lodbrok.
For Olaf there was now really nothing to do but to leave the country. He determined, however, to make a last effort to maintain himself and sailed with a few ships, and as many men as remained faithful to him, up along the coast, hoping that he might yet be able to rally a sufficient force to expel Earl Haakon. When Erling Skjalgsson heard of his approach, he called together his household troops, and manned his fleet. The king, however, who had no desire to fight with Erling, had already slipped by, but was no further in advance than that he could easily be overtaken. Erling, accordingly, started in pursuit, but allowed himself by a stratagem to be separated from his main force, and after a heroic fight lost all his men and was captured by Olaf. As he stood alone among a heap of the slain, his gray locks falling down over his shoulders, the king called to him:
"Thou settest thy face straight against us to-day, Erling." "Face to face do eagles fight," answered Erling; "wilt thou give me peace?"
Olaf, after some deliberation, declared that he would; but on second thought half repented of his generosity. He took his axe and gently scratched the old man's cheek, saying: "Something must be done to mark the traitor to his king."
One of the king's men who stood by suddenly raised his axe and cleft Erling's skull, saying:
"This is the way to mark a traitor to his king."
Thus died the mightiest chieftain in all Norway. No representative of the tribal aristocracy, before or since, ever possessed such power as Erling Skjalgsson.
Olaf continued his voyage northward to Söndmöre where a great number of his followers left him, while at the news of Erling's death enemies blocked his way wherever he turned. He saw that his last hope was gone; and with a few friends fled through Valdalen across the mountains into Sweden, where he left his wife and daughter. Thence he travelled to Russia (1029), where he was warmly welcomed by his brother-in-law, King Jaroslav, who had married Ingegerd, the sister of Anund Jacob.
Norway was now a province of a foreign power. The separatistic tendencies of the old tribal magnates had triumphed over the national idea represented by King Olaf. It was they and not King Knut who, in order to gratify their own greed for power, had destroyed the national unity. In order to secure their own independence, each in his own shire, they sacrificed the national independence. It was natural that Knut, who based his dominion upon their support, should make them large concessions. He flattered Einar Thambarskelver, hinting that if Earl Haakon had not been his nephew he would have made Einar regent of Norway. Kalf Arnesson, the mightiest chief among the In-Trönders, he called over to England and assured him, too, that he was the man for the earl's place. For Earl Haakon, he said, was too conscientious to break his oath to Olaf Haroldsson, in case the latter should return and attempt to regain his kingdom. It may have been true that he vaguely distrusted the earl; for on a slight pretext he summoned him to England and sent him on an expedition, the nature of which isnot entirely clear. From this expedition, however, Earl Haakon never returned, and it was reported that he had been drowned at sea with all his men. Björn Stallare, Olaf's friend, hastened to Russia with this intelligence, and found his old master at King Jaroslav's court. Olaf asked him for tidings of home, and how his friends had kept their oath of allegiance.
"Some well and some poorly," answered Björn, and threw himself at the king's feet, embracing his knees; "every thing is in God's power and in yours, king. I have received money from Knut's men and sworn him allegiance; but now I will follow thee and not forsake thee as long as we are both alive."
"Few men have remained faithful to me in Norway," said the king, sadly, "when such men as thou art have been led astray. * * *"
He was not at first ready to accept Björn's invitation to return to his kingdom. In his forced inactivity a resolution had half matured in his mind to become a monk and go on a pilgrimage to the Holy Land. An offer from Jaroslav to accept a Russian province in fief he declined. Religious meditations occupied much of his time; and he acquired the reputation of being a holy man. While in this frame of mind, he had a vision in which he saw Olaf Tryggvesson who commanded him to go back to Norway and conquer it or die. He could now no longer hesitate. Much against the advice of Jaroslav and Ingegerd, he started out for Norway, leaving his young son Magnus at the Russian court. In Sweden he received permission from King Anund to collect whatever recruits he could; but while heaccepted robbers and outlaws, if they would only be baptized, he had the courage to reject large bands of brave men who refused to renounce paganism.
ST. OLAF, FROM THE ANTEPENDIUM OF THE ALTAR IN DRONTHEIM CATHEDRAL. REMOVED 1691 TO COPENHAGEN.ST. OLAF, FROM THE ANTEPENDIUM OF THE ALTAR IN DRONTHEIM CATHEDRAL. REMOVED 1691 TO COPENHAGEN.
Tradition has preserved with minute fidelity a number of incidents of King Olaf's progress through Sweden to the fatal field of Vaerdalen. There is a melancholy radiance, as of the setting sun, about his figure as he returns with the gospel of Christ to his people who had rejected him. First, Bishop Sigurd came to meet him and strongly dissuaded him from entering his kingdom. But he would listen to no remonstrance. Through forests and wildernesses he broke his way; cheerful amid the greatest hardships, encouraging his people and never showing, except on a single occasion, the foreboding that cast its shadow over his soul. When he crossed the mountains between Norway and Sweden, and he caught the first glimpse of the land of his birth with its rivers, mountains, and sunny valleys, he reined his horse and sat gazing, lost in thought, on the beautiful sight. A profound sadness was expressed in his features. At last the bishop roused him from his reverie, asking him what he was thinking.
"Strange things," answered the king, "have for a while been borne past me. It seemed to me, as if I looked not only out over Drontheim, but over all Norway; and the longer the vision lasted, the wider it grew, until I surveyed the whole world, both land and ocean. Then it seemed to me that I recognized all the places where I had ever been before; even as plainly I saw places where I had never been before;—nay even some of which I had never even heard—both inhabited and uninhabited, as far as the world goes."
It is then told that the bishop, dismounting from his horse and embracing the king's foot, said: "It is a holy man whom we are following."
Among the few Norsemen of rank who had joined Olaf before he crossed the boundary, was his half-brother Harold, the son of Sigurd Syr. He was only fifteen years old, but large for his age. He led 720 men under his banner. When the king's entire army was mustered, the day before the battle, it was found to number 4,100 men; but 500 of these were sent away because they were heathen, and many of them no doubt joined the hostile army. The king woke early on the morning of the battle, and called the poet, Thormod Kolbruna-Scald, and asked him to sing to him. Thormod stood up and sang with a ringing voice the ancient Bjarkemaal, which resounded over forest and field. The army woke and was arranged in battle array on the heights of Stiklestad in Vaerdalen; the peasant army, 10,000 strong being seen approaching in the distance. With the battle-cry: "Forward, Christ's men, Crusaders, the King's men!" Olaf's warriors rushed down the hill-sides, and the peasant army stormed to meet them with the cry: "Forward, forward, peasant-men!" The fight was long indecisive, though the king's men, on account of the advantage of their position, had the upper hand in the first onset. The peasants, however, fought with dogged determination, and their superior number told, the longer the battle raged. Olaf's ranks wavered and grew thinner. Then, withdesperate courage, the king broke forth from the shield-burgh that surrounded him, and followed by a small band of devoted men, dashed against the front of the peasant host. One by one his men fell about him, and again and again his standard-bearer was cut down. Severely wounded, he stood leaning against a boulder, when Thore Hund sprang forward and plunged his spear into his abdomen. In the next moment Kalf Arnesson gave him a cut across the throat, which was the immediate cause of his death, though Thore Hund's spear had already dealt him a mortal wound. Then, so runs the record, the sun grew blood-red, and a strange red sheen spread over the landscape. Darkness fell upon the fighting hosts, and the sun grew black. A great terror took possession of the peasants, who saw in the eclipse[A]an evidence of the wrath of Olaf's God.
[A]This eclipse—lasting from 1 o'clock 31' P.M. to 4 o'clock 58', Aug. 31, 1030—fixes definitely the date of the battle. It was total in Vaerdalen.
[A]This eclipse—lasting from 1 o'clock 31' P.M. to 4 o'clock 58', Aug. 31, 1030—fixes definitely the date of the battle. It was total in Vaerdalen.
With the king's death the battle was virtually at an end. The peasants remained in possession of the field. Wounded warriors of both parties crawled about among the trees and stones, and some reached a hut where a woman surgeon was busy washing and bandaging their wounds. Hither came also Thormod Kolbruna-Scald, whose left side had been pierced by an arrow. He sat down on a bench, and a man of the peasant army who stood by said to him: "Why art thou so pale? Art thou badly wounded?" He answered in verse that he had got his wound from Danish weapons—a mocking allusion to thealliance of the peasants with the Danish king. The woman, not knowing how serious his hurt was, asked him to go out and get an armful of firewood. When he returned he looked white as a ghost. She begged to see his wound, and with a pair of tongs attempted to pull out the arrow, the shaft of which was broken off. But her attempts were futile. Then the scald took from his arm the heavy gold ring which the king had given him for his song and handed it to her.
ST. OLAF AND THE TROLDS. FROM FRESCO PAINTING IN TEGELSMORA CHURCH IN UPLAND.ST. OLAF AND THE TROLDS. FROM FRESCO PAINTING IN TEGELSMORA CHURCH IN UPLAND.
"It came from a good man," he said; "King Olaf gave it to me this morning."
Taking the tongs, he clenched them over the stump of the arrow and pulled it out. Pieces of flesh and red and white fibres adhered to the barbs. He looked at them for a moment and said: "Theking has fed us well, for I am yet fat about the heart-roots"; then fell back and died.
The king's body was found by a peasant named Thorgils, who before the battle had promised Olaf to bury him if he fell. As later tradition reports, many miracles were wrought by the king's blood and by the mere touch of his lifeless hand. Tales without number were told of his marvellous powers in life as well as in death, and legends attributing to him the work of the Thundering Thor, have clustered luxuriantly about his name. He slew the trolds whom his church-bells annoyed, and turned them to stone. St. Olaf, with the flame-red beard, became not only the national saint, but also the national hero. The tragic circumstances of his death, no less than his valiant work for the cause of Christ, imbedded his memory deeply in the people's hearts.
King Knut could not, with his extensive possessions, devote much time to the government of Norway. He therefore had his son Sweyn proclaimed King of Norway in his stead. Sweyn's mother, who accompanied him to his new kingdom, was Aelgifa, the daughter of an ealdorman in Northampton. The Norsemen, however, called her Alfifa, and her son Sweyn Alfifasson. This was, accordingly, what the chiefs had gained by their rebellion—to be openly governed by the mistress of a foreign king and a boy who was and could be nothing but a tool in her hands. It was a humiliation which they could ill brook. If Alfifa had had the faintest comprehension of the people whom she undertook to govern, she might possibly for a time have maintained her son upon the throne; but when she proceeded to remodel the Norse legislation in the feudal spirit, she struck a blow at the very men who were the main-stay of her power. What the chiefs had desired was local independence—the right to manage their own affairs with as little interference as possible. They had hoped to obtain this liberty under a king who was too far away to trouble them. But now cameSweyn, and with him a number of Danes who became very important personages, and induced the king to modify the Norse laws so as to bring them more nearly into conformity with the laws of Denmark. It was then enacted that no one should have the right to leave the country without the king's permission, and that confiscation of property should be the punishment for transgression. Man-slaying was likewise to be punished by confiscation. So also an inheritance coming to an outlawed man should go into the king's treasury. Ships, fisheries, pasture-land, nay, even the peasant's hearthstones were taxed, and a system of extortion was instituted which was galling to the spirit of free men. Even the Christmas gifts which the peasants were to give the king, were fixed by law. The chief end of government seemed to be to transfer money from the people's pockets to those of the king. It was even asserted, though there was no law to that effect, that during Sweyn's reign the testimony of one Dane was sufficient to invalidate that of ten Norsemen.
The central principle in this legislation was the feudal idea that all land belonged to the king, and that the possessors, as his tenants, had to pay for the usufruct. It was the same appropriation by the king of all allodial rights, which was encountered for the first time during the reign of Harold the Fairhaired.
Alfifa, whom the people regarded as the author of the odious enactments, may have had her share in them; but far less than was popularly supposed. It was, no doubt, Knut who meant to crush the rebellious spirit of the Norse chiefs, by which he had himself profited, and Sweyn and Alfifa were merely his agents.
Under these circumstances it was but natural that the chieftains began to repent of their rebellion against King Olaf. Einar Thambarskelver, who prided himself on his absence from the battle of Stiklestad, was especially active in awakening regret among the Trönders at his death, and indignation at the rule of the Danes. He sent for Bishop Grimkel, who was living as an exile in Sweden, and agreed with him upon a plan of action. The bishop sent for the peasant Thorgils, who revealed the spot where he had buried the king. Permission was obtained from King Sweyn to bring the corpse to Nidaros, where it was placed in a splendid sarcophagus and interred under the altar in the Church of St. Clement (Aug. 1031). Although nearly a year had elapsed since the first burial, it was asserted that there was no trace of decay on the body and that the hair and the nails had grown. Einar and the bishop, at all events, encouraged such reports, and they grew in number and minuteness of convincing details. Grimkel now declared Olaf to be a saint, and Sweyn and Alfifa, though they raised many objections, dared no longer profess their disbelief. The 29th of July was set apart for the commemoration of his martyrdom. For the first time in their history the Norsemen felt themselves as one nation, united in their indignation against their foreign rulers and in their regret and veneration for the martyred king.
If Sweyn and Alfifa were aware of the sentiment with which they were regarded, they chose to ignore it. They were, however, not prepared for open defiance, and the events of 1033 must have taken them by surprise. In that year, a young man calling himself Tryggve, and professing to be a son of Olaf Tryggvesson and his wife Gyda, came from England or Ireland with a band of warriors and claimed the throne of Norway as his inheritance. Sweyn called upon the chiefs to aid him in punishing the pretender, but Einar Thambarskelver, Kalf Arnesson, and many other magnates, refused to follow him. With those who still recognized his authority the king sailed southward and defeated Tryggve in a short battle in Sognesund. On his return he and Alfifa met the Trönders at thethingand listened to their complaints, but could give them no satisfaction. Then Einar Thambarskelver said aloud and in the hearing of many: "I was not a friend of King Olaf; but the Trönders proved themselves to be poor merchants when they sold their king and got in his place a mare with her colt. The king cannot speak, and his mother only wishes what is bad and has the power to do it."
Alfifa rose to speak, but she could get no hearing. Einar Thambarskelver taunted her openly, and so hostile was the sentiment that she dared not take him to task. A sense of insecurity took possession of the king, and he and his whole household left Tröndelag and took up their abode in the southern part of the country. His authority had practically ceased, though in name he yet remained king. In1034, Einar Thambarskelver, Kalf Arnesson, and several other chiefs started for Russia and invited Magnus, King Olaf's only son, to return with them and become king of Norway. They asked and received his forgiveness for their hostility to his father, and swore to be faithful to him and to shield him from all harm. Magnus, who was then ten years old, accompanied them back to his native land, and was received with enthusiastic homage at Oere-thing, where he was proclaimed king. Sweyn and Alfifa made vain efforts to raise an army, but as no one heeded their summons, were forced to flee to Denmark. Here Sweyn died in the year 1036. As his father, Knut, had died in 1035, his half-brother, Harthaknut, became the heir to his claim to Norway, and, as we shall see, soon took measures to enforce it.
MAGNUS OLAFSSON was an illegitimate child, his mother, Alfhild, being, according to one report, an Englishwoman of high birth; according to another, the queen's laundress. When he was born he was so small and feeble that it seemed as if he could not live many hours. It was in the middle of the night and no one dared to wake the king. His friend, Sighvat Scald, was therefore called, and he assumed the responsibility of naming the child Magnus, after Carolus Magnus, the German emperor. A priest was then found who baptized it. When the king heard of the occurrence he was very wroth, and chided the scald. There was no one in his family named Magnus, and perhaps he even suspected that Sighvat had made a mistake in selecting the Latin surname of the emperor rather than his real name, Karl. It was under these unpropitious circumstances that the boy was born who became the heir to St. Olaf's kingdom and the love which a repentant people lavished upon his memory. He was not quite eleven years old when he was proclaimed king at the Oere-thing, but well grown and intelligent. He allowed himself, during the first years of his reign, to beguided by the counsel of Einar Thambarskelver and Kalf Arnesson; but soon gained sufficient independence of judgment to assert his own will.
It was but a short time after the proclamation of Magnus as king that Harthaknut prepared to invade Norway. Magnus, who was eager to punish the race of Knut for their insidious plottings against his father, also made warlike preparations, apparently with the intention of invading Denmark. Whether any actual fighting took place is not known. It is not improbable that some insignificant skirmishing may have been done; but before any decisive battle was fought, the chieftains in both countries interfered and persuaded the two youthful combatants to make peace. At a meeting at the Brenn Islands, at the mouth of the Götha Elv, an agreement was made in accordance with which each made the other his heir and successor, in case he died, without issue (1038). This might, indeed, seem to be a remote contingency, but it actually came to pass four years later (1042) when Harthaknut died and Magnus was, without opposition, proclaimed king of Denmark at the Viborg-thing, and received the allegiance of the people. Thus Norway and Denmark were for the first time united, and the descendants of Harold the Fairhaired were recognized by the Danish branch of Ragnar Lodbrok's race as their equals, as they already had been recognized by the branch governing Sweden.
Magnus must have been aware that it was to the sainthood of his father that he owed this recognition, and he lost no opportunity to show his reverence forhis memory. He commenced the erection of a church in Nidaros, which was to bear St. Olafs name, and made him a new sarcophagus, adorned with gold and silver and precious stones. It was natural enough that he should take pleasure in the society of those who had been nearest to his father and stood at his side at Stiklestad. But the hostility aroused by the battle and the events that led to it existed, in some measure, yet; and one party began to fan the smouldering embers of distrust in the king's mind and incite him to vengeance against the other. Young as Magnus was, it is scarcely to be wondered at that he allowed himself to be influenced by this evil counsel. In spite of the amnesty which he had in Russia given to those who had borne arms against St. Olaf, he began now to punish all the leaders in the rebellion with great harshness. It was the Trönders, particularly, who had to bear the brunt of his wrath; because it was they who had made common cause with Knut and had been foremost in driving the sainted king into exile. Kalf Arnesson was among the first to experience the changed temper of King Magnus. Jealousies had early arisen between him and Einar Thambarskelver, both of whom called the king their foster-son and prided themselves on possessing his confidence. Once, it is said, Kalf had seated himself in Einar's seat next to the king, whereupon Einar sat down upon Kalf's shoulder, saying:
"It behooves an old bull to be stalled before the calf."
At a party at the estate Haug, in Vaerdalen, theking uttered to Einar a desire to visit the field where his father had fallen.
"I can give you no information about that," answered Einar, "as I was not present. But let Kalf ride along with you. He can give you full particulars."
"Then thou shalt accompany me, Kalf," said the king; and Kalf, though he was very reluctant, was obliged to follow.
When they reached the battle-field the king dismounted and asked to be shown the spot where his father had received his death-wound.
"He lay here," said Kalf, pointing with his spear.
"Where didst thou stand then, Kalf?" asked Magnus.
"Here where I am now standing."
"Then thy axe could well reach him," cried the king, flushing violently.
"My axe did not reach him," Kalf replied, jumped on his horse and rode away. He had already given orders to have his ship in readiness, loaded with all his movable goods. And as soon as he reached home he put to sea and sailed for the Orkneys. The great possessions which he left behind were confiscated by Magnus.
Thore Hund escaped punishment by making a pilgrimage to Jerusalem from which he never returned. Haarek of Thjotta was slain with the king's consent by a private enemy, and many others were deprived of their cattle and otherwise molested. The odious laws which had been given by Sweyn Alfifasson were not repealed; and the king acted asif he regarded himself as the master of every one's goods, life, and liberty. But the Norsemen were not accustomed to endure arbitrary conduct in their kings. A general dissatisfaction spread through the country, and threatened to break out in open rebellion. In Sogn the peasants were already under arms, and in Tröndelag a largely attended meeting was held at which the bitterest denunciation of the king found utterance. Happily, however, some were present who were yet kindly disposed to Magnus, and these determined to let him know how the people felt toward him. The question then arose as to who was to undertake this hazardous mission, for Magnus was hot-tempered and had, moreover, made up his mind to inflict exemplary punishment upon the rebellious Sognings. His friends determined to let chance decide. They drew lots, and the lot fell upon Sighvat Scald, who, in a song called the Lay of Candor, took the king earnestly to task for his inconsiderate harshness, warned him of the consequences, and reminded him of his duties to the people, who had of their own accord made him their king. The song made a deep impression upon Magnus, and he was from that day a changed man. He gave up all plans of vengeance, became gentle and forgiving, and governed the land in accordance with the law. His kindness and charm of manner made him now so popular that scarcely enough could be said in his praise. The people called him Magnus the Good.