S C A N D I N A V I A.
The Edda, forming the mythological history of the ancient people of the North, is a complete receptacle of poetry no less than of history: and forms of itself a work of great interest.
The most important of the gods of Scandinavia is Odin, who was in all probability one of their kings, and whose amours, as numerous as those of Jupiter, are perpetuated in a thousand legends. Like Jupiter too, he married his sister Frea, and in the sacred books of the priesthood, he is known by upwards of a hundred names, all of them high sounding and magnificent.
His adventures, which are numberless, are interwoven with the whole of the Scandinavian history.
Frigga or Frea, his wife, was the most powerful of the goddesses, and by many supposed to be identical with Ceres, or the Earth; the future was as familiar to her as to Odin, with whom she is seated upon his throne, and whose government of the remaining deities she shared.
When the warriors of the land seek glory in battle, she sends an inferior goddess to watch over the safety of those whom she favours, while they who fall, are honoured by the mighty mother Frigga, herself mourning over their fate, not indeed for their sake, but for the sake of the country they would have adorned and the land for which they fought.
One of the children of Frigga and Odin, by name Thor, presided over the works of creation, and over the variations of the atmosphere. The tempests and the apparent strife of nature, is caused by the struggle which Thor constantly has with a famous serpent, whose vast folds embrace the whole circumference of the earth.
Balder, another son of Odin and Frigga, is described as the finest and the best of their race. He was distinguished no less for his
eloquence than for his kindness and wisdom. It was his doom to meet with a premature death. Aware, from her knowledge of the future, of the destiny which awaited him, Frigga yet sought to avert it: and administered an oath to all the objects of nature, not to injure her beautiful and beloved Balder. The stones, the trees, the fish, the very diseases were sworn to respect his life.
No sooner had this been done, than his brothers determined to see, if indeed, he had a charmed life, and essayed successively the various means of death on the unhappy Balder, who fell a victim to their folly; aided by the cunning of Loke, who, through a stratagem which proved successful, showed how impossible it is to avert destiny.[[1]]
His body was placed upon a funeral pile, and his wife was burned with him. No sooner was the funeral terminated, than a fellow-god, leading a fleet steed, went to demand the body of Balder from the
dark goddess Hel, who replied that he should be returned if all created beings would shed a tear for him. One only refused, and Balder was doomed, to the great grief of his mother, to rest in the infernal regions.
Among the amusements of Odin, hunting forms a very important and prominent part; when the bows, arrows, and javelins were prepared by one deity; while another gilded the heavens with stars; a third protected and guided the steps of the hunters in the sacred wood; and the most successful of them received from Odin the gift of immortality.
Each of the three superior deities had their respective priests, who exercised absolute authority over all that was connected with their religion, as well as presided over their sacrifices. Nor was it unusual to blend the priestly and the princely character, as in the case of Odin.
Frigga was attended upon by king's daughters, who were entitled goddesses and prophetesses. They uttered oracles, devoted themselves to a lasting virginity, and like the vestals of the Greek and Roman mythology, kept a perpetual fire in the temple of their goddess.
"The power of inflicting pains and penalties," says Mr. Howitt, "of striking and binding a criminal, was vested in the priests alone;
and men so haughty that they thought themselves dishonoured if they did not revenge the slightest offence, would tremblingly submit to blows, and even death itself, from the hand of a pontiff, whom they took for the instrument of an angry deity."
The councils of the divinities were held beneath the branches of an ancient oak, whose roots spread below over a fountain of water, remarkable for the number of serpents which it harboured.
Teutates, the most celebrated of their minor deities, was the vital and acting principle of the world; to whom was attributed many of the functions which were supposed to belong to Mars, to Hercules, and to Mercury. They worshipped him under the form of a dart, when they sought his aid in battle, and under that of an oak, when they endeavoured to inspire themselves with his advice; and his fétes were kept at the hour of night, in high places, or in solemn forests, by the rays of the moon, and the flashing of torches. The field where his holy ceremonies had been celebrated, was sown with stones, and from thenceforth doomed to know no more the voice of the sower, the song of the reaper, or the gladness of harvest time.
Under very important circumstances, it was by no means unusual to sacrifice human victims to this god, which were accompanied by flashing eyes, wild cries, and fierce gestures.
"But the general cause which regulated these sacrifices," says Mr. Howitt, (again to quote from his admiral work on priestcraft) "was a superstitious opinion, which made the Northern nations regard the number three as sacred and peculiarly dear to the gods. Thus every ninth month they renewed this bloody ceremony, which was to last nine days, and every day they offered up nine victims, whether men or animals. But the most solemn sacrifices were those which were offered at Upsal, in Sweden, every ninth year. Then they chose from among the captives, in time of war, and amongst the slaves in time of peace, nine persons to be sacrificed. The choice was partly regulated by the opinion of bystanders, and partly by lot. The wretches upon whom it fell were then treated with such honours by all the assembly; they were so overwhelmed with caresses for the present, and promises for the life to come, that they sometimes congratulated themselves in their destiny. But they did not always sacrifice such mean persons. In great calamities, in oppressive famine, for instance, if the people thought they had a sure pretext to impute the cause of it to the king, they sacrificed him without hesitation, as the highest price they could pay for the divine favour. In this manner the first King of Vermland was burned in honour of Odin, to put away a great dearth. The ancient history of the North abounds in similar examples.
"These abominable sacrifices were accompanied with various ceremonies. When the victim was chosen, they conducted him towards the altar on which the sacred fire was kept burning night and day. It was surrounded by all sorts of iron and brazen vessels. Among them was one distinguished by its superior size; in this they received the blood of their victim.
"When they offered up animals, they speedily killed them at the foot of the altar; then they opened their entrails, and drew auguries from them, as among the Romans: but when they sacrificed men, those they pitched on were laid upon a large stone, and quickly strangled or knocked on the head."
Irminsul was another, and not the least celebrated of the gods adored by the Germans; he had a magnificent temple, and a statue, which represented him in the figure of a warrior, was placed upon a column of marble. A great number of priests of both sexes served in the temple. Women acted as prophetesses, while the men employed themselves in sacrifices, and the choice of victims. The priests of this God possessed great importance in public affairs. During certain solemnities, armed warriors performed their evolutions around the idol, and in his sanctuary was placed immense treasure, both in arms and in precious stones.
The temple was however destroyed by Charlemagne, who broke
the statue, and with poetical justice, slaughtered the priests on the threshold of the very place which they had so often deluged with human blood.
One column however remained standing, which was to the eyes of the Saxons, holier and dearer in its melancholy reminiscences, than if it had still possessed the statue of the god, which the emperor threw in the depths of the sea.
The sacrifices to these deities were sometimes varied; there was a deep well in the neighbourhood of the temple at Upsal, where the chosen person was thrown in headlong, in honour of the deity representing the earth. If the body fell to the bottom, the goddess was supposed to accept it; if not, she refused it, and it was hung up in a sacred place. Near this place was a forest, named Odin's grove, every leaf of which was regarded as sacred, and was filled with the bodies of those who had been sacrificed.
Occasionally the blood of their children was not spared even by the monarchs of the land—Hacon of Norway, shed the blood of his son on the altar to secure a viceroy; and Aune of Sweden, in an attempt to obtain a continuance of life, sacrificed the lives of nine of his offspring; examples which could not fail to produce an effect upon their people.
But not only did they delight in the sacrifices of human life, they also gave way in their orgies to unbounded licentiousness. While at Uulel, at the feast of Thor, the license was carried to such a pitch as to become merely bacchanalian meetings, where, amidst shouts, dancing, and indecent gestures, so many unseemly actions were committed, as to disgust the wiser part of the community.
