OLAF TRYGGVESSON'S ARRIVAL IN NORWAY.
The above narrative exhibits several improbabilities, which, however, do not of necessity vitiate its essential truthfulness. Of Olaf's sojourn in Russia there can be no doubt, although, to be sure, the Vladimir who at that time reigned in Novgorod had no wife named Allogia or Olga, and if it was his grandmother Olga to whom reference is made, the king's jealousy seems altogether unreasonable. Likewise Olaf's visit to Wendland and his marriage there are capable of proof from contemporary poems, while the deeds which are attributed to him in King Burislav's service have a suspiciously legendary character. The adventure with Gyda in England also conceals a framework of fact under its mythical embroidery.
CHAPTER XI.
OLAF TRYGGVESSON (995-1000).
King Olaf's first endeavor, after having ascended the throne, was to Christianize the country. He was by nature well adapted for this task, being zealous in the faith, resolute, and uncompromising. Where gentle means did not avail he had no hesitation in employing sword and fire. Vehement as he was by temperament, brooking no argument, he wasted no time in weighing the probabilities of success or failure, but in the conviction of the sanctity of his cause stormed resistlessly onward and by his impetuosity and ardor, bore down all opposition. His first appearance as the champion of the new religion was in Viken, where he called his relations and adherents together and told them, that it was his intention to convert the whole kingdom of Norway to faith in Christ the White, even though he were to lose his life in the attempt. In Viken lived at that time his mother and his step-father, Lodin, who had a large following of friends and relations. Some of these were, no doubt, already Christians, or had been primsigned, as Christianity had, twenty-five years before, been preached for a short time in this part of the country by two Germans. No particular opposition was therefore offered to the king's command, and within a brief period Olaf had the satisfaction of seeing all of Viken—the old kingdom of his father, Tryggve—nominally, at least, converted to Christianity. It is not to be inferred, however, that the converts, in accepting baptism, renounced their faith in the gods whom they had previously worshipped. On the contrary, they continued to believe in their existence, and perhaps even secretly to worship them. The Christian priests themselves professed belief in Odin and Thor, but represented them as evil powers who had been conquered by Christ and thrown into the outer darkness. As Christ had now all power in heaven and earth, it was futile to invoke the favor of the vanquished gods by sacrifice. In this practical shape the new religion unquestionably appealed to many whom otherwise it could not have reached. The relation to the old gods had been in its essence a contract for protection and good crops, in return for certain tangible values sacrificed. As Christianity was then preached, it was in many respects the same thing under a different name. Prayers formerly addressed to Odin or Frey were now addressed to Christ and the Virgin Mary, and though offerings of horses and bullocks were discontinued, the fragrant incense was still supposed to rise to the nostrils of the new god and propitiate his favor. The salient and essential difference between the old and the new faith, and the only one which the Norsemen in the beginning vividly apprehended, was the great doctrine of peace upon earth and good-will among men. While Odin and Thor took pleasure in bloodshed and rejoiced in war, Christ the White loved peace and accorded no merit to the man-slayer.
