After the conquest of Kief, Oleg commanded a tribute to be paid to the Variagi “for the preservation of peace.” This tribute to the Swedes was paid up to the death of Jaroslaf, who in 1019 gave assurance to the king of Upsala that it should be paid regularly, Vladimir having neglected to do so. This tribute could be nothing else than a scat paid to the king of Sweden by the rulers of Russia during the ninth and tenth centuries. Sweden possessed in those days a large territory south of the Baltic, which paid scat to the king of Upsala. It was called Austria (Austerike), and reference to it under this name is often made in sagas, chronicles and inscriptions. Ynglinga Saga gives incidents of close Swedish connections to Finland and the Baltic provinces, and archæological finds point to Swedish settlements in Finland, already in the prehistoric period. Memories of conquests are preserved in statements by the Icelanders and by Saxo, the Danish historian, about the Austria of which the Swedish kings Ivar Vidfamne, Harald Hildetand, “Sigurd” Ring and Ragnar “Lodbrok” were rulers. Closest to an exact statement comes Snorre, who says that King Eric Edmundson of Sweden ruled over Finland, Carelia, Esthonia, Courland and “wide over all Austria.” These countries belonged to Sweden until King Olof Skœtkonung “let all his scatlands get away from him.” The chronicler Rimbert says that Courland, by which he means the Baltic provinces, in 850 belonged to Sweden. Shortly after this date fall, according to Nestor, those of the first Swedish contact with interior Russia (859) and of the founding of the Russian empire by Rurik (862). The Swedish dominion in the Baltic provinces, as well as the early Russian empire, must consequently have held a position similar to the one of Normandie to France and England.
The old Swedish name for Russia was Gardarike, for Novgorod Holmgard and for Byzantium Miklagard, which mean “Country of towns,” “Island town,” and “Great town,” respectively.
Vladimir of Russia, in 980, sent a number of Variagi to the emperor. But already the emperors had probably surrounded themselves with a small standing army of Variagi or Barangoi, as they were called by the Greeks. They were treated with a good deal of respect and consideration, and in the North it was considered a distinction to have served in Miklagard, which even the sons of kings eagerly sought for. Soon not only Swedes, but also Norwegians, Danes and Icelanders were attracted, and Icelandic sources have a good many, in part wildly exaggerated, accounts of the Variagi and their experiences in Miklagard. The Northmen were relied upon to support the tottering empire, and were despatched to the points where the hardest combats were fought. They had officers of their own nationality, and the strictest discipline was maintained. About the year 1050 a detachment of Variagi were accepted into the body-guard of the emperor, surrounding his person on all great occasions and in public; also keeping watch over the imperial palace. When the emperor died, they had, according to Snorre, the privilege of passing through his treasury, each taking along all he could carry off. Another privilege of theirs was that they were allowed to keep their heathen faith in the midst of the Christian surroundings.
Many and various as the reasons for the Viking expeditions must have been, the principal cause that led to their abolition was the contact with Christianity abroad, and the introduction of its teaching in the heathen North. The first missionaries to Sweden were sent by Louis the Pious, but Christianity was not entirely unknown before their arrival. For centuries, the Swedes had through commercial expeditions stood in direct or indirect contact with the Christian world, and this had brought home some knowledge of “the white Christ” and his gospel of peace. Many Northmen had been baptized while dwelling in foreign lands, and many must the Christian thralls have been who continually were brought into the country. The influence these elements exerted probably could be traced to the ennobling and developing of heathen myths, rather than to direct Christian conversions. And a similar influence of Roman and Greek myths, without doubt, exerted upon the North in earlier historic times.
Ansgar, a learned and pious monk from the convent of Corvey, became the apostle of Sweden. He had spent two years in Denmark as a missionary when called upon by Emperor Louis to visit Sweden. Louis the Pious had received the assurance by Swedish emissaries that the new faith would not meet with any obstacle, and that many were willing to embrace it. Ansgar started in the year of 830, accompanied by Witmar, also of the Corvey convent. They were well received by King Biœrn, and were able to comfort many Christians in Swedish captivity, besides converting some of the inhabitants. Among the converts was the powerful Jarl Herger, who for a long period was the chief supporter of Christianity in Sweden. After about a year and a half, Ansgar and Witmar returned to the emperor, who, satisfied with the result of their mission, erected a special archbishopric in Hamburg for the spiritual needs of the North. Ansgar was made the archbishop and, with Ebo, archbishop of Rheims, apostolic legate among Swedes, Danes and Slavs. At the same time, Gauzbert was made the first bishop of Sweden under the name of Simon. He went to Sweden and was well received by its king and people. But a revolt against the new faith soon rose among the heathens, not issuing from the king but from the people. Gauzbert was captured and with contumely escorted out of the country, while his relative, Nithard, was killed, thus becoming the first Christian martyr in Sweden. For seven years the country was without a preacher of the Gospel, until Ansgar sent thither a new missionary, Ardgar, who stayed there preaching until the death of Herger. In the meantime Vikings had destroyed Hamburg, and not before its bishopric had been united to that of Bremen was Ansgar in a position to visit Sweden for a second time. This he effected early in the fifties of the ninth century, coming this time as a kind of ambassador from the kings of Denmark and Germany to give more importance to his mission. The heathen partisans, who recently had accepted the departed King Eric among the gods, resented, and the reigning king, Olof, dared not grant Ansgar the right to preach. The difficulty was solved through the ancient custom of throwing dice. Ansgar was successful in the proceedings, and his cause was then brought before the Thing (or Assembly) for deliberation. The people decided that permission should be granted to preach the Gospel, principally on the grounds set forth by an old man who rose to remind the Thing that the new God had already helped a good many, and that it was a good thing to have him to fall back on when the old gods failed. After having built churches and baptized a great number, Ansgar returned home, leaving behind Erimbert, a relative of Gauzbert’s. Archbishop Rimbert was Ansgar’s successor, himself visiting Sweden. After his death, the archbishops of the North seem to have ceased taking interest in Swedish missions. The little church, left to itself, soon succumbed. When at last one of the archbishops, Unne, woke up to the necessity of visiting Sweden, he found that the Gospel was forgotten. He was himself surprised by death while in Sweden, and buried in the town of Birka, in 936. Numerous graves of the earlier Christians in Sweden have been found on the site of the old commercial centre of Birka in the island Biœrkœ, in the Lake Mælar, unburned bodies in wooden coffins, and the graves without mounds.
King Eric Edmundson was a contemporary of Rimbert. He was engaged in building up a Swedish dominion in Finland and on the southern shores of the Baltic. With King Harald Fairhair of Norway he was disputing the supremacy over the province of Vermland. He was succeeded by his son Biœrn who is said to have reigned for fifty years. Olof and Eric, Biœrn’s two sons, succeeded him, the former dying suddenly at a banquet. His young son, Styrbiœrn Starke (the Strong), one of the most famous of Swedish heroes, demanded his share of the kingdom when only twelve years old. When King Eric told him he was yet too young, Styrbiœrn two springs in succession installed himself on the mound of his father, by so doing making claim upon his inheritance, according to old usage. But when he came to the Thing to demand his share in the government he was chased away with stone-throwing. King Eric gave him sixty ships with men and weapons to try his luck in Viking expeditions. Styrbiœrn won great fame during several years of continual warfare in the Baltic, capturing the mighty Jomsborg, a celebrated Viking nest in the island of Wollin, later turning his weapons upon Denmark, where he made the Danish king Harald Gormson Bluetooth a prisoner. He now felt strong enough to attack his uncle, King Eric. Harald Bluetooth was to help him, but failed to do so. Styrbiœrn sailed with a fleet to Sweden; after having landed he burned his ships to make a return impossible. King Eric met him at the Fyrisvols and fought a battle which was said to have lasted for three days. Styrbiœrn fell, and with him the larger part of his army. His uncle, the king, was after this called Eric Segersæll (the Victorious). After the battle the king ascended a high mound, promising a great compensation to the one who could compose a song in praise of the victory. The Icelander Thorvald Hialte, who never previously or afterward appeared as a scald, came forth and recited two strophes which are preserved to our day, receiving a costly armlet of gold as reward. This battle—next to the one at Bravols, the most famous in the heathen North—was fought in 988.
King Eric invaded Denmark and took possession of the country, making the son of Harald Bluetooth an exile, to which facts Saxo, the Danish historian, testifies. In Denmark Eric was baptized, the first Swedish king about whom this is said. But upon his return to Sweden he also returned to the old gods. Eric Segersæll was king of Sweden and Denmark until his death, which occurred in 994. His first consort, Sigrid Storrada (the Proud), from whom he later separated, played quite an important part in the history of her time. After the death of Eric, she married the exiled Svend Tjufvuskægg (their son being Canute the Great), who through this matrimony came to the throne of Denmark.
Olof Skœtkonung, the son of Eric and Sigrid, succeeded his father. His surname is supposed to mean “the lap king,” but he was no longer a minor at the death of King Eric. King Olof was not a powerful or energetic ruler, like the father. He let go, one after the other, the lands of his crown. Denmark regained its independence, and he lost also the scat-paying dominions south of the Baltic. Shortly after Olof ascended the throne, the Norwegian king, Olaf Tryggvason, had demanded Sigrid Storrada in marriage and obtained her consent. But when King Olaf asked her to become a Christian, she refused to change faith, whereupon he insulted her. Sigrid told him that this should cause his death. Two years later, when Sigrid was the wife of King Svend of Denmark, she prevailed upon her son and her husband to join hands in assailing Olaf Tryggvason, who was expected back from an expedition to the lands of the Vends. The compact was made, and the Norwegian jarls, Eric and Svein, entered it. These all collected an immense fleet, which assailed the unsuspecting Olaf at Svolder, close by the coast of Pomerania. The Norwegian king lost the day and his life. This famous battle was fought in 1000, the kings of Sweden and Denmark also taking a personal part in it. Norway was divided between the victors. The Swedish king received as his share the districts of Drontheim and Bohuslæn. These he granted to Jarl Svein, who was the betrothed of his sister Holmfrid. Fifteen years later they were recaptured by the Norwegian king.
Olaf Tryggvason had been a devout Christian. His sister Ingeborg was married to Jarl Ragnvald of West Gothland, who was baptized and invited Christian missionaries to Sweden. Through such influences King Olof Skœtkonung was at last converted and baptized by Sigfrid, a German missionary, at Husaby in West Gothland, in the year 1008. Sigfrid, who has been supposed to be of English parentage and a bishop of York, evidently came from Germany. He preached for a long period in West Gothland and Værend, in the latter district once being attacked by heathen men, who killed three of his companions. King Olof himself saw to it that the murderers were punished, and Sigfrid continued his noble work without molestation. He was later worshipped as a saint. Among other missionaries who were active in converting the various provinces may be mentioned the Anglo-Saxon St. David, the apostle of Westmanland, the Anglo-Saxon St. Eskil and the Swede St. Botvid, the apostles of Sœdermanland, and the German Stenfi, or Simon, the apostle of Norrland. St. David was a contemporary of St. Sigfrid, while the others were a few generations younger. It was first through influence from England and Denmark, during the reign of Canute the Great, that Swedish conversions became more widespread and general.
King Olof’s conversion met with a great deal of opposition, especially in Svealand, which longest remained heathen. Upsala, with its temple, was the heathen stronghold of the North, and there the king had always, as one of his principal duties, to preside over the great sacrifices. King Olof was forced to accept the decision of a Thing which granted him freedom to select some part of the kingdom wherein to build churches and perform the duties of the new cult, but which forbade him to use his influence toward the conversion of his subjects. For this reason Olof dwelt principally in the more and more christianized West Gothland, in the capital of which province, Skara, a bishop was installed. The name of the first bishop was Turgot. Only after more than two centuries of endeavor was the Christian Church firmly established in Sweden, in the middle of the eleventh century; but even at that time the great mass of the people were heathen in name. The heathen party was so strong that it could for a long time, and occasionally with success, keep up the battle against Christianity. It took yet another century before the complete victory of Christianity was an assured fact.