WAR CUSTOMS.
Marking and choosing the battle-field—The war arrow—Peace and war
shields—Age when called to arms—The guest expected to fight for
his host—War horses—Formation of an army—Standards—War
booty—Chivalry in war.
To such warlike people, well-regulated laws or customs in regard to war
were necessary. It seems to have been the right, from very ancient
times, of the chief whose land was invaded to choose the
battle-field[109] where the conflict was to take place. The battle-field
was marked with poles, and no plundering was allowed before the end of
the decisive battle. The messengers who brought the summons for the
conflict, and those who afterwards came to announce that the combatants
were ready, were protected.
“King Hakon sent word to the sons of Eirik (Blood-axe), and asked them
to go ashore, as he had enhazeled a field for them at Rastarkalf; there
are level and large plains, on the top of which is a long but low
hillside. Then Eirik’s men left their ships” (Hakon the Good’s Saga, c.
24; Heimskringla).
After the declaration of war the war-arrow was sent, to summon the
warriors, when all who were able to carry arms had to turn out, whether
thralls or free men. The sending of the war-arrow seems to imply that
the message should be carried swiftly.
“When a man carries war-news he shall raise an iron arrow at the end of
the land. That arrow shall go with the lendirmen, and be carried on a
manned ship both by night and by day (i.e., never stop) along the high
road (on the sea). Those who drop that arrow are to be outlaws. A wooden
arrow shall go into the fjords from the high road, and be carried with
witnesses, and each man shall carry it on to the other. The one who
drops it must pay a fine of three marks. When it comes where a woman
lives alone, she must procure ships and food and men if she can. But if
she cannot, the arrow shall be carried onwards. Every man in whose house
the arrow comes is summoned within five days on board a ship. If any one
sits quiet he is outlawed, for both thegn and thrall shall go”[110]
(Earlier Gulathing Law, c. 312).
“When news came to Einar Thambarskeltir about King Olaf’s journey, he at
once took a war-arrow and sent it in four directions, summoning thegn
and thrall with full war-dress to come and defend the country against
the king. The arrow summons went to Orkadal, and then to Ganlardal, and
all the host gathered together”[111] (St. Olaf’s Saga, c. 37).
Every warrior went to battle combed and washed, and after having eaten
well.
There were peace and war shields, the former white and the latter red;
when the first was hoisted on a ship it was a sign for a cessation of
the conflict, while the appearance of the later on the masthead, or in
the midst of a body of men, was a sign of hostility. Another sign was
the throwing of a spear or shooting of an arrow over the host. The
battles always began by the blowing of the horns. The horn seems to have
been the earliest instrument known. No horns belonging to the iron age
have been found, though so often mentioned in the Sagas, from which we
must suppose that, unlike those of the bronze age, they were of wood.
When the Volsungs approached to attack the sons of Hunding with their
fleet, and neared the shores, and were asked what they came for,
Sinfjötli replied—
Hoisted up to the yard
A red shield;
The rim was of gold.
(Helgakvida Hundingsbana, i. 33.)
Their standards stood by the leaders, and were protected by a shield
burgh, that is, surrounded by a circle of men armed, besides their
offensive weapons, with shields.
“King Magnus Barefoot went from Vikin with some of his lendirmen to
procure the submission of Sveinki, a powerful bondi, who resided near
the Gauta river. When they came ashore they saw Sveinki coming from his
bu with a host of well-equipped men. The lendirmen raised a white
shield, and when Steinki noticed this he stopped his band, and they met”
(Magnus Barefoot, c. 8).[112]
“As the host of Snorri passed below by the mountain-side, Steinthor
threw a spear over the host of Snorri, according to ancient custom, for
the sake of good luck” (Eyrbyggja, c. 44).
It seems that the age at which the youth of the country were called to
bear arms was fifteen years, when they became of age. If the country was
in great peril they could be called out at the age of twelve; but from
eighteen upwards seems to have been the age when young men were most
appreciated.
A short time the king
Waited for a fight
When he was
Fifteen winters old
He slew
The hard Hunding,
Who long ruled over
Lands and men.
The guest, like the hostage, was expected to fight and help his host.
“Next spring Half was twelve winters old, and no man was as tall or as
strong as he. Then he made ready to go on warfare, and had a new and
well-outfitted ship. In Hördaland there was a Jarl named Alf the old. He
was married to Gunnlöd, daughter of the Berserk Hromund, sister of the
hersir Hámund the valiant. They had two sons, both named Stein. The
elder was then eighteen winters old. He was at that time the
advice-giver of King Half. No one could go on expeditions who was
younger or more youthful than he. A large stone lay in the yard, and no
one was allowed to go who could not lift it from the ground; nor could
any one go who was not so hardy that he never was afraid, or who spoke
words of fear, or drew back his lips (changed countenance) on account of
wounds.”
“Stein the younger, Gunnlöd’s son, was not able to go on account of his
age, for he was only twelve winters old” (Half, and Half’s Champions’
Saga, c. 10).
Horses used for war could not be less than three years old, except in
cases of great danger, when they could be taken at the age of two years.
One of the formations of an army was that of “_Svinfylking_”
(swine-array), or a triangle. This array was adopted in the Bravalla
battle,[113] where it is said to have been introduced by Odin himself,
thus showing its great antiquity.
Sigmund Brestisson, the famous champion of the Faroes, in the time of
Hakon Jarl made a raid into Sweden. One of the chiefs of the King of
Sweden, by name Björn, gathered a numerous host and cut Sigmund off from
his ships. One day when they saw the host of the land, the men of
Sigmund talked of what they should resolve to do. Sigmund said:
“‘There are yet many good chances, and very often the more numerous host
does not gain the victory, if there are fearless men against them. Now
we will make a resolve to arrange our host in swine-array. We kinsmen, I
and Thorir, will be foremost, and then three and five white shielded men
shall stand on the flanks; and I think it our best plan to rush at their
array, and see if we can thus get through it, and the Swedes will not
stand firmly on the field.’ This they did, rushed at the array of the
Swedes, and broke through it” (Flateyjarbok, i., p. 140).
It seems the shieldburg was at the apex of the triangle.
“If thou art in a battle on shore, and hast to fight on foot, and art at
the point of the _svin-fylking_, then it is very important in the
earlier part of the battle that good care is taken that the locked
shieldburgh be not broken or opened” (Konung’s Skuggsja, p. 85).
They had their army formations like trained soldiers.
The hosts, when in order of battle, were divided into _sveitir_
(detachments), and a number of these formed a _fylking_; the strength of
each probably varied according to the number of men who took part in the
war.
“King Olaf made the following speech to his host before the battle of
Stiklastadir:—‘We have a large and fine host. Now I will tell you how I
want to array my men. I want to let my standard move forward in the
middle of the host, and my hird and gestir shall follow it, together
with those who joined me from Upplönd and Thrándheim. To the right of my
standard Dag Hringsson shall stand, and the men with whom he joined us.
He shall have another standard. To the left of my fylking shall stand
the men from the King of Sweden and all those who joined us in
Sviaveldi. They shall have the third standard. I want my men to form
detachments, and friends and kinsmen shall stand together, for then each
will defend the other best, and they will know each other.
“‘We shall mark all our men by making a war-sign on our helmets and
shields, namely, paint on them the holy cross in white.
“‘When we come forward into battle we shall all have the same watchword:
“Forward, forward, Christ-men, cross-men, king’s men.” We must have thin
arrays if we have fewer men, for I do not want them to surround us.
“‘Now form sveitir. Then the sveitir shall be put together to form
fylkings, and each man must then know his place and mind in what
direction he stands from the standard to which he belongs. We will keep
our fylking and be fully armed day and night till we know where we meet
the bœndr.’ When he had spoken they arrayed themselves, and arranged as
the king had told them” (St. Olaf’s Saga, c. 216).
“The chief Kalf Arnason raised his banner, and placed his _huskarls_ and
Harek of Thjotta and his men round it. Thorir Hund with his host was in
front of the host, and in front of the standards” (St. Olaf’s Saga, ch.
233).
_Standards_, often very elaborately worked, were used both on sea and
land; some of these had great reputations, and picked warriors were
always chosen to carry them, each fylking having one. The poets or
scalds seem to have stood close to them in the shieldburg.
“He, Egil Ullserk, was an old bondi who had been a great warrior, and
for a long time carried the banner of Harald the Fairhaired. He said: ‘I
feared for some time, while this great peace lasted, that I should die
from old age on my bench, and I wished rather to fall in battle with my
chief; now it may happen so’” (Heimskringla, Hakon the Good, c. 23).
“One summer the Scotch Jarl Finnleik staked out with hazels a
battle-field for Sigurd at Skidamyri on an appointed day. Sigurd went to
consult his mother, who knew many things. He told her that there would
be against him not less than seven to one. She replied: ‘I would have
raised thee in my wool chest if I had been certain that thou wouldst
live for ever. Better is it to die with honour, than to live in shame.
Take this _merki_ (standard), which I have made with my best skill, and
which I believe will be victorious for those before whom it is carried,
but deadly to him who carries it.’ The standard was made with great
hard-work and renowned skill. It was in the shape of a raven, and when
the wind blew on it it seemed as if the raven spread his wings. Sigurd
Jarl became very angry at his mother’s words, and gave the Orkney
islanders their odals to help him; he went against Finnleik Jarl at
Skidamyri, and both arrayed their men. When the fight began, the Scots
slew the standard-bearer of Sigurd Jarl; he appointed another to carry
it, but after a while he fell; three standard-bearers were slain, but
the Jarl was victorious” (Flateyjarbók, vol. i.).
_War booty._—The regulations about the spoils, which were very strict,
were divided into shares by lot or choice. It was the custom after the
battle, before the division took place, to carry the plunder to a pole
fixed in the ground, where it was counted and valued.
“Then the king (Sverrir) lay at Höfudey; he had the booty carried up on
a plain in the south of the island, and divided into four parts. Then a
Husthing (house thing) was summoned by blowing horns, and he spoke to
his men. Thereupon he made them go under a pole (stöng); it was scored
(i.e., an incision was made for every twenty men) to show how many men
he had; they were more than 40 hundred (4,000)” (King Sverri’s Saga, c.
136).
“In the spring the foster-brothers made ready to leave home with fifteen
ships; Beli steered the dragon which Slisa-Úti had owned; it was costly;
its beaks were carved and much gilded. King Beli got the dragon, for it
was the best thing of the booty they got from Úti, and it was their
custom that Beli always got the best of what they took as booty”
(Thorstein Vikingsson’s Saga, c. 21).
While reading the Sagas which speak of the most ancient events, we find
a great and chivalrous spirit animating the warriors, champion fought
against champion when others were looking on, man was against man. It
was not manly to attack a champion that was fighting with another. We
have several examples of men challenging to fight with an equal number
of ships.
It is only in the later part of the pagan era that this high-minded
spirit disappears.
“Thorstein asked the Viking: ‘Who is talking to us?’ ‘His name is Ljót,’
he replied. Thorstein said, ‘For a long time I have been looking for
thee.’ Ljót answered: ‘What dost thou want from me? I have never seen
thee, though I have heard of thy renown.’ Thorstein added: ‘Short is my
errand to thee; I want to make a division of property with thee, on the
condition that thou shalt go ashore with thy weapons and clothes, but
thy men only in shirts and linen breeches.’ Ljót said: ‘An unequal
condition does that seem; but is there any other?’ ‘The other,’
Thorstein added, ‘is that we shall fight.’ Ljót asked where were his
warriors that he made such a challenge. ‘My equipment,’ Thorstein
replied, ‘is ten ships.’ Ljót arose and said: ‘Too unequal does this
seem to me, and I will rather fight thee than thus shamefully leave my
property.’ ‘Then put forward all your ships,’ Thorstein replied,
‘against mine.’ Ljót said: ‘I will not agree to that condition, to have
more ships in the battle than thou, for that I have never done; but I
have had fewer ships and yet always been victorious.’ Thorstein replied:
‘Thou needest not spare me thus.’ Ljót said: ‘I will not put forward
more; but if thou clearest one vessel, I will put another instead.’ ‘So
be it,’ Thorstein said” (Svarfdæla Saga, c. 5).
Among the laws of the Vikings, and one that was most honourably
observed, was the compact made not to plunder a country or attack a man
where there was _fridland_[114] (peaceland), or a kind of asylum where
men could come at all times on their way from one country to another, or
going and coming from an expedition, or for some other reason.
“Gunnlaug was once with Sigurd jarl of Western Gautland, and messengers
came there with gifts from Eirik jarl, Hakon’s son, of Norway. When
questioned who of the two jarls was the more famous, Gunnlaug in a
stanza decided for Eirik. The messengers told Eirik this when they came
back to Norway. The jarl thought that Gunnlaug had shown courage and
friendship towards him, and said that he should have peace-land in his
realm” (Gunnlaug Ormstunga’s Saga, c. 8).
“It is said that King Gorm and his son Harald disagreed when Harald was
of age. Gorm therefore resolved to give him some ships, and thus get rid
of him. Every summer he went far on Viking expeditions, but every winter
he was in Denmark and had peace-land there” (Flateyjarbók, vol. i., p.
104).
The Viking customs point to a high code of honour, though there seem to
have been general laws acknowledged by all. Special regulations were
enacted by particular bodies of men or by different chiefs.
_The Jomsviking Laws._—“After this (the building of Jómsborg),
Pálnatóki, with the advice of wise men, made laws in Jómsborg, in order
that their strength might increase. No man older than fifty and younger
than eighteen winters could be received in the following of Pálnatóki;
they were all to be between these two ages. No man could be received
there who would run (in fighting) from one equally able and equipped.
Every man who entered their following had to make a strong vow that each
would avenge the other like a food-companion or brother. Not a man was
to kindle slander among them. Also, though news was heard there, no man
was to be so rash as to tell it, for Pálnatóki first had to tell all
tidings. Any one who committed what has now been forbidden and broke
these laws was to be cast out and driven from their community. Also if
one had been received who had slain a brother or father or very near
kinsman of a man who was there before him, and it was found out after
his reception, then Pálnatóki should judge this. No one should have a
woman within the burgh, or be absent from it more than three nights
(days) unless with the permission of Pálnatóki. Everything that they got
in war they were to carry to the poles, larger and lesser things and all
kinds of property. If it was proved that any one had not done this he
had to leave the burgh, whether it was much or little which he had kept
back. No man there should utter a word of fear or apprehension, however
hopeless matters looked. Nothing could occur within the burgh over which
Pálnatóki should not have full power to rule as he liked. If men who
were not in the community wished to enter, ties of friendship or kinship
should have no influence. Even though the men of the commonwealth asked
that others might enter, it would not help. They now sat in the burgh in
good peace and kept their laws well. Every summer they went out and made
war in different countries, got high renown, and were looked on as the
greatest warriors; hardly any others were thought their equals at this
time, and they were always, after this, called Jomsvikings” (Jomsvikinga
Saga, c. 23, 24).
_Fridthjof’s Laws._—Fridthjof, after being outlawed from Norway, for
causing the burning of Baldr’s temple, went on Viking expeditions.
“He obtained much property and honour wherever he went; he killed
criminals and Vikings, but bœndr and traders he left in peace. He was
then again called Fridthjof the bold” (Fridthjof’s Saga, c. 11).
“It has been the custom (shortly before the time of Harald Fairhair, 800
A.D.) for powerful men, kings, or jarls, or equals, to be in warfare,
and acquire property and honour; and that property must not be
inherited, nor son get it after his father, but be placed in their mound
with themselves. Though their sons got the lands (powerful men, kings,
or jarls), they could not uphold their position, even if they got
dignity with them (the lands), except they placed themselves and their
men in danger and warfare, thus earning property and honour one after
another, and thus stepping into the footprints of their kinsmen. I
suppose that the laws of warriors are unknown to thee, and I could teach
thee them; as thou now art come to such an age that it is time for thee
to try what luck will grant thee” (Vatnsdœla Saga, c. 2).
_Hjalmar’s and Orvar Odd’s Laws._—“Hjalmar said: ‘I will have no other
Viking laws but those I have had hitherto.’ Odd replied: ‘When I hear
them I will know how I like them.’ Hjalmar said: ‘First I will never eat
raw food, nor shall any of my men, for it is the custom of many men to
squeeze meat under their clothes and then call it cooked; that is acting
more like wolves than men. I will never rob traders or bœndr except when
I must make a raid upon land for my men when in need, and then I will
pay full value. Never will I rob women, though we find them on land with
much property, nor shall women be brought on board against their will;
if a woman can show that it has been done against her will, the man
shall lose his life for it, whether he is powerful or not’” (Orvar Odd’s
Saga, c. 9).
_King Half’s Laws._—so named after this mighty king. Of him it is said:
The valiant land-defender
Did not enjoy his life
In deeds of renown
As he ought to have;
The king went on warfare
When twelve winters old;
He was thirty when he died.
We had all
A host of hawk-men[115]
Wherever the wise-minded one
Tried his fame;
With grey helmets
We went through
Nine folk-lands
All full large.
I saw Half hewing
With both hands;
The chief had not
A sheltering shield before him;
No man will find,
Though he journey widely,
A nobler heart,
Or a bolder one.
Men say,
Who do not know,
That Half’s renown
Was the result of folly;
The one who attributed
Strength of folly
To the Halogaland king
Knows him not.
He bade the warriors
Not to fear death,
Nor to utter
Words of fright;
No one should
Follow the king
Unless he followed
The fate of the king.
The friends of the king
Must not groan
Though they get
Large wounds in battle;
Nor should they let
Their wounds be dressed
Before the next day
At the same time.
He bade in the host
Not to grieve men with fetters,
Nor do any harm
To a man’s wife;
He bade that every maid
Should be bought with mund,
With fine gold,
And the consent of her father.
(Half’s Saga).
“Many things were forbidden in their laws (Half’s champions) so that
they might become the greater champions. One law was, that no one of
them should have a sword longer than two feet, so close was the fight to
be; they had saxes made, so that their blows might be heavier. No one of
them had less strength than twelve average men together. They never
captured women or children. No one of them should dress his wounds until
one day had passed (from the time he got it). No man of less strength or
bravery than has been stated was accepted. They made warfare widely
about the country, and were always victorious. King Half was eighteen
summers on warfare, and always gained the victory. It was their custom
always to lie before the capes; another of their customs was never to
put up tents on board, and never to reef the sail in a storm. They were
called Half’s Rekkar (champions), and he never had more than sixty on
board his ship” (Half’s Saga, c. 11).
Houses were frequently burnt as revenge with the enemy inside, but it
was the general custom to let women, servants, and also individuals of
the family, against whom no grudge was harboured, or from whom no
revenge was feared, get out of the house before it was fired.
Flosi, an Icelandic chief, who had surrounded the house of Njál, and was
going to set fire to it, said to Njál:
‘I will not be reconciled to thy sons; and now it shall be fought out
with us, and I will not go away before they are all dead, but I will
allow women and children and húskarls (servants) to go out.’ Njál went
in and said to his people: ‘Now all who are allowed shall go out. Go
out, Thórhalla, Asgrim’s daughter, and all who are allowed with thee.’
Thórhalla said: ‘Now Helgi and I part otherwise than I thought for a
while, but nevertheless I will urge my father and brothers to avenge the
men slain here.’ Njál said: ‘Thou wilt act well, for thou art a good
wife.’ Then she went out, with many others....
“Flosi said: ‘I will offer thee to go out, Njál bóndi, for thou
deservest not to be burnt.’ Njál said: ‘I will not go out, for I am an
old man, and little able to avenge my sons, but I will not live with
shame.’ Flosi said to Bergthóra: ‘Go out, housewife, for I will by no
means burn thee.’ Bergthóra answered: ‘I was young when I married Njál,
and I have promised him to let the same overtake us both.’ Then they
both went in. Bergthóra said: ‘What shall we now do?’ ‘We will go to our
bed,’ said Njál, ‘and lie down. I have long been fond of rest.’ She then
said to the boy Thord Karason: ‘Thou shalt go out and not be burnt with
us.’ The boy answered: ‘Thou hast promised me, grandmother, that we
should never part while I wished to remain with thee, and I like it much
better to die with thee and Njál than to live after you.’ She then
carried the boy to the bed. Njál said to his bryti (steward): ‘Now look
where we lie down, and how I make our bed, for I intend not to move from
here, whether smoke or flame pains me, then thou canst guess where our
bones are to be found’” (Njala, c. 129).
Here we have an account of the death of Thorólf, one of the greatest
blots on the character of Harald Fairhair.
“They (King Harald and his men) came to Sandnes (estate of Thorólf
Kveldulfsson) after sunset, and saw a tent-covered longship afloat in
front of the bæ, and knew that it belonged to Thorólf. He was about to
leave the country, and had let his parting-ale be warmed.[116]
“The watchmen of Thorólf sat inside drinking, and nobody was on the
watch. The king (Harald Fairhair) surrounded the hall with a circle of
men; then they raised a war-cry, and a blast was blown on the king’s
horn. When Thorólf and his men heard this, they rushed for their
weapons, for all the weapons of every man hung above his seat. The king
had proclaimed at the door of the hall that women, young men, old men,
thralls and bondmen should go out. Sigrid, wife of Thorólf, the women
who were inside, and the men who were allowed, went out. Sigrid asked if
the sons of Berdlukari were there; they both stepped forward and asked
what she wanted. ‘Follow me to the king,’ she said. They did so; and as
she came to him she asked: ‘Is it of any use, lord, to try to reconcile
you with Thorólf?’ The king answered: ‘If Thorólf will surrender
unconditionally he shall be spared, but his men shall be punished
according to their guilt.’ After that Ölvir Hnufa entered the hall, and
told Thorólf the terms of the king. Thorólf replied quickly that he
would accept no hard conditions nor reconciliation from the king. ‘Ask
him to give us leave to go out, and let it then go as fate decides.’
Ölvir told the king the answer of Thorólf. The king said: ‘You must set
the hall on fire; I will not lose my men in fighting against him
outside, for I think he will cause us a great loss of men if he gets
out, though he has fewer men than we.’ Then fire was set to the hall,
and it burned quickly, for the timber was dry and the walls tarred, and
the roof was thatched with birch-bark. Thorólf bade his men break off
the wainscoting, get at the gable-beams, and then break the
weather-boards. When they got hold of the beams, one of these was taken
by as many men as could get hold of it, and pushed out at the corner so
strongly that the clamps fell off outside, and the walls broke, leaving
a large opening. Thorólf went out first, then Thorgils gjallandi
(loud-speaking), and all, one after the other. A most severe fight
began, and for a while it was impossible to see who would win, because
the house protected their backs. Many of the king’s men were killed
before the house began to burn; then the fire attacked Thorólf’s men,
and many of them fell. Thorólf ran forward and dealt blows on both
sides, and there was little need to dress the wounds of those whom he
wounded. He pushed forward to where the king’s standard was, and at that
moment Thorgils gjallandi fell. When Thorólf came to the shieldburgh he
thrust his sword through the standard-bearer and said: ‘Now I stepped
three feet too short (I should have stepped three feet longer forward).’
Swords and spears struck him, and the king himself dealt him a fatal
wound, and Thorólf fell down at his feet. The king ordered that they
should leave off killing the men, which was done. He then made his men
go down to the ships, telling Ölvir Hnufa and his brother: ‘Take
Thorólf, your kinsman, and give his body a becoming preparation, and
bury the others who have fallen, and let the wounds of such as are
likely to live be dressed. Let nothing be taken hence, for it is all my
property.’ He went down to his ships, and with him most of his men, and
they began to dress their wounds, and the king walked about the ship and
looked at them. He saw where a man was dressing a slight wound, and
remarked that Thorólf had not given that, for his weapons bit quite
another way. ‘I think that few can dress the wounds he gave, and the
death of such men is a great loss’” (Egil’s Saga, c. 22).
“Odd went to his father Grim and said: ‘Now tell me of the viking whom
thou knowest to be the greatest one.’ Grim said: ‘You are strong men and
you seem to think that nothing can withstand you; now I will tell you of
two vikings of whom I know that they are the greatest and best skilled
in everything; one is called Hjalmar Hugumstóri (the high-minded), and
the other, Thórd Stafnglama.’ ‘Where are they,’ said Odd, ‘and how many
ships have they?’ ‘They have fifteen ships,’ said Grim, ‘and one hundred
men on each.’ ‘Where have they peace-land?’ said Odd. ‘In Sweden there
is a king called Hlödver; they are with him during winter and lie on
their war-ships during summer.’ When they were ready they walked down to
their ships; Grim followed them down and bade his son farewell with
great love” (Orvar Odd’s Saga, c. 8).
“It is told that Odd sailed from Hrafnista when he got a fair wind, and
nothing is said of their journey before they came to Sweden, where a
cape ran out from the mainland into the sea; they put up tents on their
ships there. Odd went ashore for news; he saw that fifteen ships lay on
the other side of the cape and that war-tents were ashore. He saw plays
going on near the tents. Hjalmar and Thord steered these ships. Odd went
back to his ships and told this news. Gudmund (his foster-brother) asked
what they should do. Odd said: ‘We will divide our men in two halves;
you shall go with your ships past the ness and raise a battle-cry
against those who are ashore; I will land with the other half and go
along the forest and there raise another battle-cry; then it may be that
they get somewhat startled; I think they will flee away into the forest
and that no more is needed.’ It is told of Hjalmar and his men that they
were not in the least startled when they heard the battle-cry of
Gudmund. When they heard another battle-cry upon land they stopped the
play while it lasted and then continued as before. Now Odd and Gudmund
went to the other side of the ness and met. Odd said: ‘I know not for
certain whether these men are so full of fear whom we have found here.’
‘What wilt thou now do?’ said Gudmund. ‘That is soon told,’ said Odd;
‘we will not steal at these men; we will stay this night at the ness
(cape) till morning.’ Next morning they went ashore with all their men
towards Hjalmar, who had his men war-dressed when he saw them go up on
land and went to meet them. Hjalmar asked when they met who was the
leader. Odd answered: ‘There are more chiefs than one here.’ ‘What is
thy name?’ said Hjalmar. ‘My name is Odd, son of Grim Lodinkinni (hairy
cheek) from Hranfista.’ ‘Art thou the Odd who went to Bjarmaland shortly
ago, and what is thy errand hither?’ Odd said: ‘I wish to know which of
us is the greater man.’ ‘How many ships hast thou?’ asked Hjalmar. ‘I
have five ships,’ said Odd, ‘and how many have you?’ ‘We have fifteen
ships,’ answered Hjalmar. ‘That is great odds,’ said Odd. ‘Ten
ship-crews shall not take part in the battle,’ said Hjalmar, ‘and man
fight against man.’ Both made themselves ready for battle, arrayed their
men and fought all day. At night the peace-shield was raised, and
Hjalmar asked Odd how he liked the fight of that day; Odd answered:
‘Well.’ ‘Wilt thou play this game oftener?’ said Hjalmar. ‘No other
intention have I,’ answered Odd, ‘for I never found better or hardier
champions; we will begin the battle again in full daylight.’ This was
done; the men went to their war-booths and dressed their wounds. Next
morning both arrayed their men for battle and fought all that day; when
it began to grow dark a peace-shield was raised. Odd asked how Hjalmar
liked the fighting of that day; he said: ‘Well.’ ‘Wilt thou,’ said
Hjalmar, ‘try this game the third day?’ Odd replied: ‘Then we shall
fight it out.’ Thord said: ‘Can we expect much property on your ships?’
‘Far from that,’ said Odd, ‘we have got no property this summer.’ ‘I
think,’ said Thord, ‘I have nowhere met more foolish men than here, for
we only fight out of pride and rivalry.’ ‘What wilt thou then?’ said
Odd.” (Orvar Odd Saga, c. 9).
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Footnote 109:
Cf. a similar practice in duelling. This custom of staking and
choosing the field of battle is also seen to have been practised by
the Massagetæ. Tomyris sent word to Cyrus, who came to subjugate her
country, and was building a bridge: “Toil no longer in making a bridge
over the river, but cross over to our side while we retire three days’
march from the river; or, if you had rather receive us on your side,
do you the like.”
Footnote 110:
Cf. also Flateyjarbok, ii., p. 188.
Footnote 111:
Cf. also Olaf Tryggvason, i., p. 207; (Fms.); St. Olaf (Heimskringla),
c. 118.
Footnote 112:
Cf. also An Bogsveigi’s Saga; Orvar Odd’s Saga; Fridthjof’s Saga, c.
6.
Footnote 113:
In the account of this battle the word hamalt is used synonymously
with svinfylking.
Footnote 114:
The word for the general state of peace was _Frid_. _Grid_ appears in
its early meaning to have denoted a peculiar state of peace, quarter,
protection, or temporary or local cessation of hostilities.
Footnote 115:
Bold as hawks.
Footnote 116:
On leaving a place it was customary to have a feast with one’s
friends. It was such a feast that is here referred to.