SUPERSTITIONS.—WITCHCRAFT.
Two kinds of witchcraft—Use of runes with incantations—Power of
witchcraft—Ceremonies attending it—The Finns great masters in the
art—Magical characters on weapons—Witchcraft—Knowing women—Raising
dead people—Power of the eye to blunt weapons—Charmed swords—The
life-stone—Charmed garments—Ocular delusions—Appearance of ghosts
at feasts considered lucky—Protection against ghosts—Punishment of
witchcraft in later times.
The worshippers of the Asa creed were strong believers in witchcraft; it
is most difficult for us now to comprehend such superstition, but we
need not go back to that remote period to find the same diseased state
of mind in Europe and America.
Two kinds of witchcraft, _Galdr_ and _Seid_, were practised. Galdr,
derived from _gala_, to sing, was a form of sorcery; Odin was called the
father of galdr, and those who practised it were called _galdrasmid_, or
galdr-smiths, and sometimes galdra-men, who, while singing their
formularies, used at times to mark certain mystic runes[395] which were
used with the incantation; and it appears that caution in the use of
these runes was necessary, as their use by an impostor was held to cause
danger.[396] It was supposed that such gald were able to cure wounds and
sickness, allay fire and storm, rouse up the dead in order to consult
them as to the future, and win the love of women.
“He (Odin) taught with runes and with songs called galdrar; therefore
the Asar are called galdra-smiths. Odin knew and himself practised the
greatest of idróttir, which is called seid: by it he could tell the
destiny of men and future things, and cause death or bad luck, or
illness, and take away men’s wit or strength, and give them to others.
He taught most of his idróttir to the sacrificing priests; they were
next to him in all wisdom and witchcraft. Many others, however, learned
a great deal of them, and from them witchcraft has spread widely and
been kept up long” (Ynglinga Saga, c. 7).
The seid, which had been learnt by the Asar from the Vanir, like the
_galdr_, was performed with songs and incantations, and generally at
night. It was used mostly for evil purposes, and its knowledge was not
held as noble as that of galdr. It had been taught by Freyja, and was
chiefly performed by women.
Among the ceremonies attending seid was that of cooking strange dishes,
the objects composing which were kept secret by the seid persons.
“Kotkel had a large seid-platform made; they all went up on it and sung
there their wisdom, namely, galdr” (Laxdæla, c. 35).
“Kotkel and Grima and their sons left their home during the night; they
went to the farm of Hrút and there made a great seid. When the
seid-sounds were heard, those inside could not understand what it was,
but the song was fine to listen to. Hrút alone knew these sounds, and
said that no man must look out that night, and that every one who was
able must be awake, and they would not be harmed if they did this.
Nevertheless all fell asleep. Hrút was awake the longest time, but
nevertheless fell asleep. Kári, his son, was then twelve winters old and
the most promising of his sons, and much loved by him; he could scarcely
get any sleep, for all this was intended against him; he did not get
much rest. He jumped up, looked out, and walked on the seid place, and
fell down dead at once” (Laxdæla, c. 37).
The Finns were looked upon as great masters in witchcraft, and their
advice was in much favour; they were considered especially clever in
going on journeys in another shape.
“Vanlandi, the son of Svegdir, succeeded him and ruled the realm of
Upsala; he was a great warrior, and travelled far and wide. He lived one
winter in Finnland with Snjar the old, and married his daughter Drifa.
In the spring he went away, and Drifa remained; he promised to come back
in three winters, but for ten winters he did not come. Then Drifa sent
for the seid-woman, Huld, and sent Visbur, their son, to Sweden. Drifa
made a bargain with the seid-woman, Huld, that she should get Vanlandi
by seid to Finnland, or slay him. When the seid was performed Vanlandi
was at Uppsalir; thereupon he wished to go to Finnland, but his friends
and advisers prevented him from going, and said that his wish was owing
to the witchcraft of the Finns” (Ynglinga, c. 16).
_Mal_ was a name given to magical characters, runes, &c., which were
inlaid upon weapons, and which were believed to enable their owners to
hold others spell-bound.
“Thorgrim Nef dwelt at Nefstadir, near the Haukadal river. He was versed
in witchcraft and magic, and a very great wizard. Thorgrim and Thorkel
invited Thorgrim Nef to their home, for they had a feast. Thorgrim was
skilled in iron work. The three went together to the smithy, and
thereupon shut the door. The pieces of the sword Grásida (grey-side),
which Thorkel got at the division of property between himself and his
brother, were taken, and from these Thorgrim made a spear, which was
finished at night. Ornaments (mal) were inlaid on it” (Gisli Sursson’s
Saga).
Witchcraft-knowing women were accustomed to rub with their hands the
whole body of the man who was to go to war or fight; by this means they
found the most vulnerable part of the body, for they believed that on
this place they could find a knot which was supposed to be the spot that
was to be wounded, and if they found such a knot they had a special
protection made for it.
“Helga’s foster-mother used to touch men (with her hands) before they
went into a fight; she did this with Ögmund before he left, and said she
did not find a vulnerable spot” (Kormak i.).
“It is told that Hrói gathered men and got 30 before he left; his
foster-mother wanted to touch his body with her hands before he went
from home, and thought she knew then best how he would succeed. She
found a vulnerable point on his foot, but in other places she was
satisfied” (Vemunds Saga, c. 5).
The champion Thormód came very often to talk with the widow’s daughter
against Grima’s will. Then she sent a man, Kolbak, to lie in ambush for
Thormod one evening.
“She (Grima) touched him all over with her hands. Then Kolbak went his
way.... Thormód walked in front of the sheephouse door, and at that
moment a man with a drawn sax ran out of it and struck at Thormód. The
blow hit Thormód’s arm above the elbow and the wound was large. Thormód
threw his shield down and drew his sword with his left hand and struck
at Kolbak with both arms, the one blow after the other. The sword did
not bite, for Kolbak was so strengthened with witchcraft that iron did
not bite him. Kolbak did not strike any more blows at Thormód, but said:
‘Now I can do with thee, Thormód, what I like, but I will not do more.’
Kolbak went home and told Grima the news” (Fóstbrædra Saga, c. 14).
Among the numerous kinds of witchcraft practised was that of a man
sitting out of doors at night in the open air, and, by some magical
action not described, raising troll (wizard or witch) or dead people, in
order to ask them questions as to the future.[397]
Hakon and Ingi were pretenders to the crown of Norway, and were going to
fight a battle.
“It is told that Gunnhild, to whom Simon had been married, and who was
the foster-mother of King Hakon, had out-sitting for the victory of
Hakon. The result was that they should fight against Ingi at night, but
never by day, and then it would go well. The woman who was said to have
sat out is called Thórdis Seggia, but I do not know it for true” (Hakon
Herdibreid’s Saga, c. 16).
Some people were supposed to have power in their eyes, by which they
could blunt swords in the fight.
“Gunnlaug Ormstunga challenged the viking Thórorm to a hólmganga,
because he would not pay back money which he had borrowed from Gunnlaug.
Gunnlaug was then at the hird of King Adalrad in London, who told him
that this man blunted every weapon, and gave him a sword to fight with
and told him to show only his own sword to the viking” (Gunnlaug
Ormstunga’s Saga).
“She (Thordis the witch) blunted Kormak’s sword so that it could not
bite” (Kormak’s Saga, c. 23).
Men who carried charmed weapons were always held to be lucky in fight.
When using such charmed swords, good care had to be taken that the charm
should be effective, or part of the power was lost: for instance, the
famous sword _Sköfnung_—taken from the mound of Hrólf Kraki—was not to
be drawn in the sight of people, nor must the sun shine on the
hilt,[398] and the wounds inflicted by these could not be cured except
by touching them by the so-called _lifstein_ (life-stone) which was
attached to the sword. The wounds of the sword Sköfnung could only be
healed by the stone set in its hilt.
“Bersi had a sharp sword, Hviting, with a lifstein attached to it, which
he had carried in many dangers” (Kormak’s Saga, c. 9.)
Bersi, on account of his many duels, was called Holmganga Bersi.
“Kormak said to him: ‘I challenge thee, Bersi, to holmganga (a duel) at
the end of half a month on Leidholm.’ ...
“Bersi had a sharp sword called Hviting, with a lifstein attached to it,
which he had carried in many dangers.
“Dalla (mother of Kormak) advised him to find Midfjord Skeggi and ask
for Sköfnung (Holf Kraki’s sword). Kormak went to Reykjar (Skeggisbù)
and told him his case. Skeggi answered that he was unwilling to lend him
the sword, for they ‘Sköfnung and Kormak’ were unlike in temper.
‘Sköfnung is slow, but thou art impatient and headstrong.’ Kormak rode
away ill pleased, returned to Mel, and told his mother that Skeggi would
not lend him the sword. Skeggi used to give Dalla advices; and there was
friendship between them. Dalla said: ‘He will lend thee the sword,
though he will not yield readily (at once).’ Kormak did not think it was
fair if he withheld not the sword from her, but did from him.... A few
days later she told Kormak to go to Reykjar, as Skeggi would now lend
him the sword; Kormak found him and asked for Sköfnung. ‘The management
of it may seem difficult to thee,’ said Skeggi; ‘a bag (covering)
follows it (goes with it) and thou shall leave it quiet; the sun must
not shine on the upper guard, nor shall thou draw it except thou
preparest for fight; but, if thou comest to the fighting-place, sit
alone, and there draw it. Hold up the blade and blow on it; then a small
snake will creep from under the guard; incline the blade, and make it
easy for it (the snake) to creep back under the guard.’ Kormak said:
‘Many things do you the wizards use?’ Skeggi replied: ‘This, however,
will help thee fully.’ After this, Kormak rode home and told his mother
what had happened; and said that her will had much power over Skeggi;
showed her the sword, and tried to draw it: but it would not leave the
scabbard. Dolla said: ‘Too self-willed art thou, kinsman.’ Kormak put
his feet on the guard, and tore off the bag; Sköfnung howled at this,
but could not be drawn from the scabbard.
“The time for the holmgang approached, and Kormak left home with fifteen
men. In the same manner Bersi rode to the place with as many men. Kormak
came first, and said to Thorgils that he wanted to sit there alone.
Kormak sat down and unfastened the sword, and did not take care that the
sun did not shine on its guard; he had girt himself with it outside his
clothes, and tried to draw it; but did not get it out until he stepped
on the guard; the small snake came, but it was not handled as he should
have been, and the luck of the sword was changed, and it went howling
out of the scabbard” (Kormak’s Saga, c. 9).
There were also garments which were supposed to be impenetrable.
When about to leave the house of his parents, Hrólf went to his mother
Asa and said:
“I want thee, mother, to show me the cloaks which Vefreyja, thy
foster-mother, made for my father a long time ago.’ She opened a large
chest and answered: ‘Here thou canst see them, and they have decayed but
little as yet.’ Hrólf took them up; they were with sleeves, a hood at
the top, and a covering for the face; they were wide and long; no iron
could cut them, and poison could not damage them. Hrólf took two which
were the largest, and said: ‘I do not carry away too much from the house
of my father, though I take the cloaks’” (Göngu Hrólf’s Saga, c. 4).
Among the kinds of witchcraft mentioned in the sagas is one called
_sjonhverfingar_ (ocular delusion).
“At Froda there was a large hall and a locked bed adjoined it, as then
was customary. On each side of the hall was a small room; one of them
was filled with dried fish and the other with flour. Meal fires were
made every night in the hall as was the custom. People used to sit long
at the fires before they went to their meal. When the gravediggers came
home that night, and men were sitting at the fires at Froda, they saw a
half moon appearing on the wall of the room. All those who were inside
could see it. It moved backwards against the course of the sun through
the room. It did not vanish while they sat at the fire. Thorod asked
Thorir Wood-leg what this foreboded. Thorir answered it was the
Urdarmani (moon of Urd). Deaths of men will follow upon this. This
continued all the week; the urdarmani entered every night” (Eyrbyggja,
c. 52).[399]
“Late in the summer Hörd went to Saurbœr with twenty-three men, for
Thorstein Öxnabrodd (ox-staff) had boasted that his witchcraft-knowing
foster-mother Skroppa could with her sorcery effect that the Hólmverjar
(men of Hólm, the island) were not able to harm him. They came to the
bœr; Skroppa and the daughters of the bondi Helga and Sigrid were at
home, but Thorstein was at his sæter at Kuvallardal, in Svinadal.
Skroppa opened all the rooms; she made sjonhverfingar, so that the three
(women) sitting on the cross-bench seemed to them three boxes standing
there. The men of Hörd talked about wanting to break these boxes. Hörd
forbade that. They then left the farm and turned northward to see if
they could find any cattle. They saw a young sow running with two pigs
in that direction; they got ahead of it. Then it seemed to them that a
large crowd of men was coming against them with spears and fully armed,
and the sow with its pigs shook their ears. Geir (Hörd’s foster-brother)
said: ‘Let us go to our boat; there will be odds against us.’ Hörd said
it was best not to run away so soon without any trial. At the same time
he lifted up a large stone and struck the sow to death. When they came
to it they saw Skroppa lying dead there, while the bondi’s daughters,
whom they had taken for pigs, stood at her side. When she was dead they
at once saw that the crowd which came against them was oxen and not men;
they drove the cattle down to the boat, killed them, and loaded their
boat with the meat. Geir took Sigrid away against her will, and they
went out to the Hólm (Hörd’s Saga, 25).”[400]
When drowned men came to their own _arvel_, or burial feast, as ghosts,
it was looked upon as a good sign for the survivors of the family, for
then the dead men had been well received by Ran.
The people were strong believers in ghosts, and thought that the spirit
of the dead could come into the mound where the body was buried. When
they were seen at night at their mounds they were surrounded by fire,
and it was said that the gate of Hel, where the dead were supposed to
be, was open. These ghosts of the dead were harmless.
The bondmaid of Sigrun, when walking one evening past the mound of
Helgi, saw that he rode to it with many men; she sang:
Is it an illusion
Which I think I see,
Or the doom of the gods?[401]
Dead men ride;
You prick your horses
With spur points,
Or have the Hildings[402]
Got leave to go home?[403]
Helgi sang:
It is not an illusion
Which thou thinkest thou seest,
Nor the doom of the world,
Though thou seest us,
Though we our horses
Prick with spurs,
But the Hildings have got
Leave to go home.
The bondmaid went home and told Sigrun.
Go out, thou Sigrun
From Sefafjöll,
If thou wantest to
Meet with the leader of men.[404]
The mound has opened;
Helgi has come;
The prints of the sword bleed
The Dogling[405] asked thee
That thou the wound-dripping (blood)
Shouldst stop.
Sigrun went into the mound to Helgi, and sang:
Now I am as glad
Of our meeting
As the greedy
Hawks of Odin[406]
When they know of slain men
A warm prey,
Or dew-besprinkled,
See the dawn of day.
I will kiss
The dead king
Ere thou throwest off
The bloody brynja;
Thy hair, Helgi,
Is covered with hoar-frost;
The king is all wet
With the dew of the slain.
The hands of Hogni’s son-in-law
Are cold from wet,
How shall I, king,
Better this for thee?
* * * * *
Helgi and his men rode their way, and the maidens went home to their
house. The next evening Sigrun let a bondmaid keep watch at the mound;
and at sunset, when Sigrun came to the mound, the bondmaid sang:
Now would have come,
If to come he intended,
The son of Sigmund[407]
From Odin’s halls;
I say that the hope
Of the king’s coming lessens,
As on ashtree boughs[408]
Eagles sit,
And all men throng
To the meeting of dreams.[409]
Be not so mad
As to go alone,
Sister[410] of Skjöldungs,
To the houses of the ghosts.
Stronger, maiden, become at night
All dead fiends,[411]
Than in the light of day.
(Helgikvida Hundingsbani, ii.)
There were ghosts who were supposed to kill people; the best means of
protection against them was to burn the body and throw the ashes into
the sea, or to cut off the head and put it at or between the feet, as
the body had then to walk on its own head. Another way of getting rid of
them was to pursue them by law, and sentence them at the door of the
house they haunted.[412]
Án had slain an outlaw, Garan, in a wood.
“Án left him dead; he cut off his head, dragged him out (of his house),
and put his nose between his legs, that he should not appear after his
death” (An’s Bogsveigis Saga, c. 5).
“The overbearing of Klaufi became so great that he maimed both men and
cattle. Karl thought it a great evil that his kinsman should be a ghost.
He went to his mound and had him dug up. He was then still undecayed. He
had a large fire made on the rock above the house of Klaufabrekka, and
burned him to ashes. He had a case of lead made, and put the ashes in
it. Two bars of iron were on it, and he sunk it into the hot spring
south of Klaufabrekka. The stone on which Klaufi was burnt was rent in
two parts, and Klaufi never did harm after this”[413] (Svarfdæla, 30).
“At this time Thórodd Thorbrandsson lived in Alptafjord. He owned both
Úlfarsfell and Örlygsstadir, but then the haunting of Thórólf Bœgifót
became so strong that people could not dwell on these farms. Bólstad was
also empty of people, for Thórolf began to haunt there as soon as Arnkel
(the bondi, Thórolf’s son) was dead, and killed men and cattle. And no
man has dared to settle there since because of this. When this farm was
quite deserted, Bœgifót haunted Úlfarsfell, and caused great trouble
there. All the people were struck with terror when they became aware of
him. The bondi went to Kársstadir and complained of this to Thórod, for
he was his tenant. He said it was the opinion of people that Bœgifót
would not stop before he had devastated the whole fjord of men and
cattle, and if no means were tried against this he would not be able to
keep himself there any longer. When Thórod heard this, he thought it was
not easy to deal with. Next morning he sent for his horse, and told his
huskarls (servants) to go with him, and also had men from the next farms
with him. They went to Bœgifótshöfdi (Cape of Bœgifót) to Thórolf’s
grave. He was then still not decayed, and very _troll-like_ to look at.
He was blue like Hel, and stout like a bull. When going to move him,
they could not lift him at all. Then Thórod had a felled tree pushed
under him, and thus they lifted him out of the grave. Then they rolled
him down on the beach, cut wood, made a large pile, set it on fire,
rolled Thórolf on it, and burned the whole into cold ashes, though it
lasted long before the fire could take in Thórolf’s body. It was blowing
a hard gale, and the ashes were blown far and wide while the burning
lasted, and all the ashes they could they raked out on the sea. When
they had finished this work, they went home and came there about
bedtime” (Eyrbyggja, c. 63).
In later times the seid people were feared and punished, because they
did evil. Harald Fairhair burnt one of his own sons because he had mixed
himself up with this form of witchcraft.[414]
“If a woman is accused of using witchcraft, “galdr,” and sorcery, six
women shall be named on both sides of her who are known to be good
housewives; they shall give evidence that she knows neither galdr nor
sorcery. If they do not, she is an outlaw. The king gets one half of her
property, and the bishop the other” (Gulath 28).
“Rögnvald Réttilbeini owned Hadaland; he learned witchcraft, and became
a seid-man. King Harald disliked seid-men. In Hördaland there was a
seid-man called Vitgeir; Harald sent him word to leave off seid. He
answered and sang:
It does little harm
Though we the children
Of bœndr
Make seid
When Rögnvald
Réttilbeini,
The famous son of Harald,
Makes seid in Hadaland.
When Harald heard this, he sent Eirik (Blood-axe) to Uplönd; he came to
Hadaland and burnt his brother Rögnveld, together with eighty seid-men,
in his house; this deed was much praised” (Harald Fairhair, c. 36).