Part 8

Still another feature may have been acquired from the Macbeth story. It is said that Hroar and Helgi were transferred to a neighboring island. Holinshed says that Donaldbane fled to Ireland. The Macbeth story has been treated by a number of chroniclers, who, though they agree in the main, occasionally disagree in regard to details. Thus Johannes Fordun says, "Hi a Machabeo rege expulsi, Donaldus insulas, Malcolmus Cumbriam adibant."[168] This is evidently one version and would supply the hint for transferring the young princes to a neighboring island, which would be a convenient disposition to make of them till the time of their return to regain their heritage. It would also harmonize topographically with the coast of Denmark, where there were many islands covered with trees, the idea of woods as a hiding-place for the boys having been abundantly supplied by the Meriadoc story.

It may be said that this introduces a conflict with the statement that Donaldbane fled to Ireland. It is not possible to know, in a case like this, which variant has influenced the saga, or whether, indeed, both have not been utilized. But there was ample warrant for transferring Hroar to Northumberland without such a suggestion as lay in Donaldbane's flight to Ireland. In any event, imitation of Donaldbane's flight has not been a necessary consideration in making Hroar King of Northumberland. A suggestion of the same nature lay in Hamlet's going to England, where he married the king's daughter; but chiefly, the Scandinavians were numerous in the north of England and regarded themselves as the rightful possessors of that part of the country. The mastery of Northumberland was long an object of contest between Anglo-Saxons and Scandinavians, and this was the chief point at issue in the famous battle at Brunanburh, 937. Since Helgi, whom the _Hrólfssaga_ represents as the more forward of the two boys, was made King of Denmark, no more honorable disposition could be made of Hroar than to place him on the throne of Northumberland, and events show that he himself was perfectly satisfied. He thus also became ruler of the land once governed by Siward, who must have made a powerful impression on his countrymen in England; and with one of the two princes reigning in Denmark and the other in England, the glory of the Danes when Canute was king of both countries would be revived in story, as it was in _Havelok the Dane_, where Havelok, likewise, reigned both in England and Denmark.

No attempt has been made to point out all the respects in which the Hroar-Helgi story resembles the Macbeth story. The Macbeth story has most of the characteristics of the "exile-return" type, and striking resemblances that fall in with features of the stories already mentioned might have been added, but will suggest themselves to the reader. Only such things as point to special influence exerted by the Macbeth story on the Hroar-Helgi story have been mentioned.

It may be urged that some of the material, such as the "seiðkona," said in the foregoing to be derived from foreign sources, is recognized saga-material. The point, however, is that it is not the material itself, but the suggestion for the use of it, that in such an instance is said to be derived from a foreign source.

_The Hroar-Helgi Story in the _SKJỌLDUNGASAGA_ and the _BJARKARÍMUR.

Thus far nothing has been said about the "short and chronicle-like form in the Icelandic _Skjọldungasaga_, where the fratricide is called Ingjald, not Frothi."[159] The story is, in substance, as follows.

Fridleif, King of Denmark, abducted Hilda, daughter of Ali, King of the Uplands in Norway, and by her had a son who was named Ali; by another woman he had a son who was named Frothi.

Frothi inherited his father's kingdom; but Ali, his half-brother, who was a great warrior, conquered Sweden. Frothi's men feared Ali and persuaded Frothi to try to have him put to death. Frothi yielded to their entreaties, and Starkad, the famous warrior, was dispatched to perform the deed. When an opportunity presented itself, he stabbed Ali to death. "My brother has caused this," said Ali, and died laughing.

Later, Frothi defeated Jorund, King of Sweden, and made him a tributary prince. He also defeated Swelling, a Swedish duke, and treated him in the same manner. Frothi abducted Jorund's daughter, by whom he had a son who was called Halfdan. But taking another woman to wife, a legitimate heir was born to him, and this son was called Ingjald.

Starkad, however, was so filled with remorse for having killed Ali that he did not wish to remain with Frothi. He went, therefore, soon after to Russia and later to Sweden, but, disgusted with the idolatry of the Swedes, returned to Frothi. Ingjald, son of Frothi, had in the meantime married the daughter of Swerting, thus, as it seemed to all, effecting a reconciliation with him.

Jorund and Swerting, however, formed a conspiracy against Frothi, and he was slain one night while sacrificing to the gods. In the meantime, Starkad was absent in Sweden, where, under the guise of friendship, he was detained by gifts, in order that the plot against Frothi might be the more easily executed.

Swerting placated Ingjald, Frothi's son and Swerting's son-in-law; but Halfdan, Ingjald's half-brother, conquered Skåne and avenged his father's murder by putting to death Swerting's twelve sons, who had slain Frothi. At the instigation of Starkad, Ingjald put his wife, Swerting's daughter, aside. He also granted Halfdan a third of the kingdom. Swerting's daughter later bore Ingjald a son (Agnar); and by his wife, Sigrith, Halfdan had a daughter, Signy, and two sons, Hroar and Helgi.

Ingjald, however, desiring to rule over the whole kingdom, fell upon Halfdan unexpectedly with an army and slew him. He married Halfdan's widow, and by her had two sons, Hrörik and Frothi. Signy grew up under her mother's care, and later Ingjald gave her in marriage to Sævil, an earl in Seeland. But Hroar and Helgi hid from the king on an island near Skåne, and when they had arrived at the proper age they slew Ingjald and thus avenged their father's death.

Hroar and Helgi now became Kings of Denmark. Later Hroar married the daughter of the King of England. Hrolf, nicknamed Kraki, who was eight years old when his father, Helgi, died, succeeded him on the throne. Hroar was soon after slain by his half-brothers, Hrörik and Frothi. Hrolf then became sole King of Denmark.[160]

The story in the _Bjarkarímur_ is substantially the same as the story in the _Skjọldungasaga_. Both are plainly based on the same account, and, within certain limits, are identical with the corresponding story in the _Hrólfssaga_. Skåne, mentioned in the _Skjọldungasaga_ in the phrase "in insula quadam Scaniæ," is not mentioned in the _Hrólfssaga_. Its insertion in the _Skjọldungasaga_ is due to the fact that Halfdan, the father of Hroar and Helgi, is said to have conquered Skåne, and, as a result, would be regarded as having ruled there. But its presence in one account and omission in the other involve no contradiction. In all that belongs peculiarly to the story about Hroar and Helgi, the account in the _Skjọldungasaga_ is identical with the account in the _Hrólfssaga_. According to both sources, the name of the boys' mother was Sigrith; their father's name was Halfdan; he was slain by his brother, who fell upon him unexpectedly with an army; the fratricide married the murdered man's widow; Signy was the sister of Hroar and Helgi; she married Sævil, an earl in Denmark; Hroar and Helgi had to conceal themselves on an island to save their lives (according to the _Bjarkarímur_, they were brought up by the old man Vifil, a circumstance omitted in the _Skjọldungasaga_, but contained in the _Hrólfssaga_); when they had arrived at the proper age, they slew (according to the _Hrólfssaga_ and the _rímur_, "burnt-in") their father's murderer and thus avenged their father's death; Hroar and Helgi then became Kings of Denmark; Hroar married the daughter of the King of England; Helgi's son was Hrolf, who later became sole King of Denmark.

The essential difference between the story as it is in the _Skjọldungasaga_ and as it is in the _Hrólfssaga_ is that, in the _Skjọldungasaga_, Ingjald is said to be the brother of Halfdan; while in the _Hrólfssaga_, Frothi is Halfdan's brother. The _Hrólfssaga_ has, however, preserved the earlier account. The _Skjọldungasaga_ dates from about the year 1200.[161] About the year 950, Frothi is said to be the slayer of Halfdan;[162] and in _Historia Regis Waldei_, Frothi is made the typical villain in a Hroar-Helgi type of story[163] (the "exile-return" type), so that, in the version of the story that was current in England, Frothi must have been the slayer of his brother. The conflicting statement that it was Ingjald who slew Halfdan requires, therefore, an explanation.

In Saxo's _Gesta Danorum_, the story about Hroar and Helgi is told twice. It is first told in the second book, where we find the version with which is connected the story about Hrolf Kraki, Yrsa, Athils, and Ingjald and his son Agnar, whom Bjarki slew; it is told a second time in the seventh book, where Hroar and Helgi are called Harald and Halfdan, and where the story about them is another version of the same story that we have in the _Hrólfssaga_. Not only do Hroar and Helgi appear (disguised under different names), but Frothi and Ingjald again appear.

A comparison of the line of Danish kings as Saxo has it, with the line of the same kings in the _Skjọldungasaga_,[164] shows that the _Skjọldungasaga_ has the story about Hroar and Helgi just where Saxo's second story about them (i.e., in his seventh book) puts in its appearance. These lines of kings are as follows:--

SAXO: SKJỌLDUNGASAGA:

Humblus I Dan I Humblus II Lotherus Scioldus Scioldus Gram Swibdagerus Guthormus Hadingus Frotho I Haldanus, Roe, Scatus Roe, Helgo Roluo Krage Hiartwarus Hotherus Balderus Roricus Vigletus Wermundus Uffo Dan II Hugletus Frotho II Dan III Fridleus I Fridleifus I[165] Frotho III[166] Frotho I[166] Herleifus Havardus Leifus Herleifus[167] Hunleifus[167] Aleifus[167] Oddleifus[167] Geirleifus[167] Gunnleifus[167] Frotho II Vermundus Dan I Dan II[168] Hiarnus[169] Frotho III Fridleus II[170] Fridleifus II Frotho IV Frotho IV Ingellus Ingjaldus, Halfdanus Olauus[171] Frotho V, Haraldus[172] Agnerus, Roericus, Roas or Roe, Helgo Haraldus,[173] Haldanus,[174] Frotho (V)[175] Rolpho Krag

A comparison of the two lines of kings shows that, beginning with the first Fridleus in Saxo's account and the first Fridleifus in the _Skjọldungasaga's_ account, there are important correspondences. Fridleus I (Saxo) = Fridleifus I (_Skjs._). Frotho III, son of Fridleus I (Saxo) = Frotho I, son of Fridleifus I (_Skjs._). Fridleus II, son of Frotho III (Saxo) = Fridleifus II, son of Frotho III (_Skjs._). Frotho IV (Saxo) = Frotho IV (_Skjs._); and in both sources Frotho IV is the Danish king in whose career Swerting plays such a prominent part. By omitting all of Saxo's kings between Scioldus and Fridleifus I, among whom are also the Hroar-Helgi group, the _Skjọldungasaga_ has avoided the difficulty of having to deal with Hroar, Helgi, and Hrolf Kraki where they first occur in Saxo's history.

The paralleling of the two lines of kings also furnishes the key to the explanation of how the different names and a different setting for the Hroar-Helgi story, from those found in other versions, got into Saxo's version. Since the Hroar-Helgi story appears in the same place in his line of kings as in that of the _Skjọldungasaga_, he must also have known the names that really belonged to the story. But he had told the story about Halfdan, Hroar, Helgi, and Hrolf Kraki (in its second stage of development, see p. 66) once before, and therefore could not consistently tell a different story about the same men. The story was, however, in existence and was too good to be discarded, so he retained it, but disguised it by making arbitrary changes. This explains the loss, which otherwise would be very strange, of such well known names as Hroar, Helgi, and Hrolf Kraki. The only incentive any one could have to change the names would be just that which Saxo had, namely that he had used them before in another connection. He retained the name Frothi, which appears so often in the Danish line of kings that its reappearance would cause no difficulty; and his retention of Frothi as the slayer of his brother is additional evidence that to him, not to Ingjald, was this unenviable rôle first assigned. Ingjald, whom he has in his story about Hrolf Kraki, he also retained, but in a different relationship from that in his second book. It will be observed that Saxo merely shifted the name Halfdan from father to son, and that Harald, almost a conventional name, he employed twice. Finally, he introduced a strange person, Olaf, about whom, he says, nothing, practically, was known.

But since Saxo has the Hroar-Helgi story substantially as it is in the _Hrólfssaga_, except for the changed names, the author of the _Skjọldungasaga_, or its source, whose version of the story occurs in the same place in the line of Danish kings as Saxo's, must also have known the story in the same version. This we shall find was actually the case, and that the story as it appears in the _Skjọldungasaga_ is an attempt at reconciling conflicting elements in ancient tradition.

As already stated, according to the _Grottasọngr_ (from about 950), Frothi is the brother of Halfdan and slays him. But according to an equally old tradition, the story on which the Ingjald lay in Saxo's sixth book is based, Frothi is Ingjald's father and is himself slain. The events that gave rise to this lay are also narrated in Saxo's sixth book and are as follows.

In Saxony were two kings, both of whom paid tribute to Frothi. They planned to throw off the foreign yoke. Hanef made the attempt first, but Frothi defeated and slew him. Swerting made the attempt later and slew Frothi, but met his own death at the same time. Swerting's sons, fearing that Ingjald would avenge his father's death, gave him their sister in marriage. Thus a reconciliation was effected, and Ingjald thenceforth devoted himself to pleasure. Starkad, the famous warrior, who was in Sweden, had been one of Frothi's men and had later been Ingjald's foster-father. When Starkad learned that Ingjald, instead of seeking revenge, had made friends with his enemies and had taken Swerting's daughter to wife and with her was leading a life of luxury, the old warrior hastened back to Denmark. When Starkad returned, Ingjald's wife, not knowing him on account of his shabby appearance, insulted him. Ingjald was away on a hunt at the time; but when he returned, he recognized Starkad and told his wife who the old man was. In the evening Ingjald sat down to a luxurious meal with Swerting's sons; and his wife did all she could to appease Starkad, who was also present. But Starkad could not forget the insult he had suffered, and became more and more angry with the effeminate way of living that Ingjald and his wife had introduced from Germany. In burning words, which are reproduced in the Ingjald lay, he condemned Ingjald's neglect of duty, his luxurious mode of life, and his living in friendship with those on whom he should have avenged his father's death. Ingjald was finally aroused, and he drew his sword and killed all of Swerting's sons. In regard to his future relation to his wife Saxo says nothing; but as Starkad advised him to drive the impudent woman (as he called her) from the land, the presumption is that Ingjald did so.

The Ingjald lay has its roots in _Beowulf_. Its relationship to the corresponding episode in the Anglo-Saxon poem is explained in the following by Olrik:--

"Kun et eneste af Starkad-digtningens mange optrin kan fölges til ældre kilde end de nordiske. Det er den scene, hvor den gamle kriger opægger Ingjald til hævn og dermed afbryder forsoningen imellem de to fjendtlige slægter. I _Béowulf_ findes dette optrin for förste gang, ganske afvigende i den politiske stilling, men med kendeligt slægtskab i det digterske indhold.

"Digtet fortæller on det forsög der blev gjort på at stille den lange fejde, der var fört mellem Danernes folk og Hadbardernes, af Halvdan og Hrodgar imod Frode og Ingeld. Forsoningen skulde frembringes ved bryllup mellem Ingeld og Hrodgars datter Freyvar (Fréaware). 'Hun blev lovet, ung og guldsmykt, til Frodes hulde sön; det bar tyktes Skjoldungers ven så, rigets vogter (i.e., Hrodgar) har fundet det rådeligt, at ved den viv skulde tvisten og dödsfejden stilles. Ofte, ej sjælden, hviler dog dödsspyddet kun föje tid efter mandefald, hvor gæv så bruden er. Da må det mistykke Hadbardernes drot og hver thegn af det folk, når ban går med jomfruen i hallen, at en hirdsvend af Danerne skænked for skaren; ti på ham stråler fædrenes eje, hårdt og ringlagt, Hadbardernes klenodier, sålænge de ejede de våben (indtil de misted i skjoldelegen de kære fæller og deres eget liv). Da mæler ved öllet en gammel spydkæmpe, der ser skatten, og mindes al mændenes undergang; grum er hans hu. Fuld af harm begynder ban at friste en ung kæmpes hu med hvad der bor i hans bryst: "Kender du, min ven, denne klinge, som din fader bar til sværdstævnet sidste gang--dette kostelige jærn--dengang Danerne slog ham; de beholdt valpladsen, de raske Skjoldunger; siden kom der aldrig oprejsning efter kæmpernes fald. Nu går her afkom af de banemænd her i hallen, pralende af skattene, bryster sig af drabet, bærer det klenodie som du med ret skulde eje!"--Således maner og minder han atter og atter med sårende ord, indtil den stund kommer, at jomfruens svend segner blodig ned for klingens bid, skilt ved livet for sin faders dåd; men den anden (i.e., drabsmanden) undflyr levende, han kender vel landet. Da brydes fra begge sider ædlingernes edspagt; i Ingeld koger dödshadet, men kærligheden til hans viv kölnes efter den harm. Derfor kalder jeg ikke Hadbardernes trofasthed, deres del i folkefreden, svigelös mod Danerne, deres venskab ikke fast.'[176]

"Trods den antydende stil i digtets fremstilling, således som den lægges helten Beovulf i munden, er handlingens sammenhæng nogenlunde tydelig. Der bar været gammel fejde mellem Daner og Hadbarder; hvis man kan tro betydningen af et ikke helt sikkert ord, er også Hadbardernes konge (Frode) falden i striden. Ingeld, Frodes sön, slutter fred med Danernes konge Hrodgar og holder bryllup med hans datter. Under selve bryllupet blusser kampen op, idet en af brudesvendene bliver dræbt af en af Hadbarderne, som en gammel kæmpe bar ægget op til at hævne sin faders död. Bryllupet (og drabet) foregår--efter digtets fremstilling--snarest i Hadbardernes kongehal; ti det hedder, at drabsmanden undslap fordi ban kendte landet. Ingelds rolle er indskrasnket til at hans kærlighed til kongedatteren 'kölnes'; at hun er bleven forskudt eller selv er vendt hjem, fremgår deraf, at hun i digtet går i den danske kongehal som ugift og skænker for kæmperne.

"Kampen nævnes en gang til, i _Béowulfs_ begyndelse, dær hvor det hedder on den danske kongehal Hjort: 'den opleved fjendske ildbölger, hærjende lue; det var ikke længe efter at kamphadet vågned efter [gammelt] dödsfjendskab mellem svigersön og svigerfader.'[177] Disse ord--der næppe stammer fra den egenlige Béowulfdigter--indeholder en afvigende fremstilling: bryllupskampen står i den danske kongehal, og synes at være opfattet som större og voldsommere end en enkelt mands mord og hans banemands undslipning. At sagnet vakler med hensyn til stedet, er ikke så underligt. Historiske forhold viser, at bryllup snart er holdt i svigersönnens, snart i svigerfaderens hjem.

"Også Wîdsîð-kvadet taler on en kamp 'i Hjort' (ät Heorote), hvor Ingeld og hans Hadbarder skal have lidt et nederlag mod Hrodgar og hans brodersön Hrodulf. Det er rimeligst, at også dette er hentydning til det blodige bryllup, opfattet på lignende måde og henlagt til samme skueplads som i den nysnævnte antydning.

* * * * *

"Handlingen foregår i Ingelds kongehal, og indholdet er at en gammel kæmpe bevæger en ung til i selve hallen at dræbe sönnen af sin faders banemand, herved blusser det gamle fjendskab mellem folkene op, og Ingeld forskyder sin udenlandske hustru.

"Forskellen er den, at i _Béowulf_ er faderhævneren en fra Ingeld forskellig person. Dette er sikkert det ældre, og Ingjaldskvadets det yngre. Det gælder som en lov for episk udvikling, at man arbejder sig hen imod det enklere; hvis to personer udförer beslægtede handlinger, vil den ene af dem forsvinde; og i kraft af digtningens midtpunktsögen, vil bifiguren gå ud af spillet, hans rolle vil enten blive til intet eller overtages af hovedpersonen. Digtningen har gjort et stort skridt frem i episk tætning, da Ingeld blev både faderhævner og den der forsköd sin hustru; det hele drama udspilles nu imellem den unge konge og den gamle stridsmand.

* * * * *

"Episk er omdannelsen naturlig nok; nationalt er den meget mærkeligere. Det er ikke så underligt, at den ældre form handler om Daner og Hadbarder, den yngre om Daner og Sakser. Men det overraskende er, at Hadbardernes parti göres til 'Daner' og de tidligere Daner til 'Saksere'; den danske heltetradition er her ganske vildfarende i, hvem der er folkets egne forfædre, og hvem der er dets bitreste fjender. Dog også dette bliver episk forklarligt. Bevidstheden om Hadbarderne, der engang havde fyldt Danerne med rædsel, svandt efterhånden bort, fordi Östersöegnenes hele ætniske stilling forandredes. Ikke en eneste gang er deres navn overleveret i samtlige den nordiske literatur! Men hvor synskres og navne glemmes, drages personer og optrin nærmere til. Efter Vendernes indvandring til Östersökysten bliver alle dens gamle sagnhelte opfattede som Danske: Anglernes Offa, Hadbardernes Ingeld, Holmrygernes Hagena. Senere i tiden flytter også andre af den gotiske verdens store sagnskikkelser nordpå: minder om Hunnerslaget overföres på Danmarks sydgrænse (Dan, Fredfrode); Volsunger, Nibelunger, Didrikskæmper--alle blev til en eller anden tid gjorte til vore landsmænd, efter ganske samme nærhedslov, hvormed Nordmændene gjorde danske kæmper som Starkad og Bjarke til norske helte. I og for sig er der intet mærkeligere i, at Ingeld og den opæggende gamle spydkæmpe göres til Daner. Som _Bjarkemål_ blev udgangspunkt for ganske uhistoriske forestillinger on Skjoldungætten, sker det også her--i endnu större målestok. Ingjaldsk vadet bar bortkastet alt det historiske stof, undtagen den gamle kæmpes harmtale, og det skaber en ny episk sammenhæng, som det gennemförer paa glimrende måde.