could not avoid presenting him in Danish history as an important character. In Saxo, as in the Icelandic works, Odin is a human being, and at the same time a sorcerer of the greatest power. Saxo and the Icelanders also agree that Odin came from the East. The
only difference is that while the Icelandic hypothesis makes him rule in Asgard, Saxo locates his residence in Byzantium, on the Bos-phorus; but this is not far from the ancient Troy, where the Prose Edda locates his ancestors. From Byzantium, according to Saxo, the fame of his magic arts and of the miracles he performed reached even to the north of Europe. On account of these miracles he was worshipped as a god by the peoples, and to pay him honour the kings of the North once sent to Byzantium a golden image, to which[Pg 49] Odin by magic arts imparted the power of speech. It is the myth about Mimer's head which Saxo here relates. But the kings of the North knew him not only by report; they were also personally acquainted with him. He visited Upsala, a place which
"pleased him much." Saxo, like the Heimskringla, relates that Odin was absent from his capital for a long time; and when we examine his statements on this point, we find that Saxo is here telling in his way the myth concerning the war which the Vans carried on successfully against the Asas, and concerning Odin's expulsion from the mythic Asgard, situated in heaven (Hist. Dan., pp. 42-44; vid. No. 36). Saxo also tells that Odin's son, Balder, was chosen king by the Danes "on account of his personal merits and his respect-commanding qualities." But Odin himself has never, according to Saxo, had land or authority in the North, though he was there worshipped as a god, and, as already stated, Saxo is entirely silent in regard to any immigration of an Asiatic people to Scandinavia under the leadership of Odin.
A comparison between him and the Icelanders will show at once that, although both parties are Euhemerists, and make Odin a man changed into a god, Saxo confines himself more faithfully to the popular myths, and seeks as far as possible to turn them into history; while the Icelanders, on the other hand, begin with the learned theory in regard to the original kinship of the northern races with the Trojans and Romans, and around this theory as a nucleus they weave about the same myths told as history as Saxo tells.[Pg 50]
10.
THE OLDER PERIODS OF THE TROY SAGA.
How did the belief that Troy was the original home of the Teutons arise? Does it rest on native traditions? Has it been inspired by sagas and traditions current among the Teutons themselves, and containing as kernel "a faint reminiscence of an immigration from Asia," or is it a thought entirely foreign to the heathen Teutonic world, introduced in Christian times by Latin scholars? These questions shall now be considered.
Already in the seventh century--that is to say, more than five hundred years before Heimskringla and the Prose Edda were written--a Teutonic people were told by a chronicler that they were of the same blood as the Romans, that they had like the Romans emigrated from Troy, and that they had the same share as the Romans in the glorious deeds of the Trojan heroes. This people were the Franks. Their oldest chronicler, Gregorius, bishop of Tours, who, about one hundred years before that time--that is to say, in the sixth century--wrote their history in ten books, does not say a word about it. He, too, desires to give an account of the original
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home of the Franks (Hist. Franc., ii. 9), and locates it quite a distance from the regions around the lower Rhine, where they first appear in the light of history; but still not farther away than to Pannonia. Of the coming of the Franks from Troy neither Gregorius knows anything nor the older authors, Sulpicius Alexander and others, whose works he studied to find information in regard to the early[Pg 51] history of the Franks. But in the middle of the following century, about 650, an unknown author, who for reasons unknown, is called Fredegar, wrote a chronicle, which is in part a reproduction of Gregorius' historical work, but also contains various other things in regard to the early history of the Franks, and among these the statement that they emigrated from Troy. He even gives us the sources from which he got this information. His sources are, according to his own statement, not Frankish, not popular songs or traditions, but two Latin authors--the Church father Hieronymus and the poet Virgil. If we, then, go to these sources in order to compare Fredegar's statement with his authority, we find that Hieronymus once names the Franks in passing, but never refers to their origin from Troy, and that Virgil does not even mention Franks. Nevertheless, the reference to Virgil is the key to the riddle, as we shall show below. What Fredegar tells about the emigration of the Franks is this: A Frankish king, by the name Priam, ruled in Troy at the time when this city was conquered by the cunning of Ulysses. Then the Franks emigrated, and were afterwards ruled by a king named Friga. Under his reign a dispute arose between them, and they divided themselves into two parties, one of which settled in Macedonia, while the other, called after Friga's name Frigians (Phrygians), migrated through Asia and settled there. There they were again divided, and one part of them migrated under king Francio into Europe, travelled across this continent, and settled, with their women and children, near the Rhine, where they began building a city which they called Troy,[Pg 52] and intended to organise in the manner of the old Troy, but the city was not completed. The other group chose a king by name Turchot, and were called after him Turks. But those who settled on the Rhine called themselves Franks after their king Francio, and later chose a king named Theudemer, who was descended from Priam, Friga, and Francio. Thus Fredegar's chronicle.
About seventy years later another Frankish chronicle saw the light of day--the Gesta regum Francorum. In it we learn more of the emigration of the Franks from Troy. Gesta regum Francorum (i) tells the following story: In Asia lies the city of the Trojans called Ilium, where king AEneas formerly ruled. The Trojans were a strong and brave people, who waged war against all their neighbours. But then the kings of the Greeks united and brought a large army against AEneas, king of the Trojans. There were great battles and much bloodshed, and the greater part of the Trojans fell. AEneas fled with those surviving into the city of Ilium, which the Greeks besieged and conquered after ten years. The Trojans who escaped divided themselves into two parties. The one under king AEneas went to Italy, where he hoped to receive auxiliary troops. Other distinguished Trojans became the leaders of the other party, which numbered 12,000 men. They embarked in ships and came to the banks of the river Tanais. They sailed farther and came within the borders of Pannonia, near the Moeotian marshes (navigantes pervenerunt intra terminos Pannoniarum juxta Moeotidas paludes), where they founded a city, which they called Sicambria, and here they remained[Pg 53] many years and became a mighty people.
Then came a time when the Roman emperor Valentinianus got into war with that wicked people called Alamanni (also Alani). He led a great army against them. The Alamanni were defeated, and fled to the Moeotian marshes. Then said the emperor, "If anyone dares to enter those marshes and drive away this wicked people, I shall for ten years make him free from all burdens." When the Trojans heard this they went, accompanied by a Roman army, into the marshes, attacked the Alamanni, and hewed them down with their swords. Then the Trojans received from the emperor Valentinianus the name Franks, which, the chronicle adds, in the Attic tongue means the savage (feri), "for the Trojans had a defiant and indomitable character."
For ten years afterwards the Trojans or Franks lived undisturbed by Roman tax-collectors; but after that the Roman emperor demanded that they should pay tribute. This they refused, and slew the tax-collectors sent to them. Then the emperor collected a large army under the command of Aristarcus, and strengthened it with auxiliary forces from many lands, and attacked the Franks, who were defeated by the superior force, lost their leader Priam, and had to take flight. They now proceeded under their leaders Markomir, Priam's son, and Sunno, son of Antenor, away from Sicambria through Germany to the Rhine, and located there. Thus this chronicle.
About fifty years after its appearance--that is, in the time of Charlemagne, and, to be more accurate, about the[Pg 54] year 787--the well-known Longobardian historian Paulus Diaconus wrote a history of the bishops of Metz. Among these bishops was the Frank Arnulf, from whom Charlemagne was descended in the fifth generation. Arnulf had two sons, one of whom was named Ansgisel, in a contracted form Ansgis. When Paulus speaks of this he remarks that it is thought that the name Ansgis comes from the father of
AEneas, Anchises, who went from Troy to Italy; and he adds that according to evidence of older date the Franks were believed to be descendants of the Trojans. These evidences of older date we have considered above--Fredegar's Chronicle and Gesta regum Francorum. Meanwhile this