by Tim Severin
‘What do you mean, the warlock’s songs?’ I asked. ‘What are they?’
Tyrkir looked at me from under his bulging forehead, a momentary gleam of suspicion in his eyes. ‘You mean to say that your foster mother hasn’t told you about her and the Little Sibyl?’
‘No, I’ve never even heard of the Little Sibyl. Who was she?’
‘The old woman Thorbjorg. She was the Little Sibyl, the volva. She died four years ago, so you really never knew her. But plenty still do, and they all remember the night when Gudrid Thorbjornsdottir revealed herself.’
Tyrkir settled himself on the low stool near his anvil, and pointed for me to make myself comfortable on a pile of sacks that had held charcoal for his simple furnace. It was obvious that his story would be a long one, but he considered it important that I know the details about my foster mother. Anything which concerned my adored Gudrid was important to me, and I listened so attentively that I still remember every detail of Tyrkir’s explanation.
THE LITTLE SIBYL, Tyrkir began, had come to Greenland in the earliest days of the colony to avoid the turbulent White Christ followers who were causing such ructions in Iceland by insisting that everyone should follow their one true God. She was the last of nine sisters, all of whom had possessed the seidr skills, and being the ninth she had more of the gift than all the others. She could foretell the weather, so farmers planned their activities according to her advice. Their wives asked her about the propitious names they should give their babies and the health and prospects of their growing children. Young women quietly enquired about their love lives; and mariners timed their voyages to begin on the auspicious days the Little Sibyl selected. Thorbjorg knew the correct offerings to the Gods, the right prayers, the proper rituals, all according to the Old Ways.
It was in the autumn of the year that my foster mother Gudrid first arrived in Greenland that a black famine had gripped the colony. After a meagre hay harvest the hunters, who had gone inland or along the coast looking for seals and deer, came back with little to show for their efforts. Two of them failed to come back at all. As the cheerless winter months wore on, our people began to die of starvation. The situation became so bad that a leading farmer, a man named Herjolf, decided he should consult the Little Sibyl to ask whether there was any action that the settlers could take to bring the famine to an end. Herjolf arranged a feast to honour the Little Sibyl and, through her, the spirit world she would have to enter if she was to answer their plea for advice. Also, consuming their last reserves of food in such a feast was a signal to the Gods that the people placed their trust in them.
Herjolf supplied the banquet from his final stocks of dried fish and seal blubber, slaughtered the last of his livestock and brought out his stores of cheese and bread. Naturally the entire community was invited to attend the feast, not just for food to fill their aching bellies but to hear what the Sibyl would say. Herjolf’s wife arranged a long table running the full length of their hall. Crosswise at the head of the table and raised slightly above it where it could be seen by everyone, a seat of honour for the Little Sibyl was placed – a carved wooden chair with a cushion stuffed with hens’ feathers.
While the guests were assembling, a man was sent to escort Thorbjorg from her home. When she arrived, it was immediately clear that the Little Sibyl had acknowledged the gravity of the emergency. Normally when called upon to practise seidr she arrived dressed in her everyday homespun clothes, and carrying only her seidr staff, a wooden stick about three feet long carved with runes and hung with withered strips of cloth. But when Thorbjorg was led into the great hall that evening she was dressed in clothes no one had ever seen her wear before: a long overmantle of midnight blue reaching almost to the ground and fastened across the chest with cloth straps worked with intricate designs in red and silver thread. The entire surface of the cloak was encrusted with patterns of small stones, not precious stones but pebbles, mottled and marbled and all smooth from lying underwater. They shimmered as if still wet. They were magic ‘waterstones’ said to contain the spirits of the river. Around her throat the volva wore a necklace of coloured glass beads, mostly red and blue. Her belt was plaited from the dried stalks of mushrooms and fungi, and from it hung a large cloth pouch, in which she kept her collection of dried herbs, charms and the other ingredients for her sorcery. Her feet were encased in heavy shoes made of calfskin, the hair still on them, and laced with heavy thongs with tin buttons on the ends. Her head was hidden within a dark hood of black lambskin lined with the fur from a white cat. On her hands were mittens also of catskin, but with the fur turned to the inside.
Had it not been for her familiar seidr staff the guests would have found it difficult to recognise Thorbjorg. The staff was of pale honey-coloured wood, much worn and slick with handling, and the knob at the end was bound in brass and studded with more of the ‘waterstones’. There were, it seemed, more ribbons than usual.
As she arrived, Herjolf, who had been waiting to greet her at the door of the long hall, was surprised to find himself looking at the back of her black hood. Thorbjorg was walking backwards. The entire assembly fell silent as her host escorted Thorbjorg down the length of the hall, still facing the main entrance door. Herjolf named each person who was present as they drew level. The Sibyl responded by peering out from under her black hood and into their faces but saying little, only giving the occasional sniff as if smelling their presence.
When the volva was safely settled on her high seat, the meal was served and everyone ate with gusto, though many kept glancing up at Thorbjorg to see how she was behaving. She did not eat with the everyday utensils, but pulled from her pouch a brass spoon and an ancient knife with a handle of walrus ivory bound with two copper rings. The blade of the knife was very worn and pitted, as if it had been buried in the earth a long time, and the onlookers noted the point was broken. Nor did she eat the same food as everyone else. She asked for, and was given, a bowl of gruel prepared with goat’s milk and a dish made of the hearts of all the animals slaughtered for the feast.
When the meal was over and the tables cleared, Herjolf stood up. ‘Sibyl, I hope that everything that has been arranged this evening has been to your satisfaction,’ he announced in a voice that carried the length of the hall. ‘We have all assembled here in the hopes that in your wisdom you will be able to tell us how long the famine will last, and whether there is anything we can do to end our difficulties.’
‘I need to spend longer in this house,’ she answered. Her voice was thin and wheezing as if she had difficulty in breathing. ‘I have yet to absorb its spirit, to learn the portents, to feel its soul. It is too early to give any judgement. I will stay here on this seat, all this night, and tomorrow afternoon I believe I will be able to reply to your question.’
There was a general sigh of despondency. Those who lived close enough to be able to walk to their homes through the dark left the building. The others bedded down for the night in Herjolf’s hall and waited anxiously for the long, slow spread of dawn, which comes so late at that season that the light begins to fade almost as soon it reaches the earth.
The next afternoon, when the audience had reassembled, a hitch arose. The Sibyl unexpectedly declared that she needed the help of an assistant. She required someone to sing the proper seidr chants as her spirit began to leave her body. The chants would help free her spirit to start on its journey to the otherworld. There was consternation. The Sibyl had never requested an assistant before. Herjolf turned to face the crowd and appealed to everyone in the hall – if anyone could help, please would they step forward. His appeal was met with silence. The Sibyl sat on her high seat, blinking and peering down impatiently. Herjolf repeated his appeal, and to everyone’s surprise Gudrid stepped forward quietly. ‘Do you know any seidr?’ Herjolf asked in astonishment. Gudrid’s own father, Thorbjorn, must have been equally startled. He was gaping with surprise. ‘Yes,’ replied Gudrid quietly. ‘When I was a foster child in Iceland to my father’s friends Orm and Halldis,
it was Halldis who taught me the warlock songs. If Halldis were here today, she would do it better, but I think I can remember all the words.’ The Little Sibyl gave a sceptical grunt, and beckoned Gudrid close to her. She leaned over and must have asked the young woman to say a sacred verse to test her because Gudrid sang some refrain in a voice so low that no one could make out more than a few words, most of which seemed to be in some strange sort of language. The Sibyl nodded curtly, then settled back on her cushion.
At that point Gudrid’s father, Thorbjorn, normally very easygoing, broke in. ‘I’m not having my daughter involved in any witchcraft,’ he announced loudly. ‘That’s a dangerous game. Once started, no one knows where it will end.’
‘I’m neither a witch, nor a seeress, but if it will help our situation I am prepared to take part,’ Gudrid told him firmly.
Thorbjorn took this rebuff badly, turned on his heel and pushed his way out of the crowd and left the building, muttering that at least he would not have to witness his daughter’s disgrace.
‘The spirits are still wary and obscure to me,’ the Sibyl said after a short silence when the audience had settled down. ‘They must be calmed and called to attend us.’ She gestured to Gudrid, who exchanged glances with several of the farmers’ wives. As their husbands looked either curious or uncomfortable, these women pushed through the crowd, and under Gudrid’s instructions formed a small circle. There were perhaps half a dozen women facing inwards, Gudrid standing in the centre. As the crowd hushed, she began to sing the words of the warlock song. She had a high clear voice and sang without any trace of embarrassment. The women around her began to sway quietly to the rhythm of the voice, then their hands reached out and joined, and their circle began slowly to shuffle sideways, the direction of their rotation against the sun. Husbands and sons looked on, half-fearful and half-amazed. This was woman’s work, something that few of the menfolk had ever guessed. Gudrid sang on, verse after verse, and the older women, softly at first, then more loudly, began to echo the refrain. To some of the audience the songs seemed at times like a lullaby that they had heard as children, though only Gudrid appeared to know all the verses and when to change the rhythms. She sang without a tremor until finally her voice died away, the women slipped back into the crowd and the volva looked down at Gudrid. ‘I congratulate you,’ she announced. ‘Whoever taught you, taught you well, and the spirits have responded. I can feel them now, assembling around us and ready to carry my spirit to the Gods.’
She beckoned Gudrid to stand closer and began to croon softly. Gudrid must have recognised the chant, for she began to respond, catching the refrain, repeating the stanzas, changing a line, adding a line. Back and forth went the chant between the two women, their voices weaving together, and the volva began to rock back and forth in her chair. Then the words made a circle on themselves. There were repetitions and long pauses. People in the crowd began to shuffle their feet, glance at one another, then turn their gaze back to the blue-cloaked figure on its high seat. Not a person left the hall. Finally, after a little more than half an hour, the Sibyl’s voice slowed. Gudrid, still standing beside her, seemed to sense that her role was at an end. The volva’s head sank forward on her chest, and she appeared to be both awake and asleep. For a long moment nothing happened, and then very slowly the volva raised her head and looked straight down the crowded room. She nodded to Gudrid, and Gudrid quietly walked back to the edge of the crowd of onlookers, turned and faced the Little Sibyl.
Herjolf cleared his throat with a nervous cough. ‘Can you tell us the answer to the question we all ask?’ he said. The volva’s reply was matter of fact. ‘Yes, my dream was clear and cloudless. My spirit circled up through the air and I saw ice breaking in the fjord. I saw the first signs of new grass even though the migrating birds had not yet come to feed and prepare their nesting sites. The air was warm around me though the day was still short. Spring will come very early this year and your trials will finish within a few days. The hunger you are suffering will be at an end and no one else will die. You have put your trust in the Gods, and you will be rewarded.’
Unexpectedly the volva turned towards Gudrid and spoke directly to her. ‘And for you,’ she said, ‘I also have a prophecy. My spirit messengers were so charmed by your seidr knowledge and the songs you sang that they have brought me news of your destiny. I can now reward you for the help you have given me. You are fated to make a distinguished marriage here in Greenland, but it will not last for long. Rather, I see how all your links lead you towards Iceland and its peoples. In that land you will give rise to an illustrious family line and, through its people, you will attain an enduring renown.’
TYRKIR CAME TO the end of his story.
‘So you see, Thorgils,’ he said, ‘that’s why Thorvall thought, when you imitated the hopping One Foot in your game, that you might have inherited seidr skill, the power of spirit flight, through your foster mother. Gudrid herself could be a skilful volva, if only she did not consort so much with White Christ fanatics.’
I knew what Tyrkir meant. Ever since Gudrid had come back from Lyusfjord, she had been spending time with Leif’s wife Gyda, a zealous Christian. The two women were often seen visiting the White Rabbit Hutch together. Tyrkir and Thorvall found it worrying that someone so gifted with the skills and knowledge of the Old Ways was drifting towards the newfangled Christian beliefs. Gudrid’s interest in Christianity shook their own faith in the Old Gods, and they felt uneasy. They did not realise, as I do now, that the underlying truth is that good pagans make good Christians and vice versa. The choice of religion is less important than the talents of the person who is involved. The same is true of generals and politicians, as I have noticed during my travels. I have seen that it makes no difference whether an outstanding military commander is clad only in skins and painted woad, or in a gilded helmet and a beautifully tailored uniform of Persian silk as worn by the horse-warriors of the kingdom between the two great rivers. The martial genius is identical, and the brilliant, decisive reaction to the moment is the same whatever the dress. Similarly with politicians. I have listened to speeches delivered at a flea-infested tribal council meeting held around a guttering campfire in a bare forest glade which, if prettified with a few well-polished phrases, could have been the same as I heard from a conclave of the highly trained and perfumed advisers to the Basileus. I am talking about Christ’s supposed representative on earth when he sits on his gilded throne in a chamber banded with porphyry and pretends that he is the incarnation of a thousand years of learning and refined civilisation.
The saddest aspect of Gudrid’s drift towards the White Christ ways, now that I look back on it, is what a waste it proved to be. My foster mother would have made a truly remarkable priestess of the Old Ways if she had preferred to study under the Little Sibyl. For it is a striking feature of the old beliefs – and it would appal the monks around me if they knew – that the majority of its chief experts were women. There are fifteen different words in the Norse language to describe the various female specialisms in seidr, but fewer than half that number of words for male practitioners. Even Odinn the shape-changer has a strong element of the female about him, and you wonder about his enthusiasm for disguising himself as a woman. By contrast the White Christ expects his leading proponents to be male and women are excluded from their inner priesthood. Thus Gudrid diminished her horizons on the day she formally professed the faith of the White Christ. If she had followed the Old Ways she could have been respected and influential and helped those among whom she lived. But as a devout and saintly Christian she was finally obliged to become an anchoress and live on her own. However, that brings me far ahead of my story . . .
Thorvall and Tyrkir tried their best to make me understand that unless the Old Ways continued to be practised, they would soon be submerged by the advancing tide of White Christ beliefs. The speed with which the White Christ faith had taken hold in Iceland alarmed my tutors, and they feared that the same would happen in Greenland. ‘
I don’t know how the White Christ people can claim to be peaceful and gentle,’ said Thorvall sourly. ‘The first missionary they sent to Iceland was a ruffian named Thangbrand. He swaggered about the countryside browbeating the farmers into taking his faith, and when he was teased about his crazy ideas, he lost his temper and killed two Icelanders in fights. To try to control him, a meeting was arranged between him and a learned volva at which the two of them would debate the merits of their beliefs. The volva made Thangbrand look an utter fool. He felt so humiliated that he took ship for Norway, and the volva proved her worth by asking Thor to send a storm, which nearly sank his ship on his journey home.
‘The Icelanders were far too easy-going,’ Tyrkir added. ‘When the missionaries came back to Iceland some years later and began their preaching all over again, the farmers had no more stomach for the endless debates and quarrels between those who decided to take the new faith and those who wanted to stay with the old ways. They got so fed up that their delegates met at the Althing with instructions to ask the Lawspeaker to come up with a solution. He went off, sat down and pulled his cloak over his head, and thought about it for nearly a day. Then he climbed up on the Law Rock and announced that it would be less bother if everyone accepted the new religion as a formality, but that anyone who wanted to keep with the Old Ways could do so.
‘We completely failed to see that the White Christ people would never give up until they had grabbed everyone. We were quite happy to live side by side with other beliefs; we never presumed to think that our ideas were the only correct ones. We made the mistake of thinking that the White Christ was just another God who would be welcomed in among all the other Gods and would coexist with them peaceably. How wrong we were.’
Inevitably, my education in paganism was patchy. Thorvall and Tyrkir often confused folklore with religion, but in the end it did not matter much. I soaked up the welter of information they gave me. Tyrkir, for example, showed me my first runes, cutting the rune staves on small flat laths of wood and making me learn his futhark, the rune alphabet, by heart. He taught me also to read the staves with my eyes shut, running my fingers over the scratches and translating them in my mind. ‘It’s a skill that can come in handy,’ he said, ‘when you want to exchange information secretly, or simply when the message is so old and worn that you cannot see it with the naked eye.’ I tried hard to repay my tutors by having significant dreams which they could interpret. But I found that such dreams do not come on demand. First you have to study the complex paths of the Old Ways, and then you must know how to enter them, sometimes with the help of drugs or self-mortification. I was still too young for that, and I was reluctant to approach my foster mother to ask about her seidr knowledge because she was growing more Christian by the day, and I was uncertain if she would approve of my growing interest in the Elder Faith.
