such manners are found among several other warlike nations in the first stage of society. The circumstance that has occasioned the greatest doubt about Ossian’s system of<475> manners, is the figure his women make. Among other savage nations, they are held to be beings of an inferior rank; and as such are treated with very little respect: in Ossian they make an illustrious figure, and are highly regarded by the men. I have not words to express my satisfaction, when I discovered, that anciently among the barbarous Scandinavians, the female sex made a figure no less illustrious. A resemblance so complete with respect to a matter extremely singular among barbarians, cannot fail to convert the most obstinate infidel, leaving no doubt of Ossian’s veracity.—But I ought not to anticipate. One cannot pass a verdict till the evidence be summed up; and to that task I now proceed with sanguine hopes of success.
It is a fact ascertained by many writers, That women in the north of Europe were eminent for resolution and courage. Caesar, in the first book of his commentaries, describing a battle he fought with the Helvetii, says, that the women with a warlike spirit exhorted their husbands to persist, and placed the waggons in a line to prevent their flight. Florus and Taci-<476>tus mention, that several battles of those barbarous nations were renewed by their women, presenting their naked bosoms, and declaring their abhorrence of captivity. Flavius Vopiscus, writing of Proculus Caesar, says, that a hundred Sarmatian virgins were taken in battle. The Longobard women, when many of their husbands were cut off in a battle, took up arms, and obtained the victory(a). The females of the Galactophagi, a Scythian tribe, were as warlike as the males, and went often with them to war(b). In former times, many women in Denmark applied themselves to arms(c). Jornandes describes the women of the Goths as full of courage, and trained to arms like the men. Joannes Magnus, Archbishop of Upsal, says the same; and mentions in particular an expedition of the Goths to invade a neighbouring country, in which more women went along with the men than were left at home(d). Several Scandinavian women exercised piracy(a). The Cimbri were always attended with their<477> wives even in their distant expeditions, and were more afraid of their reproaches than of the blows of the enemy. The Goths, compelled by famine to surrender to Belisarius the city of Ravenna, were bitterly reproached by their wives for cowardice(b). In a battle between Regner King of Denmark and Fro King of Sweden, many women took part with the former, Langertha in particular, who fought with her hair flowing about her shoulders. Regner, being victorious, demanded who that woman was who had behaved so gallantly; and finding her to be a virgin of noble birth, he took her to wife. He afterward divorced her, in order to make way for a daughter of the King of Sweden. Regner being unhappily engaged in a civil war with Harald, who aspired to the throne of Denmark; Langertha, overlooking her wrongs, brought from Norway a body of men to assist her husband; and behaved so gallantly, that, in the opinion of all, Regner was indebted to her for the victory.
To find women, in no considerable portion of the globe, rivalling men in<478> their capital property of courage, is a singular phenomenon. That this phenomenon must have had an adequate cause, is certain; but of that cause, it is better to acknowledge our utter ignorance, however mortifying, than to squeeze out conjectures that will not bear examination.
In rude nations, prophets and soothsayers are held to be a superior class of men: what a figure then must the Vandal women have made, when in that nation, as Procopius says, all the prophets and soothsayers were of the female sex? In Scandinavia, women are said to have been skilful in magic arts, as well as men. Tacitus informs us, that the Germans had no other physicians but their women. They followed the armies, to staunch the blood, and suck the wounds of their husbands.* He mentions a fact that sets the<479> German women in a conspicuous light, That female hostages bound the Germans more strictly to their engagements than male hostages. He adds, “Inesse quinetiam sanctum aliquid et providum putant: nec aut consilia earum aspernantur, aut responsa negliguntur.”* The histories and romances of the north represent women, and even princesses, acting as physicians in war.
Polygamy sprung up in countries where women are treated as inferior beings: it can never take place where the two sexes are held to be of equal rank. For that reason, polygamy never was known among the northern nations of Europe. Saxo Grammaticus, who wrote the history of Denmark in the twelfth century, gives not the slightest hint of polygamy, even among kings and princes. Crantz, in his history of the Saxons(a), affirms, that polygamy was never known among the nor-<480>thern nations of Europe; which is confirmed by every other writer who gives the history of any of these nations. Scheffer in particular, who writes the history of Lapland, observes, that neither polygamy nor divorce were ever heard of in that country, not even during Paganism.
We have the authority of Procopius(b), that the women in those countries were remarkable for beauty, and that those of the Goths and Vandals were the finest that ever had been seen in Italy; and we have the authority of Crantz, that chastity was in high estimation among the Danes, Swedes, and other Scandinavians. When these facts are added to those above mentioned, it will not be thought strange, that love between the sexes, even among that rude people, was a pure and elevated passion. That it was in fact such, is certain, if history can be credited, or the sentiments of a people expressed in their poetical compositions. I begin with the latter, as evidence the most to be relied on. The ancient Poems of Scandinavia contain the warmest expressions of love and regard for the female sex. In an ode of King Regner<481> Lodbrog, a very ancient poem, we find the following sentiments. “We fought with swords upon a promontory of England, when I saw ten thousand of my foes rolling in the dust. A dew of blood distilled from our swords: the arrows, that flew in search of the helmets, hissed through the air. The pleasure of that day was like the clasping a fair virgin in my arms.” Again, “A young man should march early to the conflict of arms; in which consists the glory of the warrior. He who aspires to the love of a mistress, ought to be dauntless in the clash of swords.” These Hyperboreans, it would appear, had early learned to combine the ideas of love and of military prowess; which is still more conspicuous in an ode of Harald the Valiant, of a later date. That prince, who figured in the middle of the eleventh century, traversed all the seas of the north, and made piratical incursions even upon the coasts of the Mediterranean. In this ode he complains, that the glory he had acquired made no impression on Elissir, daughter to Jarislas, King of Russia. “I have made the tour of Sicily. My brown vessel, <482> full of mariners, made a swift progress. My course I thought would never slacken—and yet a Russian maiden scorns me. The troops of Drontheim, which I attacked in my youth, exceeded ours in number. Terrible was the conflict: I left their young king dead on the field—and yet a Russian maiden scorns me. Six exercises I can perform: I fight valiantly: firm is my seat on horseback: inured I am to swimming: swift is my motion on scates: I dart the lance: I am skilful at the oar—and yet a Russian maiden scorns me. Can she deny, this young and lovely maiden, that near a city in the south I joined battle, and left behind me lasting monuments of my exploits?—and yet a Russian maiden scorns me. My birth was in the high country of Norway, famous for archers: but ships were my delight; and, far from the habitations of men, I have traversed the seas from north to south—and yet a Russian maiden scorns me.” In the very ancient poem of Havamaal, mentioned above, there are many expressions of love to the fair sex. “He who would gain the love<483> of a maiden, must address her with smooth speeches, and showy gifts. It requires good sense to be a skilful lover.” Again, “If I aspire to the love of the chastest virgin, I can bend her mind, and make her yield to my desires.” The ancient Scandinavian chronicles present often to our view young warriors endeavouring to acquire the favour of their mistresses, by boasting of their accomplishments, such as their dexterity in swimming and scating, their talent in poetry, their skill in chess, and their knowing all the stars by name. Mallet, in the introduction to his history of Denmark, mentions many ancient Scandinavian novels that turn upon love and heroism. These may be justly held as authentic evidence of the manners of the people: it is common to invent facts; but it is not common to attempt the inventing manners.
It is an additional proof of the great regard paid to women in Scandinavia, that in Edda, the Scandinavian Bible, female deities make as great a figure as male deities.
Agreable to the manners described, we<484> find it universally
