On Heroes, Hero-Worship, and the Heroic in History. Томас КарлейльЧитать онлайн книгу.
Not inconceivable to us. It is the infant Thought of man opening itself, with awe and wonder, on this ever-stupendous Universe. To me there is in the Norse system something very genuine, very great and manlike. A broad simplicity, rusticity, so very different from the light gracefulness of the old Greek Paganism, distinguishes this Scandinavian System. It is Thought; the genuine Thought of deep, rude, earnest minds, fairly opened to the things about them; a face-to-face and heart-to-heart inspection of the things,—the first characteristic of all good Thought in all times. Not graceful lightness, half-sport, as in the Greek Paganism; a certain homely truthfulness and rustic strength, a great rude sincerity, discloses itself here. It is strange, after our beautiful Apollo statues and clear smiling mythuses, to come down upon the Norse Gods "brewing ale" to hold their feast with Aegir, the Sea-Jotun; sending out Thor to get the caldron for them in the Jotun country; Thor, after many adventures, clapping the Pot on his head, like a huge hat, and walking off with it,—quite lost in it, the ears of the Pot reaching down to his heels! A kind of vacant hugeness, large awkward gianthood, characterizes that Norse system; enormous force, as yet altogether untutored, stalking helpless with large uncertain strides. Consider only their primary mythus of the Creation. The Gods, having got the Giant Ymer slain, a Giant made by "warm wind," and much confused work, out of the conflict of Frost and Fire,—determined on constructing a world with him. His blood made the Sea; his flesh was the Land, the Rocks his bones; of his eyebrows they formed Asgard their Gods'-dwelling; his skull was the great blue vault of Immensity, and the brains of it became the Clouds. What a Hyper-Brobdignagian business! Untamed Thought, great, giantlike, enormous;—to be tamed in due time into the compact greatness, not giantlike, but godlike and stronger than gianthood, of the Shakspeares, the Goethes!—Spiritually as well as bodily these men are our progenitors.
I like, too, that representation they have of the tree Igdrasil. All Life is figured by them as a Tree. Igdrasil, the Ash-tree of Existence, has its roots deep down in the kingdoms of Hela or Death; its trunk reaches up heaven-high, spreads its boughs over the whole Universe: it is the Tree of Existence. At the foot of it, in the Death-kingdom, sit Three Nornas, Fates,—the Past, Present, Future; watering its roots from the Sacred Well. Its "boughs," with their buddings and disleafings?—events, things suffered, things done, catastrophes,—stretch through all lands and times. Is not every leaf of it a biography, every fibre there an act or word? Its boughs are Histories of Nations. The rustle of it is the noise of Human Existence, onwards from of old. It grows there, the breath of Human Passion rustling through it;—or storm tost, the storm-wind howling through it like the voice of all the gods. It is Igdrasil, the Tree of Existence. It is the past, the present, and the future; what was done, what is doing, what will be done; "the infinite conjugation of the verb To do." Considering how human things circulate, each inextricably in communion with all,—how the word I speak to you to-day is borrowed, not from Ulfila the Moesogoth only, but from all men since the first man began to speak,—I find no similitude so true as this of a Tree. Beautiful; altogether beautiful and great. The "Machine of the Universe,"—alas, do but think of that in contrast!
Well, it is strange enough this old Norse view of Nature; different enough from what we believe of Nature. Whence it specially came, one would not like to be compelled to say very minutely! One thing we may say: It came from the thoughts of Norse men;—from the thought, above all, of the first Norse man who had an original power of thinking. The First Norse "man of genius," as we should call him! Innumerable men had passed by, across this Universe, with a dumb vague wonder, such as the very animals may feel; or with a painful, fruitlessly inquiring wonder, such as men only feel;—till the great Thinker came, the original man, the Seer; whose shaped spoken Thought awakes the slumbering capability of all into Thought. It is ever the way with the Thinker, the spiritual Hero. What he says, all men were not far from saying, were longing to say. The Thoughts of all start up, as from painful enchanted sleep, round his Thought; answering to it, Yes, even so! Joyful to men as the dawning of day from night;—is it not, indeed, the awakening for them from no-being into being, from death into life? We still honor such a man; call him Poet, Genius, and so forth: but to these wild men he was a very magician, a worker of miraculous unexpected blessing for them; a Prophet, a God!—Thought once awakened does not again slumber; unfolds itself into a System of Thought; grows, in man after man, generation after generation,—till its full stature is reached, and such System of Thought can grow no farther; but must give place to another.
For the Norse people, the Man now named Odin, and Chief Norse God, we fancy, was such a man. A Teacher, and Captain of soul and of body; a Hero, of worth immeasurable; admiration for whom, transcending the known bounds, became adoration. Has he not the power of articulate Thinking; and many other powers, as yet miraculous? So, with boundless gratitude, would the rude Norse heart feel. Has he not solved for them the sphinx-enigma of this Universe; given assurance to them of their own destiny there? By him they know now what they have to do here, what to look for hereafter. Existence has become articulate, melodious by him; he first has made Life alive!—We may call this Odin, the origin of Norse Mythology: Odin, or whatever name the First Norse Thinker bore while he was a man among men. His view of the Universe once promulgated, a like view starts into being in all minds; grows, keeps ever growing, while it continues credible there. In all minds it lay written, but invisibly, as in sympathetic ink; at his word it starts into visibility in all. Nay, in every epoch of the world, the great event, parent of all others, is it not the arrival of a Thinker in the world—!
One other thing we must not forget; it will explain, a little, the confusion of these Norse Eddas. They are not one coherent System of Thought; but properly the summation of several successive systems. All this of the old Norse Belief which is flung out for us, in one level of distance in the Edda, like a picture painted on the same canvas, does not at all stand so in the reality. It stands rather at all manner of distances and depths, of successive generations since the Belief first began. All Scandinavian thinkers, since the first of them, contributed to that Scandinavian System of Thought; in ever-new elaboration and addition, it is the combined work of them all. What history it had, how it changed from shape to shape, by one thinker's contribution after another, till it got to the full final shape we see it under in the Edda, no man will now ever know: its Councils of Trebizond, Councils of Trent, Athanasiuses, Dantes, Luthers, are sunk without echo in the dark night! Only that it had such a history we can all know. Wheresover a thinker appeared, there in the thing he thought of was a contribution, accession, a change or revolution made. Alas, the grandest "revolution" of all, the one made by the man Odin himself, is not this too sunk for us like the rest! Of Odin what history? Strange rather to reflect that he had a history! That this Odin, in his wild Norse vesture, with his wild beard and eyes, his rude Norse speech and ways, was a man like us; with our sorrows, joys, with our limbs, features;—intrinsically all one as we: and did such a work! But the work, much of it, has perished; the worker, all to the name. "Wednesday," men will say to-morrow; Odin's day! Of Odin there exists no history; no document of it; no guess about it worth repeating.
Snorro indeed, in the quietest manner, almost in a brief business style, writes down, in his Heimskringla, how Odin was a heroic Prince, in the Black-Sea region, with Twelve Peers, and a great people straitened for room. How he led these Asen (Asiatics) of his out of Asia; settled them in the North parts of Europe, by warlike conquest; invented Letters, Poetry and so forth,—and came by and by to be worshipped as Chief God by these Scandinavians, his Twelve Peers made into Twelve Sons of his own, Gods like himself: Snorro has no doubt of this. Saxo Grammaticus, a very curious Northman of that same century, is still more unhesitating; scruples not to find out a historical fact in every individual mythus, and writes it down as a terrestrial event in Denmark or elsewhere. Torfaeus, learned and cautious, some centuries later, assigns by calculation a date for it: Odin, he says, came into Europe about the Year 70 before Christ. Of all which, as grounded on mere uncertainties, found to be untenable now, I need say nothing. Far, very far beyond the Year 70! Odin's date, adventures, whole terrestrial history, figure and environment are sunk from us forever into unknown thousands of years.
Nay Grimm, the German Antiquary, goes so far as to deny that any man Odin ever existed. He proves it by etymology. The word Wuotan, which is the original form of Odin, a word spread, as name of their chief Divinity, over all the Teutonic Nations everywhere; this word, which connects itself, according to Grimm, with the Latin