Page:The Heimskringla; or, Chronicle of the Kings of Norway Vol 1.djvu/100

 cannot be distinctly traced in the sagas. It is to be remembered however, that it might not have been thought right or safe by the saga-relater or saga-scribe to go far into an account of pagan observances, customs, or doctrines; in case of being considered himself as a believer in them. This may have affected considerably the fidelity of delivery of subjects, both religious and political, in the sagas, when they were still in a traditionary, not a written state. To some cause of this kind we must ascribe the trifling amount of information concerning the Odin worship to be found in the sagas. Religion may have been very little regarded, and a priesthood to support its observances and doctrines may have become a class connected only with civil power and emolument in their godards, and not thought of as belonging to religious service; but still a very strong religious spirit, among some at least of the pagan population, may be inferred from various details in the sagas. We read of many individuals in the reigns of Hakon Athelstans foster-son, of Olaf Tryggvesson, and of Olaf the Saint, suffering the loss of fortune, mutilation, torture, and death, rather than give up their religion and submit to baptism. The religion of Odin had its martyrs in those days, and consequently must have had its doctrines, its devotions, its observances, its application to the mind of man in some way, its something to suffer for; but the sagas leave us in the dark with regard to the doctrines and observances of a religion for which men were willing to suffer. The machinery of the Odin mythology, the fables, allegories, meanings, and no-meanings of the Myths, however interesting, give us little or no information on the really important points,—the amount, quality, and social influence of the religion of the pagan Northmen immediately previous to their conversion to Christianity. The many names of places derived from Thor, and other names