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The Longobardian Migration Saga


Source: Teutonic Mythology

What there still remains of migration sagas from the middle ages, taken
from the saga-treasure of the Teutons themselves, is, alas! but little.
Among the Franks the stream of national traditions early dried up, at
least among the class possessing Latin culture. Among the Longobardians
it fared better, and among them Christianity was introduced later.
Within the ken of Roman history they appear in the first century after
Christ, when Tiberius invaded their boundaries.

Tacitus speaks of them with admiration as a small people whose paucity,
he says, was balanced by their unity and warlike virtues, which rendered
them secure in the midst of the numerous and mighty tribes around them.
The Longobardians dwelt at that time in the most northern part of
Germany, on the lower Elbe, probably in Luneburg. Five hundred years
later we find them as rulers in Pannonia, whence they invade Italy. They
had then been converted to Christianity. A hundred years after they had
become settled in North Italy, one of their Latin scholars wrote a
little treatise, De Origine Longobardorum, which begins in the
following manner: "In the name of our Lord Jesus Christ! Here begins the
oldest history of our Longobardian people. There is an island called
Skadan, far in the north. There dwelt many peoples. Among them was a
little people called the Vinnilians, and among the Vinnilians was a
woman by name Gambara. Gambara had two sons: one by name Ibor, the other
named Ajo. She and these sons were the rulers among the Vinnilians. Then
it came to pass that the Vandals, with their dukes Ambri and Assi,
turned against the Vinnilians, and said to them: 'Pay ye tribute unto
us. If ye will not, then arm yourselves for war!' Then made answer Ibor
and Ajo and their mother Gambara: 'It is better for us to arm ourselves
for war than to pay tribute to the Vandals'. When Ambri and Assi, the
dukes of the Vandals, heard this, they addressed themselves to Odin
(Godan) with a prayer that he should grant them victory. Odin answered
and said: 'Those whom I first discover at the rising of the sun, to them
I shall give victory'. But at the same time Ibor and Ajo, the chiefs of
the Vinnilians, and their mother Gambara, addressed themselves to Frigg
(Frea), Odin's wife, beseeching her to assist them. Then Frigg gave the
advice that the Vinnilians should set out at the rising of the sun, and
that the women should accompany their husbands and arrange their hair so
that it should hang like a beard under their chins. When the sky cleared
and the sun was about to rise, Frigg, Odin's wife, went to the couch
where her husband was sleeping and directed his face to the east (where
the Vinnilians stood), and then she waked him. And as he looked up he
saw the Vinnilians, and observed the hair hanging down from the faces of
their women. And then said he: 'What long-beards are they?' Then said
Frigg to Odin: 'My lord, as you now have named them, you must also give
them victory!' And he gave them victory, so that they, in accordance
with his resolve, defended themselves well, and got the upper hand. From
that day the Vinnilians were called Longobardians--that is to say,
long-beards. Then the Longobardians left their country and came to
Golaida, and thereupon they occupied Aldonus, Anthaib, Bainaib, and

In the days of Charlemagne the Longobardians got a historian by name
Paulus Diaconus, a monk in the convent Monte Cassino, and he was himself
a Longobardian by birth. Of the earliest history of his people he
relates the following: The Vinnilians or Longobardians, who ruled
successfully in Italy, are of Teutonic descent, and came originally from
the island Scandinavia. Then he says that he has talked with persons who
had been in Scandinavia, and from their reports he gives some facts,
from which it is evident that his informants had reference to Scania
with its extensive coast of lowlands and shallow water. Then he
continues: "When the population on this island had increased beyond the
ability of the island to support them, they were divided into three
parts, and it was determined by lot which part should emigrate from the
native land and seek new homes. The part whose destiny it became to
leave their native land chose as their leaders the brothers Ibor and
Ajo, who were in the bloom of manhood and were distinguished above the
rest. Then they bade farewell to their friends and to their country, and
went to seek a land in which they might settle. The mother of these two
leaders was called Gambara, who was distinguished among her people for
her keen understanding and shrewd advice, and great reliance was placed
on her prudence in difficult circumstances." Paulus makes a digression
to discuss many remarkable things to be seen in Scandinavia: the light
summer nights and the long winter nights, a maelstrom which in its
vortex swallows vessels and sometimes throws them up again, an animal
resembling a deer hunted by the neighbours of the Scandinavians, the
Scritobinians (the Skee[7] Finns), and a cave in a rock where seven men
in Roman clothes have slept for centuries (see Nos. 79-81, and No. 94).
Then he relates that the Vinnilians left Scandinavia and came to a
country called Scoringia, and there was fought the aforesaid battle, in
which, thanks to Frigg's help, the Vinnilians conquered the Vandals, who
demanded tribute from them.

The story is then told how this occurred, and how the Vinnilians got the
name Longobardians in a manner corresponding with the source already
quoted, with the one addition, that it was Odin's custom when he awoke
to look out of the window, which was open, to the east toward the rising
sun. Paulus Diaconus finds this Longobardian folk-saga ludicrous, not in
itself, but because Odin was, in the first place, he says, a man, not a
god. In the second place, Odin did not live among the Teutons, but among
the Greeks, for he is the same as the one called by the Romans Mercury.
In the third place, Odin-Mercury did not live at the time when the
Longobardians emigrated from Scandinavia, but much earlier. According to
Paulus, there were only five generations between the emigration of the
Longobardians and the time of Odoacer. Thus we find in Paulus Diaconus
the ideas in regard to Odin-Mercury which I have already called
attention to. Paulus thereupon relates the adventures which happened to
the Longobardians after the battle with the Vandals. I shall refer to
these adventures later on. They belong to the Teutonic mythology, and
reappear in mythic sources (see No. 112), but in a more original form,
and as events which took place in the beginning of time in a conflict
between the Asas and Vans on the one hand, and lower beings on the other
hand; lower, indeed, but unavoidable in connection with the well-being
of nature and man. This conflict resulted in a terrible winter and
consequent famine throughout the North. In this mythological description
we shall find Ajo and Ibor, under whose leadership the Longobardians
emigrated, and Hengist, under whom the Saxons landed in Britain.

It is proper to show what form the story about the Longobardian
emigration had assumed toward the close of the twelfth century in the
writings of the Danish historian Saxo Grammaticus. The emigration took
place, he says, at a time when a Danish king, by name Snoe, ruled, and
when there occurred a terrible famine. First, those starving had
resolved to kill all the aged and all children, but this awful resolve
was not carried out, thanks to a good and wise woman, by name Gambaruc,
who advised that a part of the people should emigrate. This was done
under the leadership of her sons Aggo and Ebbo. The emigrants came first
to Blekingia (Blekinge), then they sailed past Moringia (Moere) and came
to Gutland, where they had a contest with the Vandals, and by the aid of
the goddess Frigg they won the victory, and got the name Longobardians.
From Gutland they sailed to Rugen, and thence to the German continent,
and thus after many adventures they at length became masters of a large
part of Italy.

In regard to this account it must be remarked that although it contains
many details not found in Paulus Diaconus, still it is the same
narrative that has come to Saxo's knowledge. This Saxo also admits, and
appeals to the testimony of Paulus Diaconus. Paulus' Gambara is Saxo's
Gambaruc; Ajo and Ibor are Aggo and Ebbo. But the Longobardian monk is
not Saxo's only source, and the brothers Aggo and Ebbo, as we shall
show, were known to him from purely northern sources, though not as
leaders of the Longobardians, but as mythic characters, who are actors
in the great winter which Saxo speaks of.

The Longobardian emigration saga--as we find it recorded in the seventh
century, and then again in the time of Charlemagne--contains
unmistakable internal evidence of having been taken from the people's
own traditions. Proof of this is already the circumstance, that although
the Longobardians had been Christians for nearly 200 years when the
little book De Origine Longobardorum appeared, still the long-banished
divinities, Odin and Frigg, reappear and take part in the events, not as
men, but as divine beings, and in a manner thoroughly corresponding with
the stories recorded in the North concerning the relations between Odin
and his wife. For although this relation was a good and tender one,
judging from expressions in the heathen poems of the North (Voelusp., 51;
Vafthr., 1-4), and although the queen of heaven, Frigg, seems to have
been a good mother in the belief of the Teutons, this does not hinder
her from being represented as a wily person, with a will of her own
which she knows how to carry out. Even a Norse story tells how Frigg
resolves to protect a person whom Odin is not able to help; how she and
he have different favourites among men, and vie with each other in
bringing greater luck to their favourites. The story is found in the
prose introduction to the poem "Grimnismal," an introduction which in
more than one respect reminds us of the Longobardian emigration saga. In
both it is mentioned how Odin from his dwelling looks out upon the world
and observes what is going on. Odin has a favourite by name Geirrod.
Frigg, on the other hand, protects Geirrod's brother Agnar. The man and
wife find fault with each other's proteges. Frigg remarks about Geirrod,
that he is a prince, "stingy with food, so that he lets his guests
starve if they are many." And the story goes on to say that Geirrod, at
the secret command of Odin, had pushed the boat in which Agnar was
sitting away from shore, and that the boat had gone to sea with Agnar
and had not returned. The story looks like a parable founded on the
Longobardian saga, or like one grown in a Christian time out of the same
root as the Longobardian story. Geirrod is in reality the name of a
giant, and the giant is in the myth a being who brings hail and frost.
He dwells in the uttermost North, beyond the mythical Gandvik
(Thorsdrapa, 2), and as a mythical winter symbol he corresponds to king
Snoe in Saxo. His "stinginess of food when too many guests come" seems to
point to lack of food caused by the unfavourable weather, which
necessitated emigrations, when the country became over-populated. Agnar,
abandoned to the waves of the sea, is protected, like the Longobardians
crossing the sea, by Frigg, and his very name, Agnar, reminds us of the
names Aggo, Acho, and Agio, by which Ajo, one of the leaders of the
Longobardians, is known. The prose introduction has no original
connection with Grimnismal itself, and in the form in which we now
have it, it belongs to a Christian age, and is apparently from an author
belonging to the same school as those who regarded the giants as the
original inhabitants of Scandinavia, and turned winter giants like
Joekull, Snaer, &c., into historical kings of Norway.

The absolutely positive result of the Longobardian narratives written by
Longobardian historians is that the Teutonic race to which they belonged
considered themselves sprung, not from Troy or Asia, but from an island,
situated in the ocean, which washes the northern shores of the Teutonic
continent, that is to say, of Germany.

[Footnote 7: The snow-skate, used so extensively in the north of Europe,
is called Ski in the Norse, and I have taken the liberty of
introducing this word here and spelling it phonetically--skee, pl.
skees. The words snow-shoes, snow-skates, hardly describe sufficiently
these skees used by the Finns, Norsemen, and Icelanders. Compare the
English word skid, the drag applied to a coach-wheel.--Tr.]

Next: The Saxon And Swabian Migration Saga

Previous: The Result Of The Foregoing Investigations

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