LITMIR.BIZ

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flows from the teats of the she-goat Heidhrun. The meat Odin has on his board he gives to his two wolves, Geri and Freki, and he needs no meat, wine is to him both meat and drink; ravens twain sit on his shoulders, and say into his ear all tidings that they see and hear; they are called Huginn and Muninn (mind and memory); them sends he at dawn to fly over the whole world, and they come back at breakfast-tide, thereby becomes he wise in many tidings, and for this men call him Raven's-god. Every day, when they have clothed them, the heroes put on their arms and go out into the yard and fight and fell each other; that is their play, and when it looks toward mealtime, then ride they home to Valhall and sit down to drink. For murderers and men forsworn is a great hall, and a bad, and the doors look northward; it is altogether wrought of adder-backs like a wattled house, but the worms' heads turn into the house, and blow venom, so that rivers of venom run along the hall, and in those rivers must such men wade forever." There was no priest-class; every chief was priest for his own folk, offered sacrifice, performed ceremonies, and so on.

      In politics the homestead, with its franklin-owner, was the unit; the "thing", or hundred-moot, the primal organisation, and the "godord", or chieftainship, its tie. The chief who had led a band of kinsmen and followers to the new country, taken possession of land, and shared it among them, became their head-ruler and priest at home, speaker and president of their Thing, and their representative in any dealings with neighbouring chiefs and their clients. He was not a feudal lord, for any franklin could change his "godord" as he liked, and the right of "judgment by peers" was in full use. At first there was no higher organisation than the local thing. A central thing, and a speaker to speak a single "law" for the whole island, was instituted in 929, and afterwards the island was divided in four quarters, each with a court, under the Al-thing. Society was divided only into two classes of men, the free and unfree, though political power was in the hands of the franklins alone; "godi" and thrall ate the same food, spoke the same tongue, wore much the same clothes, and were nearly alike in life and habits. Among the free men there was equality in all but wealth and the social standing that cannot be separated therefrom. The thrall was a serf rather than a slave, and could own a house, etc., of his own. In a generation or so the freeman or landless retainer, if he got a homestead of his own, was the peer of the highest in the land. During the tenth century Greenland was colonised from Iceland, and by end of the same century christianity was introduced into Iceland, but made at first little difference in arrangements of society. In the thirteenth century disputes over the power and jurisdiction of the clergy led, with other matters, to civil war, ending in submission to Norway, and the breaking down of all native great houses. Although life under the commonwealth had been rough and irregular, it had been free and varied, breeding heroes and men of mark; but the "law and order" now brought in left all on a dead level of peasant proprietorship, without room for hope or opening for ambition. An alien governor ruled the island, which was divided under him into local counties, administered by sheriffs appointed by the king of Norway. The Al-thing was replaced by a royal court, the local work of the local things was taken by a subordinate of the sheriff, and things, quarter-courts, trial by jury, and all the rest, were swept away to make room for these "improvements", which have lasted with few changes into this century. In 1380 the island passed under the rule of Denmark, and so continues. (9) During the fifteenth century the English trade was the only link between Iceland and the outer world; the Danish government weakened that link as much as it could, and sought to shut in and monopolise everything Icelandic; under the deadening effect of such rule it is no marvel that everything found a lower level, and many things went out of existence for lack of use. In the sixteenth century there is little to record but the Reformation, which did little good, if any, and the ravages of English, Gascon, and Algerine pirates who made havoc on the coast; (10) they appear toward the close of the century and disappear early in the seventeenth. In the eighteenth century small-pox, sheep disease, famine, and the terrible eruptions of 1765 and 1783, follow one another swiftly and with terrible effect. At the beginning of the present century Iceland, however, began to shake off the stupor her ill-hap had brought upon her, and as European attention had been drawn to her, she was listened to. Newspapers, periodicals, and a Useful Knowledge Society were started; then came free trade, and the "home-rule" struggle, which met with partial success in 1874, and is still being carried on. A colony, Gimli, in far-off Canada, has been formed of Icelandic emigrants, and large numbers have left their mother-land; but there are many co-operative societies organised now, which it is hoped will be able to so revive the old resources of the island as to make provision for the old population and ways of life. There is now again a representative central council, but very many of the old rights and powers have not been yet restored. The condition of society is peculiar absence of towns, social equality, no abject poverty or great wealth, rarity of crime, making it easy for the whole country to be administered as a co-operative commonwealth without the great and striking changes rendered necessary by more complicated systems.

      Iceland has always borne a high name for learning and literature; on both sides of their descent people inherited special poetic power. Some of older Eddaic fragments attest the great reach and deep overpowering strength of imagination possessed by their Norse ancestors; and they themselves had been quickened by a new leaven. During the first generations of the "land-taking" a great school of poetry which had arisen among the Norsemen of the Western Isles was brought by them to Iceland. (11) The poems then produced are quite beyond parallel with those of any Teutonic language for centuries after their date, which lay between the beginning of the ninth and the end of the tenth centuries. Through the Greenland colony also came two, or perhaps more, great poems of this western school. This school grew out of the stress and storm of the viking life, with its wild adventure and varied commerce, and the close contact with an artistic and inventive folk, possessed of high culture and great learning. The infusion of Celtic blood, however slight it may have been, had also something to do with the swift intense feeling and rapidity of passion of the earlier Icelandic poets. They are hot-headed and hot-hearted, warm, impulsive, quick to quarrel or to love, faithful, brave; ready with sword or song to battle with all comers, or to seek adventure wheresoever it might be found. They leave Iceland young, and wander at their will to different courts of northern Europe, where they are always held in high honour. Gunnlaug Worm-tongue (12) in 1004 came to England, after being in Norway, as the saga says:—"Now sail Gunnlaug and his fellows into the English main, and come at autumntide south to London Bridge, where they hauled ashore their ship. Now, at that time King Ethelred, the son of Edgar, ruled over England, and was a good lord; the winter he sat in London. But in those days there was the same tongue in England as in Norway and Denmark; but the tongues changed when William the Bastard won England, for thenceforward French went current there, for he was of French kin. Gunnlaug went presently to the king, and greeted him well and worthily. The king asked him from what land he came, and Gunnlaug told him all as it was. 'But,' said he, 'I have come to meet thee, lord, for that I have made a song on thee, and I would that it might please thee to hearken to that song.' The king said it should be so, and Gunnlaug gave forth the song well and proudly, and this is the burden thereof—

      "'As God are all folk fearing

       The fire lord King of England,

       Kin of all kings and all folk,

       To Ethelred the head bow.'

      The king thanked him for the song, and gave him as song-reward a scarlet cloak lined with the costliest of furs, and golden-broidered down to the hem; and made him his man; and Gunnlaug was with him all the winter, and was well accounted of.

      The poems in this volume are part of the wonderful fragments which are all that remain of ancient Scandinavian poetry. Every piece which survives has been garnered by Vigfusson and Powell in the volumes of their "Corpus", where those who seek may find. A long and illustrious line of poets kept the old traditions, down even to within a couple centuries, but the earlier great harvest of song was never again equalled. After christianity had entered Iceland, and that, with other causes, had quieted men's lives, although the poetry which stood to the folk in lieu of music did not die away, it lost the exclusive hold it had upon men's minds. In a time not so stirring, when emotion was not so fervent or so swift, when there was less to quicken the blood, the story that had before found no fit expression but in verse, could stretch its limbs, as it were, and be told in prose. Something of Irish influence is again felt in this new departure and that marvellous new growth, the saga, that came from it, but is little more than an influence.

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