just, and brought it without guile to the issue of the sword, went by the very manner of his death to a better place. The Father of the Slain wanted him, and he was welcomed by the Valkyries, by Odin's corse-choosers, to the festive board in Valhalla. In every point of view, therefore, war and battle was a holy thing, and the Northman went to the battlefield in the firm conviction that right would prevail. In modern times, while we appeal in declarations of war to the God of Battles, we do it with the feeling that war is often an unholy thing, and that Providence is not always on the side of strong battalions. The Northman saw Providence on both sides. It was good to live, if one fought bravely, but it was also good to die, if one fell bravely. To live bravely and to die bravely, trusting in the God of Battles, was the warrior's comfortable creed.
But this feeling was also shown in private life. When two tribes or peoples rushed to war, there Odin, the warrior's god, was sure to be busy in the fight, turning the day this way or that at his will; but he was no less present in private war, where in any quarrel man met man to claim or to defend a right. There, too, he turned the scale and swayed the day, and there too an appeal to arms was regarded as an appeal to heaven. Hence arose another right older than all law, the right of duel—of wager of battle, as the old English law called it. Among the Northmen it underlaid all their early legislation, which, as we shall see, aimed rather at regulating and guiding it, by making it a part and parcel of the law, than at attempting to check at once a custom which had grown up with the whole faith of the people, and which was regarded as a right at once so time-honoured and so holy.
Thirdly, we must never forget that, as it is the Christian's duty to forgive his foes, and to be patient and long-suffering under the most grievous wrongs so it was the heathen's bounden duty to avenge all wrongs, and most of all those offered to blood relations, to his kith and kin, to the utmost limit of his power. Hence arose the constant blood-feuds between families, of which we shall hear so much in our story, but which we shall fail fully to understand, unless we keep in view, along with this duty of revenge, the right or property which all heads of houses had in their relations. Out of these twofold rights, of the right of revenge and the right of property, arose that strange medley of forbearance and blood-thirstiness which stamps the age. Revenge was a duty and a right, but property was no less a right; and so it rested with the father of a family either to take revenge, life for life, or to forego his vengeance, and take a compensation in goods or money for the loss he had sustained in his property. Out of this latter view arose those arbitrary tariffs for wounds or loss of life, which were gradually developed more or less completely in all the Teutonic and Scandinavian races, until every injury to life or limb had its proportionate price, according to the rank which the injured person bore in the social scale. These tariffs, settled by the heads of houses, are, in fact, the first elements of the law of nations; but it must be clearly understood that it always rested with the injured family either to follow up the quarrel by private war, or to call on the man who had inflicted the injury to pay a fitting fine. If he refused, the feud might be followed up on the battlefield, in the earliest times, or in later days, either by battle or by law. Of the latter mode of proceeding, we shall have to speak at greater length farther on; for the present, we content ourselves with indicating these different modes of settling a quarrel in what we have called the patriarchal state.
A fourth great principle of his nature was the conviction of the worthlessness and fleeting nature of all worldly goods. One thing alone was firm and unshaken, the stability of well-earned fame. "Goods perish, friends perish, a man himself perishes, but fame never dies to him that hath won it worthily." "One thing I know that never dies, the judgment passed on every mortal man." Over all man's life hung a blind, inexorable fate, a lower fold of the same gloomy cloud that brooded over Odin and the Æsir. Nothing could avert this doom. When his hour came, a man must meet his death, and until his hour came he was safe. It might strike in the midst of the highest happiness, and then nothing could avert the evil, but until it struck he would come safe through the direst peril. This fatalism showed itself among this vigorous pushing race in no idle resignation. On the contrary, the Northman went boldly to meet the doom which he felt sure no effort of his could turn aside, but which he knew, if he met it like a man, would secure him the only lasting thing on earth—a name famous in songs and story. Fate must be met then, but the way in which it was met, that rested with a man himself, that, at least, was in his own power; there he might show his free will; and thus this principle, which might seem at first to be calculated to blunt his energies and weaken his strength of mind, really sharpened and hardened them in a wonderful way, for it left it still worth everything to a man to fight this stern battle of life well and bravely, while its blind inexorable nature allowed no room for any careful weighing of chances or probabilities, or for any anxious prying into the nature of things doomed once for all to come to pass. To do things like a man, without looking to the right or left, as Kari acted when he smote off Gunnar's head in Earl Sigurd's hall, was the Northman's pride. He must do them openly too, and show no shame for what he had done. To kill a man and say that you had killed him, was manslaughter; to kill him and not to take it on your hand was murder. To kill men at dead of night was also looked on as murder. To kill a foe and not bestow the rights of burial on his body by throwing sand or gravel over him, was also looked on as murder. Even the wicked Thiostolf throws gravel over Glum in our Saga, and Thord Freedmanson's complaint against Brynjolf the unruly was that he had buried Atli's body badly. Even in killing a foe there was an open gentlemanlike way of doing it, to fail in which was shocking to the free and outspoken spirit of the age. Thorgeir Craggeir and the gallant Kari wake their foes and give them time to arm themselves before they fall upon them; and Hrapp, too, the thorough Icelander of the common stamp, "the friend of his friends and the foe of his foes," stalks before Gudbrand and tells him to his face the crimes which he has committed. Robbery and piracy in a good straightforward wholesale way were honoured and respected; but to steal, to creep to a man's abode secretly at dead of night and spoil his goods, was looked upon as infamy of the worst kind. To do what lay before him openly and like a man, without fear of either foes, fiends, or fate; to hold his own and speak his mind, and seek fame without respect of persons; to be free and daring in all his deeds; to be gentle and generous to his friends and kinsmen; to be stern and grim to his foes, but even towards them to feel bound to fulfil all bounden duties; to be as forgiving to some as he was unyielding and unforgiving to others. To be no truce-breaker, nor talebearer nor backbiter. To utter nothing against any man that he would not dare to tell him to his face. To turn no man from his door who sought food or shelter, even though he were a foe—these were other broad principles of the Northman's life, further features of that steadfast faithful spirit which he brought with him to his new home....
Daily Life in Njal's Time.
In the tenth century the homesteads of the Icelanders consisted of one main building, in which the family lived by day and slept at night, and of out-houses for offices and farm-buildings, all opening on a yard. Sometimes these out-buildings touched the main building, and had doors which opened into it, but in most cases they stood apart, and for purposes of defence, no small consideration in those days, each might be looked upon as a separate house.
The main building of the house was the stofa, or sitting and sleeping room. In the abodes of chiefs and great men, this building had great dimensions, and was then called a skáli, or hall. It was also called eldhús, or eldáskáli, from the great fires which burned in it.... It had two doors, the men's or main door, and the women's or lesser door. Each of these doors opened into a porch of its own, andyri, which was often wide enough, in the case of that into which the men's door opened, as we see in Thrain's house at Grit water, to allow many men to stand in it abreast. It was sometimes called forskáli. Internally the hall consisted of three divisions, a nave and two low side aisles. The walls of these aisles were of stone, and low enough to allow of their being mounted with ease, as we see happened both with Gunner's skáli, and with Njal's. The centre division or nave on the other hand, rose high above the others on two rows of pillars. It was of timber, and had an open work timber roof. The roofs of the side aisles were supported by posts as well as by rafters and cross-beams leaning against the pillars of the nave. It was on one of these cross-beams, after it had fallen down from the burning roof, that Kari got on to the side wall and leapt out, while Skarphedinn, when the
