in Norway will put all the land under him, after the fashion that Gorm the Old did in Denmark, or Eric at Upsala.' The messengers deemed this a dreadfully proud-spoken answer, and asked her what she thought would come of such an one, for Harold was so mighty a man that his asking was good enough for her. But although she had replied to their saying otherwise than they would, they saw no likelihood, for this while, of bearing her along with them against her will, so they made ready to fare back again. When they were ready and the folk followed them out, Gyda said to the messengers -- `Now tell to King Harold these my words: -- I will only agree to be his lawful wife upon the condition that he shall first, for sake of me, put under him the whole of Norway, so that he may bear sway over that kingdom as freely and fully as King Eric over the realm of Sweden, or King Gorm over Denmark; for only then, methinks, can he be called king of a people.' Now his men came back to King Harold, bringing him the words of the girl, and saying she was so bold and heedless that she well deserved the king should send a greater troop of people for her, and put her to some disgrace. Then answered the king. `This maid has not spoken or done so much amiss that she should be punished, but the rather should she be thanked for her words. She has reminded me,' said he, `of somewhat that it seems wonderful I did not think of before. And now,' added he, `I make the solemn vow, and take who made me and rules over all things, to witness that never shall I clip or comb my hair until I have subdued all Norway with scatt, and duties, and lordships; or, if not, have died in the seeking.' Guttorm gave great thanks to the king for his oath, saying it was "royal work fulfilling royal rede." The new and strange government that Harold tried to enforce -- nothing less than the feudal system in a rough guise - -- which made those who had hitherto been their own men save at special times, the king's men at all times, and laid freemen under tax, was withstood as long as might be by the sturdy Norsemen. It was only by dint of hard fighting that he slowly won his way, until at Hafrsfirth he finally crushed all effective opposition. But the discontented, "and they were a great multitude," fled oversea to the outlands, Iceland, the Faroes, the Orkneys, and Ireland. The whole coast of Europe, even to Greece and the shores of the Black Sea, the northern shores of Africa, and the western part of Asia, felt the effects also. Rolf Pad-th'-hoof, son of Harold's dear friend Rognvald, made an outlaw for a cattle-raid within the bounds of the kingdom, betook himself to France, and, with his men, founded a new people and a dynasty.
Iceland had been known for a good many years, but its only dwellers had been Irish Culdees, who sought that lonely land to pray in peace. Now, however, both from Norway and the Western Isles settlers began to come in. Aud, widow of Olaf the White, King of Dublin, came, bringing with her many of mixed blood, for the Gaedhil (pronounced "Gael", Irish) and the Gaill (pronounced "Gaul", strangers) not only fought furiously, but made friends firmly, and often intermarried. Indeed, the Westmen were among the first arrivals, and took the best parts of the island -- on its western shore, appropriately enough. After a time the Vikings who had settled in the Isles so worried Harold and his kingdom, upon which they swooped every other while, that he drew together a mighty force, and fell upon them wheresoever he could find them, and followed them up with fire and sword; and this he did twice, so that in those lands none could abide but folk who were content to be his men, however lightly they might hold their allegiance. Hence it was to Iceland that all turned who held to the old ways, and for over sixty years from the first comer there was a stream of hardy men pouring in, with their families and their belongings, simple yeomen, great and warwise chieftains, rich landowners, who had left their land "for the overbearing of King Harold," as the "Landnamabok"[7] has it. "There also we shall escape the troubling of kings and scoundrels", says the "Vatsdaelasaga". So much of the best blood left Norway that the king tried to stay the leak by fines and punishments, but in vain.
As his ship neared the shore, the new-coming chief would leave it to the gods as to where he settled. The hallowed pillars of the high seat, which were carried away from his old abode, were thrown overboard, with certain rites, and were let drive with wind and wave until they came ashore. The piece of land which lay next the beach they were flung upon was then viewed from the nearest hill-summit, and place of the homestead picked out. Then the land was hallowed by being encircled with fire, parcelled among the band, and marked out with boundary-signs; the houses were built, the "town" or home-field walled in, a temple put up, and the settlement soon assumed shape. In 1100 there were 4500 franklins, making a population of about 50,000, fully three- fourths of whom had a strong infusion of Celtic blood in them. The mode of life was, and is, rather pastoral than aught else. In the 39,200 square miles of the island's area there are now about 250 acres of cultivated land, and although there has been much more in times past, the Icelanders have always been forced to reckon upon flocks and herds as their chief resources, grain of all kinds, even rye, only growing in a few favoured places, and very rarely there; the hay, self-sown, being the only certain harvest. On the coast fishing and fowling were of help, but nine-tenths of the folk lived by their sheep and cattle. Potatoes, carrots, turnips, and several kinds of cabbage have, however, been lately grown with success. They produced their own food and clothing, and could export enough wool, cloth, horn, dried fish, etc., as enabled them to obtain wood for building, iron for tools, honey, wine, grain, etc, to the extent of their simple needs. Life and work was lotted by the seasons and their changes; outdoor work -- fishing, herding, hay-making, and fuel- getting -- filling the long days of summer, while the long, dark winter was used in weaving and a hundred indoor crafts. The climate is not so bad as might be expected, seeing that the island touches the polar circle, the mean temperature at Reykjavik being 39 degrees.
The religion which the settlers took with them into Iceland -- the ethnic religion of the Norsefolk, which fought its last great fight at Sticklestead, where Olaf Haraldsson lost his life and won the name of Saint -- was, like all religions, a compound of myths, those which had survived from savage days, and those which expressed the various degrees of a growing knowledge of life and better understanding of nature. Some historians and commentators are still fond of the unscientific method of taking a later religion, in this case christianity, and writing down all apparently coincident parts of belief, as having been borrowed from the christian teachings by the Norsefolk, while all that remain they lump under some slighting head. Every folk has from the beginning of time sought to explain the wonders of nature, and has, after its own fashion, set forth the mysteries of life. The lowest savage, no less than his more advanced brother, has a philosophy of the universe by which he solves the world-problem to his own satisfaction, and seeks to reconcile his conduct with his conception of the nature of things. Now, it is not to be thought, save by "a priori" reasoners, that such a folk as the Northmen -- a mighty folk, far advanced in the arts of life, imaginative, literary -- should have had no further creed than the totemistic myths of their primitive state; a state they have wholly left ere they enter history. Judging from universal analogy, the religion of which record remains to us was just what might be looked for at the particular stage of advancement the Northmen had reached. Of course something may have been gained from contact with other peoples -- from the Greeks during the long years in which the northern races pressed upon their frontier; from the Irish during the existence of the western viking-kingdoms; but what I particularly warn young students against is the constant effort of a certain order of minds to wrest facts into agreement with their pet theories of religion or what not. The whole tendency of the more modern investigation shows that the period of myth-transmission is long over ere history begins. The same confusion of different stages of myth- making is to be found in the Greek religion, and indeed in those of all peoples; similar conditions of mind produce similar practices, apart from all borrowing of ideas and manners; in Greece we find snake-dances, bear-dances, swimming with sacred pigs, leaping about in imitation of wolves, dog-feasts, and offering of dogs' flesh to the gods -- all of them practices dating from crude savagery, mingled with ideas of exalted and noble beauty, but none now, save a bigot, would think of accusing the Greeks of having stolen all their higher beliefs. Even were some part of the matter of their myths taken from others, yet the Norsemen have given their gods a noble, upright, great spirit, and placed them upon a high level that is all their own.[8] From the prose Edda the following all too brief statement of the salient points of Norse belief is made up: -- "The first and eldest of gods is hight Allfather; he lives from all ages, and rules over all his realm, and sways all things great and small; he smithied heaven and earth, and the lift, and all that belongs to them; what is most, he made man, and gave him a soul that shall live and
