The literary history of Iceland, in the early ages of the republic, is of a most interesting character. When we consider the limited population of the country, and the many disadvantages under which they labored, their literature is the most remarkable on record. The old Icelanders, from the tenth to the sixteenth century, through a period in the history of the world when little intellectual light beamed from the surrounding nations, were as devoted and ardent workers in the fields of history and poetry as any community in the world, under the most favorable circumstances. Previous to the present century, the learned world seemed to consider the writings of the Icelanders as almost unworthy of notice. With the discovery through old manuscripts that the early voyages of the Icelanders extended to the American coast, there was an interest aroused, and curiosity was excited to learn the entire history of this energetic and intellectual race. Springing from the old Norse, or Norwegian stock, they carried the language and habits of their ancestors with them to their island home. During a period of nearly one thousand years, since the first settlement of the country, the Icelandic has undergone less change—with perhaps one exception—than any language now spoken. Though a very large number of our English words are derived direct from the Icelandic, yet the most learned and indefatigable of our lexicographers, both in England and America, have acknowledged their ignorance of this language. Through the labors of Professors Rask, Rafn, and Müller, M. Mallett, Mr. Finn Magnusen, and others, the language and literature of this country is now open to us.

The writings of the early Icelanders are principally Eddas and Sagas. The Eddas are the heroic poems of the day, and describe the deeds and prowess of heroes and warriors; and some of them abound in mythological machinery to an extent quite equal to the writings of Homer and Virgil. The two principal Eddas are known as the Poetic, or Elder Edda, and the Younger, or Prose Edda. The Sagas are historical writings, give a picture of the public and private life of the Icelanders, their manners and customs, feuds, combats, voyages, and discoveries, biography of eminent persons, and such a description of their national and social state, as enables us to see the character and habits of the people during the early years of the Icelandic Republic.

The ELDER EDDA consists of thirty-nine poems, and is ascribed to SÆMUND SIGFUSSON, surnamed FRODE, or, “the learned.” He flourished at the close of the eleventh, and beginning of the twelfth century; was educated at the Universities of France and Germany, and returned to Iceland, and became the parish priest of Oddi, a village near the foot of Mt. Hekla. He devoted himself to the education of youth, deciphering Runic manuscripts, and the cultivation of letters. Some suppose that he was only the author of one of these poems; that he found the others in manuscript, or obtained them from oral tradition. In proof of this, one only—the Sólar-ljóth—Lay of the Sun—contains the least allusion to Christianity. All the others bear marks of greater antiquity than the eleventh century.

The PROSE, or YOUNGER EDDA, was written many years subsequent to the Elder Edda. It contains a complete system of Scandinavian Mythology, all, or nearly all, derived from the Elder.

The account of the Mythology of the Northmen in the former chapters, is principally from Mallett’s account of the younger Edda,—Bishop Percy’s translation. Snorri Sturlason, one of the most remarkable men in the annals of Iceland, is said to be the writer and compiler of the younger Edda. The prominent incidents of his life give a striking picture of the manners of the age in which he lived. This was several generations later than the time of Sæmund Frode. Snorri was born at Hvam, in Myra Sysla, in the year 1178. He was a historian and poet, as well as a powerful political chieftain, and at one time the wealthiest man in Iceland. During his life he was twice elected Supreme Magistrate, or President of the Republic. At three years of age, he was taken into the care of John Lopston, of Oddi, grandson of Sæmund Frode, and lived with him till he was twenty years of age. He flourished in a stormy period, and led a turbulent and ambitious life. He received an excellent education from his foster-father, and turned every favorable circumstance to his own advantage. Appreciating the adage, that “money is power,” he married Herdisa, the daughter of a priest called Bersi the Rich—a very enviable surname, which, no doubt, enabled the reverend gentleman to brave the bulls and decrees of popes and councils, and take to himself a wife—who brought him a very considerable fortune. If we judge by the career of Snorri, Christianity had not, at this period, much improved the character of the Icelanders. We have the same turbulent and sanguinary scenes, the same loose conduct of the women, and the perfidy and remorseless cruelty of the men, as in Pagan times. Snorri lived twenty-five years with Herdisa, obtained a divorce, married a rich heiress, quarreled with a son and daughter of his first wife respecting pecuniary matters, had a number of illegitimate, or, rather, adulterine children, and was finally murdered by three of his sons-in-law and a step-son. Three of his illegitimate daughters were married to men of rank, and in more respects than one, were like the daughters of Lear. Their husbands were obliged to get rid of them by suing for legal divorces, on account of their loose conduct. One of them, Ingjibjörg, married a second time, but was again divorced, and became notorious, even in Iceland, for her debaucheries.[[35]] By his marriages, his learning, shrewdness, and ambition, Snorri became the most wealthy and powerful man in the country, and, for some time the political head of the state. We are told that sometimes he made his appearance at the national assembly with eight or nine hundred men in his train. His ambition was literary, as well as political, and his celebrity was not confined to his own country. He visited Norway, composed and recited a poem in praise of Hacon, a powerful jarl; and strengthened his position at home by an alliance with neighboring chiefs on the continent. Like the emperors of Rome, he constructed a sumptuous bath of cut stone and cement, which, to this day, is called Snorri-laug, or Snorri’s Bath. It is circular, and spacious enough to swim in. It is supplied with hot water from a spouting fountain or geyser, by a conduit over five hundred feet in length. Though more than six hundred years have passed since it was built, it is in good repair at the present day, and has been used as a temporary bathing-place by some modern travelers.

After a period of unexampled prosperity, Snorri began to experience the frowns of fortune. His avarice, ambition, and turbulent disposition, made him unpopular at home, and embroiled him in quarrels with neighboring chiefs and rulers. Gissur Thorvaldsen, formerly his son-in-law, was ordered by Hacon, king of Norway, to make him a prisoner, and bring him before the king; and if he could not take him alive, to bring him dead. Having an eye on his estates, Thorvaldsen assassinated him, on the night of the 22d of September, 1241, and immediately took possession of his property. Snorri fell in the 63d year of his age. A letter in the Runic character, was sent to him, a few hours before his death, warning him of his danger; but we are told, notwithstanding his great learning and extensive acquaintance with the antiquities and literature of the country, that he could not decipher it. In addition to his poetical and other works, he was author and compiler of the HEIMSKRINGLA, or “Chronicle of the Kings of Norway,” a historical work of great interest and celebrity.

A bare recital of the titles of the different poems forming the Eddas, would be of little interest. One was entitled the VÖLUSPA—Völu-spá, The Song of the Prophetess. Another is the Háva-mál,[[36]] and contains a complete code of Odinic morality; and, as will be seen by the following extracts, translated by Bishop Percy, are, many of them, worthy of a christian age and a christian people. We will close this chapter, and our account of the Literature and Mythology of the early Icelanders, by the following quotations from the Old Eddaic poem, the HÁVAMÁL:

1. Consider and examine well all your doors before you venture to stir abroad; for he is exposed to continual danger, whose enemies lie in ambush, concealed in his court.

3. To the guest who enters your dwelling with frozen knees, give the warmth of your fire; he who hath traveled over the mountains, hath need of food and well-dried garments.

4. Offer water to him who sits down at your table; for he hath occasion to cleanse his hands; and entertain him honorably and kindly, if you would win from him friendly words, and a grateful return.