and so forth; which was still sung, with other “rimur,” or ballads, in the Faroes, at the end of the last century. Professor Rafn has inserted it, because it talks of Vinland as a well-known place, and because the brothers are sent by the princess to slay American kings; but that Rime has another value. It is of a beauty so perfect, and yet so like the old Scotch ballads in its heroic conception of love, and in all its forms and its qualities, that it is one proof more, to any student of early European poetry, that we and these old Norsemen are men of the same blood.

If anything more important than is told by Professor Rafn and Mr. Black2 be now known to the antiquarians of Massachusetts, let me entreat them to pardon my ignorance. But let me record my opinion that, though somewhat too much may have been made in past years of certain rock-inscriptions, and so forth, on this side of the Atlantic, there can be no reasonable doubt that our own race landed and tried to settle on the shore of New England six hundred years before their kinsmen, and, in many cases, their actual descendants, the august Pilgrim Fathers of the seventeenth century. And so, as I said, a Scandinavian dynasty might have been seated now upon the throne of Mexico. And how was that strange chance lost? First, of course, by the length and danger of the coasting voyage. It was one thing to have, like Columbus and Vespucci, Cortes and Pizarro, the Azores as a halfway port; another to have Greenland, or even Iceland. It was one thing to run south-west upon Columbus’s track, across the Mar de Damas, the Ladies’ Sea, which hardly knows a storm, with the blazing blue above, the blazing blue below, in an ever-warming climate, where every breath is life and joy; another to struggle against the fogs and icebergs, the rocks and currents of the dreary North Atlantic. No wonder, then, that the knowledge of Markland, and Vinland, and Whiteman’s Land died away in a few generations, and became but fireside sagas for the winter nights.

But there were other causes, more honourable to the dogged energy of the Norse. They were in those very years conquering and settling nearer home as no other people—unless, perhaps, the old Ionian Greeks—conquered and settled.

Greenland, we have seen, they held—the western side at least—and held it long and well enough to afford, it is said, 2,600 pounds of walrus’ teeth as yearly tithe to the Pope, besides Peter’s pence, and to build many a convent, and church, and cathedral, with farms and homesteads round; for one saga speaks of Greenland as producing wheat of the finest quality. All is ruined now, perhaps by gradual change of climate.

But they had richer fields of enterprise than Greenland, Iceland, and the Faroes. Their boldest outlaws at that very time—whether from Norway, Sweden, Denmark, or Britain—were forming the imperial life-guard of the Byzantine Emperor, as the once famous Varangers of Constantinople; and that splendid epoch of their race was just dawning, of which my lamented friend, the late Sir Edmund Head, says so well in his preface to Viga Glum’s Icelandic Saga, “The Sagas, of which this tale is one, were composed for the men who have left their mark in every corner of Europe; and whose language and laws are at this moment important elements in the speech and institutions of England, America, and Australia. There is no page of modern history in which the influence of the Norsemen and their conquests must not be taken into account—Russia, Constantinople, Greece, Palestine, Sicily, the coasts of Africa, Southern Italy, France, the Spanish Peninsula, England, Scotland, Ireland, and every rock and island round them, have been visited, and most of them at one time or the other ruled, by the men of Scandinavia. The motto on the sword of Roger Guiscard was a proud one:

Appulus et Calaber, Siculus mihi servit et Afer.

Every island, says Sir Edmund Head, and truly—for the name of almost every island on the coast of England, Scotland, and Eastern Ireland, ends in either ey or ay or oe, a Norse appellative, as is the word “island” itself—is a mark of its having been, at some time or other, visited by the Vikings of Scandinavia.

Norway, meanwhile, was convulsed by war; and what perhaps was of more immediate consequence, Svend Fork-beard, whom we Englishmen call Sweyn—the renegade from that Christian Faith which had been forced on him by his German conqueror, the Emperor Otto II.—with his illustrious son Cnut, whom we call Canute, were just calling together all the most daring spirits of the Baltic coasts for the subjugation of England; and when that great feat was performed, the Scandinavian emigration was paralysed, probably, for a time by the fearful wars at home. While the king of Sweden, and St. Olaf Tryggvason, king of Norway, were setting on Denmark during Cnut’s pilgrimage to Rome, and Cnut, sailing with a mighty fleet to Norway, was driving St. Olaf into Russia, to return and fall in the fratricidal battle of Stiklestead—during, strangely enough, a total eclipse of the sun—Vinland was like enough to remain still uncolonised. After Cnut’s short-lived triumph—king as he was of Denmark, Norway, England, and half Scotland, and what not of Wendish Folk inside the Baltic—the force of the Norsemen seems to have been exhausted in their native lands. Once more only, if I remember right, did “Lochlin,” really and hopefully send forth her “mailed swarm” to conquer a foreign land; and with a result unexpected alike by them and by their enemies. Had it been otherwise, we might not have been here this day.

Let me sketch for you once more—though you have heard it, doubtless, many a time—the tale of that tremendous fortnight which settled the fate of Britain, and therefore of North America; which decided—just in those great times when the decision was to be made—whether we should be on a par with the other civilised nations of Europe, like them the “heirs of all the ages,” with our share not only of Roman Christianity and Roman centralisation—a member of the great comity of European nations, held together in one Christian bond by the Pope—but heirs also of Roman civilisation, Roman literature, Roman Law; and therefore, in due time, of Greek philosophy and art. No less a question than this, it seems to me, hung in the balance during that fortnight of autumn, 1066.

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