930 every available spot had its tillers, among whom the Irish, the Swedes, and the Danes were well represented.1

The form of government adopted by the colony was, as we might have presumed, like the one for which the new-comers had vainly fought in the mother country, -an aristocratic or pagan republic. The noble pirates and successful robbers, who took care of their lower clients and governed their slaves, assembled at regular intervals at their "Things" and "Althings," made their laws by the majority of votes, and appointed their " lögmen" or justices and other officers of the whole administration. Quite a portion of the people had no vote to cast, for the villains were little better than serfs, and each one of the landed lords had his number of outlawed slaves; but in the course of time, and as Christianity advanced on the island, the lines dividing the social classes became more and more obliterated, and Iceland could boast that truly Christian democracy of which every citizen shares both the benefits and the burdens.2

It took, however, more than a century before this gradual improvement was accomplished, before the Christian religion had succeeded in mitigating the harsh spirit of the vikings towards their thralls, in teaching masters and servants their equality before God and law, and in inspiring into the hearts of all that new virtue of mutual care and brotherly love which afterwards animated every member of the new nation to freely contribute, each one in his own manner, towards the prosperity and the glory of their commonwealth. Then," says Sveinbjörnsson,3 "the republic of the

66

Reusch, vol. ii. p. 294 ; Gravier,

p. 26.

2 Maurer, Passim; Sveinbjörnsson, p. 1.

3 Hin forna Lögbók, p. 1.

Icelanders was flourishing and strong, happy with liberty, powerful with riches, governed by the wisest and best men; then they excelled in literary studies, especially in history and poetry, and grew wealthy by their commerce far and wide and by their thrift and husbandry at home; then they sought and settled new countries,-Greenland and the continent of America." This beautiful picture is copied from the older Icelandic law-digest, the Grágás.1

The conversion of the powerful Northmen in Iceland to our holy religion was not, as it seems to have been in their mother country, the effect of strong external influences nor of a sudden inward grace of God. Their first apostles were their very slaves, the unfortunate Christians whom the Scandinavians had dragged along when returning from their terrible raids in France, Spain, and Germany, and particularly from the British Isle and Ireland.2 Some of these have left their names on the roll of honor of Íslands Landnámabók or Register of the division of land. Here we read names that leave hardly a doubt of their owners' Irish, Christian origin,-such as Dufan, Dufgus, Dufthakr, Dufnjall, Kalman, Kylan, Kjaran, Kjallakr, Konall, Njall, Myrun, Myrgjol, and several more of the same import.3

The appellation of Patreksfjord, anciently given to one of Iceland's deep bays, is not less significant.*

The learned agree that there were a few Christians among the first colonists of Scandinavian Iceland, especially men and women of the Celtic race from the Hebrides Islands; some of whom, says Torfæus, de

scended from English and Irish kings and princes.1 A number of these took up their homesteads in the eastern portions of the island, probably among the ancient Papas who had ventured to remain at the arrival of the Northmen. At Kirkjubui or Churchvillage they formed a small community of their own, where they admitted the converted Scandinavian Ketill Fiflske, but would allow no pagans. One of the continuators of Ari Frode relates 2 that a certain Hildi wanted to go and settle among them, to prove the futility of the restriction upon pagans; but fell dead when entering the house. Olaf and Paulson ascribe to these exclusive settlements the fact that in the eastern districts, several words are still in use which do not belong to the Teutonic language.3

The number and social standing of the first Christians in Iceland received a considerable increase from the occasional arrival of leading Scandinavians who, through long residence or education among the Celts, had been converted to our holy religion.*

Thus had the powerful chieftain Ketill Flatnefr been baptized in Ireland together with all his family, one only of the sons excepted. Several of his children. afterwards went and settled in Iceland, the pagan Björn Austraeni, the Christian Helgi Bjóla, and three of their sisters, called Audhr Djupaudga, who immigrated with the whole of her family, Thorunn Hyrna, with her husband Helgi hinn Magri, and Jorunn Manvitsbrekka, with her husband Ketill Fiflske. Audhr is especially recommended as an exemplary convert

1 Maurer, S. 69; Baumgartner, S. 237; Torfæi Series reg. et dynast. Dan., cap. vi. p. 57, ap. Letronne, p. 142.

Landnámabók, pt. iv. ch. xi. p. 266 of the Islendinga Saegur, t. i.

Hin forna Lögbók sem nefnist
Grágás, p. xiv, n.; Beauvois, La
Découverte, p. 32, n. 1.
* Baumgartner, S. 218.

for teaching her children in religion and preserving with her pagan brother the friendliest relations; but her brother Helgi is said to have jumbled together the Christian and the pagan faith. One of Ketill's nephews, Örlyggr the Old, who had been educated in the Hebrides under a bishop named Patrick, also came over to Iceland, in company with his pagan brother Thordhr Skeggi. He had taken with him an iron bell, a missal, and blessed earth; and he built at Esjuberg, a short distance to the northeast of Reikjavik, the first Christian church of Scandinavian Iceland, which was dedicated under the invocation of St. Columba or "Kolumkylla.” 2

2

Another important arrival was that of Aeda the Magnanimous, widow of the viking Olaf, who captured Dublin and subjugated a considerable portion of Ireland. After the death of her husband, Aeda first moved to the Hebrides, then to Scotland and the Orkneys. Finally she landed in Iceland, where she passed the first winter with her brother Björn in Bjarnarhaven. She used to make her prayers at "Krossholum," Cross-island, where she erected several crosses, for she was a fervent Christian. With her came several distinguished men who, being captured by the Northmen, were now reduced to the condition of thralls. Among these was Vivil, born of a rich family. Aeda set him free and gave him the homestead of Vivilsdale where he lived. His sons were Thorgeir and Thorbjörn, of whom we shall hear again.3

Two more Northmen, Jörundr the Christian and Asolfr Alskikk or Aslik, should here be remembered as special features of the growing Christian community

of Iceland. They both retired, with ten more companions, to live, far away from all pagan society, a monastic life, near Eyjafialls in the district of Rangarthing. A church was afterwards built in honor of St. Columba, as a memorial of Asolfr.1

There were thus a considerable number of Christians from different countries settled in the northern republic, but their children were not educated in the purity of the faith; and, in company with the pagans, they practised the most absurd superstitions. No wonder, for it is clearly stated that there were no bishops nor priests in the land before the year 981,2 in which the first missionary, the Saxon Bishop Frederic, arrived.

a season.

Thorvaldr Kodhranson, surnamed " Vídhförli" or the Far-away-Sailor, an Icelandic viking, met in Saxony with Bishop Frederic and was by him converted to the true faith and baptized, and he remained with him for Then Thorvald bade the bishop accompany him to Iceland, to baptize his father and mother and others of his kinsmen, who would, he said, abide by his advice; and the bishop consented. Thus the Kristni Saga. They were not disappointed in their sanguine anticipations. After having made many conversions, they built two churches during the year 984, and Frederic continued his successful labors until the year following, in which he sailed back to Germany.*

The second known missionary of Iceland was the German or Flemish priest called Dankbrand or Theobrand, sent out by the Norwegian king, Olaf Tryggvason, in the year following his accession, 996. This

1 Beauvois, Origines, p. 9; ref. to Landnámabók, pt. i. ch. xv. p. 50; Maurer, S. 30.

Baumgartner, S. 257; Moosmüller,
S. 48.

* Moosmüller, S. 48, ref. to the

Baumgartner, S. 219; Beauvois, Hungrvaka Saga; Torfæus, GronOrigines, p. 9. landia Antiqua, cap. iii. p. 15;

3

Reeves, p. 180, n. 61; Maurer; Reeves, p. 180, n. 61.