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Page:The Finding of Wineland the Good.djvu/227

(1) It has been claimed that the Icelandic discovery attained a practical result through the imparting of information to those to whom the discovery of America has been generally ascribed, and notably to Columbus and the Cabots. The tendency to qualify Columbus' fame as the original discoverer dates from the time of Ortelius, while the effort to show that his first voyage was influenced by information which he received from Icelandic sources was, perhaps, first formulated in extenso within the present century The theory that Columbus obtained definite information from Icelandic channels rests, after all, upon the following vague letter, which is cited by Columbus' son in the biography of his father, as follows:

'In the month of February, of the year 1477, I sailed one hundred leagues beyond the island of Tile, the southern portion of which is seventy-three degrees removed from the equinoctial, and not sixty-three, as some will have it; nor is it situated within the line which includes Ptolemy's west, but is much further to the westward; and to this island, which is as large as England, the English come with their wares, especially those from Bristol. And at the time when I went thither the sea was not frozen, although the tides there are so great that in some places they rose twenty-six fathoms, and fell as much. It is, indeed, the fact that that Tile, of which Ptolemy makes mention, is situated where he describes it, and by the moderns this is called Frislanda .'

John and Sebastian Cabot are supposed, by similar theorists, to have derived knowledge

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 of the Icelandic discovery through the English, and especially the Bristol trade with Iceland. These theories do not require further consideration here, since they have no bearing on the primitive history of the Wineland discovery.

(2) Lpgsggumenn [sing. Iggspgumaðr], lit. law-saying men, publishers of the laws. The office was introduced into Iceland contemporaneously with the adoption of the law code of Ulfliot [Úlfljótr], and the establishment of the Althing [Popular Assembly] in the year 930, and was, probabl}', modelled after a similar Norwegian office. It was the duty of the 'lawsayer ' to give judgment in all causes which were submitted to him, according to the common law established by the Althing. The ' law-sayer ' appears to have presided at the Althing, where it was his custom to regularly announce the laws. From this last, his most important, function called 'law-saying' [Iggsaga], the office received its name. From the time of its adoption, throughout the continuance of the Commonwealth, the office was elective, the incumbent holding office for a limited period [three years] although he was eligible for reelection. [Vigfusson, Diet. s. v., states that during the first hundred years the law-speakers were elected for life.]

(3) Little is known of Rafn beyond his genealogy, which is given in Landnáma, Ft. 1 1, ch. xxi, and again in Sturlunga Saga I, ch. vii [Vigfusson's ed. p. 5]. Rafn was distantly related to Ari Marsson and Leif Ericsson. His ancestor, Steinolf the Short [Steinólfr hinn lági], was the brother of Thorbiorg, Ari Marsson's grandmother, and through the same ancestor, Steinolf, Rafn was remotely connected with Thiodhild, Leif Ericsson's mother.

(4) By this Thorfinn, the second earl of that name, is probably meant, i. e. Thorfinn Sigurd's son. ' He was the most powerful of all the Orkney earls. * * * Thorfinn was five 3'ears old when the Scotch king, Malcolm, his maternal grandfather, gave him the title of earl, and he continued earl for seventy years. He died in the latter days of Harold Sigurdsson,' [ca. a.d. 1064].

(5) It is recorded in Icelandic Annals [Annales regii, Skálholt, Gottskalk's, and Flatey Annals] that King Olaf Tr3'ggvason eftected the Christianization of Halogaland in the j'ear 999. In this year, according to the Saga of Olaf Trj'ggvason in ' Heimskringla,' ' King Olaf came with his men the same autumn to Drontheim, and betook himself to Nidaros, where he established himself for the -inter; ' and in the same place we read, ' Leif, the son of Eric the Red, he who first settled Greenland, was come that summer from Greenland to Norway; he waited upon King Olaf, accepted Christianity, and spent the winter with King Olaf.' In the spring following, and hence in the spring of the year 1000, for Olaf was killed in the autumn of that 3'ear, ' King Olaf sent Leif Ericsson to Greenland to proclaim Christianity there, and he sailed that summer to Greenland. He rescued at sea a ship's crew of men who were in


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 desperate straits, and were clinging to a wreck, and he then found Wineland the Good.' [Heimskringla, ed. Unger, pp. 192, 196, 204.] The preponderance of evidence certainly points to the year 1000 as the year of Leifs discovery.

(6) Húsa-snotro-tré, ht. ' house-neat-wood.' The word húsa-snotra is of infrequent occurrence, and its exact significance has given rise to widely diverging opinions. Saxo Grammaticus renders it ' gubernaculum,' in an excerpt from Arrow-Odd's Saga [Book v, of Historia Danica, ed. P. E. Muller, Copenh. 1839, vol. ii. p. 251]. Torfæus, in his ' Historia Vinlandias ' [p. 28], renders the word ' coronis; ' ' vir quidam Bremensis coronidem ejus [husasnotra habetur] licitabat,' leaving us in doubt as to what he meant by 'coronis;' it may be conjectured, however, that he had in mind the same meaning which was subsequently given to the word by Biorn Haldorsen, in his dictionary, namely, ' coronis domus.' WerlauiF [Sjonbolae ad geographiam medii ævi, ex monumentis Islandicis, p. 14] translated the word, as it occurs in this passage, ' scopæ.' ' Fertur Thorfinnum Karlsefni scopas ex ligno sibi aptasse.' Vigfusson [Diet. s. v.] defines the word, 'house-neat,' 'house-cleaner,' inclining evidently to WerlaufTs interpretation, but quoting Finn Magnusen as having suggested the translation 'broom.' Fritzner [Diet. s. v.] defines the word 'a weather-vane, or other ornament, at the point of the gable of a house or upon a ship.' This interpretation of Fritzner's is confirmed by Dr. Valt/r Guðmundsson, in a critical study of the meaning of the word, wherein he shows the close relationship existing between the probable specific names for the parts connected with the ornamented point, occasionally vane-capped, both upon the peak of the house-gable and the peculiarly carved prow of the ship. That the names should have been used interchangeably for the similar object, in both house and ship, is the less remarkable, since we read of a portion of a ship's prow having been removed from a vessel and placed above the principal entrance of a house, that is, in some part of the gable-end of the dwelling

(7) This passage is somewhat obscure. It may, perhaps, indicate that the 'house-neatwood ' was obtained at Stream-firth, although it is stated in general terms in Flatey Book that the 'house-neat-wood' came from Wineland. If the meaning is, as suggested in this passage, that the 'house-neat' was hewed to the northward of Hop, the only intelligible interpretation of the following clause would seem to be that, although Karlsefni attained the region which corresponded with Leifs accounts of Wineland, he did not succeed, on account of the hostility of the natives which compelled him to beat a retreat, in accomplishing a thorough exploration of the country, nor was he able to carry back with him any of the products of the land. This author, it will be noted, records only the two voyages described in the Saga of Eric the Red, namely, Leifs voyage of discovery, and Karlsefni's voyage of exploration.

(8) Lit. the Uplanders, i.e. the people of the Norwegian Oplandene; a name given to a district in Norway comprising a part of the eastern inland counties.

(9) Olaf the White is called in the Eyrbyggja Saga 'the greatest warrior-king in the western sea,' [mestr herkonungr fyrir vestan haf]. This expedition, in which he effected the capture of Dublin, appears to have been made about the year 852. [Cf. Munch, Norske


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Variants Notes


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 mortal before him. But the organs of sprites are so fine, so ethereal, that they can retain, while in their own form, no clear or lasting impression of objects, and Rubezahl well knew that it was necessary for him to assume some bodily shape ere he could so realize that of the fair image he gazed upon, by passing it through the chamber of the eyes, as to fix it in his imagination. He therefore took the shape of a great raven, and flying towards the lovely group, perched on a tall ash that overshadowed the waterfall. But, alas! this expedient by no means answered the purpose, for he now saw everything with the eyes of a raven; so that a nest of wood-mice would have been far more interesting to him than all the handsome women in the world,—the thoughts and desires of the soul taking their form and pressure entirely from the body in which it is placed.

This psychological reflection no sooner occurred to the gnome than he hastened to remedy the blunder he had committed. The raven flew away into the wood, and there became a handsome young man, by which means alone, the spirit knew, could he attain a perfect idea of female beauty. In a moment there sprung up in his bosom sensations he had never before experienced; all his thoughts took a new flight; a pleasing commotion agitated the region of the heart, and aspirations found a place there of which he knew not even the name. An irresistible


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8

streets. Long before noon there was a large gathering of children, some of them accompanied by their mothers, awaiting the opening of the doors.”

''Well, I am not interested in internationalism. This country is good enough for me.''

Is that so? Say: Are you taking a share in the Moscow-Windau-Rydinsk Railway?

“No, where is that?”

My dear friend, where that railway runs has nothing to do with you. What you have to do is simply to take a share, and then go and have a good time whilst the Russian railway workers, whom you do not know, working in a country you never saw, speaking a language you don't understand, earn your dividends by the sweat of their brows.

Curious, ain't it?

We Socialists are always talking about the international solidarity of labor, about the oneness of our interests all over the world, and ever and anon working off our heaving chests a peroration on the bonds of fraternal sympathy which should unite the wage slaves of the capitalist system.

But there is another kinds of bond—Russian railway bonds—which join, not the workers, but the idlers of the world in fraternal sympathy, and which creates among the members of the capitalist class a feeling of identity and interest, of international solidarity, which they don't


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Runo XLVIX]

And the lot spoke words most faithful,

And the signs made answer truly,

For they said the sun was hidden,

And the moon was also sunken,

Deep in Pohjola’s stone mountain,

And within the hill of copper.

Väinämöinen, old and steadfast,

Uttered then the words which follow:

“I to Pohjola must journey,

On the path of Pohja’s children,

And will bring the moon to shining,

And the golden sun to shining.”

Forth he journeyed, and he hastened

Unto Pohjola’s dark regions,

And he walked one day, a second,

And at length upon the third day

Came in view the gate of Pohja,

And appeared the rocky mountains.

Then with all his strength he shouted,

As he came to Pohja’s river,

“Bring me here a boat directly

Which shall take me o’er the river.”

As his shouting was not heeded,

And no boat for him provided,

Wood into a heap he gathered,

And the dead twigs of a fir-tree.

On the shore he made a fire,

And thick clouds of smoke rose upward;

To the sky the flame rose upward,

In the air the smoke ascended.

Louhi, Pohjola’s old Mistress

Came herself unto the window,

And, at the sound’s opening gazing,

Then she spoke the words which follow:

“What’s the flame that’s burning yonder,

Where the Sound of Saari opens?

For a camp too small I think it,

But ’tis larger than a fisher’s.”

Then the son of Pohja’s country

Hurried out into the open,

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Rh perorate about but which is most potent and effective notwithstanding.

You do not fully recognize the fact that the internationality of Socialism is at most but a lame and halting attempt to create a counterpoise to the internationality of capitalism. Yet so it is.

Here is a case in point. The Moscow-Windau-Rydinsk railway is, as its name indicates, a railway running, or proposed to be run, from one part of Russia to another. You would think that that concerned the Russian people only, and that our patriotic capitalist class, always so ready to declare against the working class Socialists with international sympathies, would never look at it or touch it.

You would not think that Ireland, for example—whose professional patriots are forever telling the gullible working men that Ireland will be ruined for the lack of capital and enterprise—would be a good country to find money in to finance a Russian railway.

Yet, observe the fact. All the Dublin papers of Monday, June 12, 1899, contained the prospectus of this far away Russian railway, offered for the investment of Irish capitalists, and offered by a firm of London stockbrokers who are astute enough not to waste money in endeavoring to catch fish in waters where they were not in the habit of biting freely.

And in the midst of the Russian revolution the agents of the Czar succeeded in obtaining almost unlimited treasures in the United States to pay the expenses of throttling the infant Liberty.


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Translation:Likutei Moharan/13

"Ashrei haam (Happy is the people) that knows the shofar's blast; God, in the light of Your countenance they shall go."

(Psalms 89:16)

[Divine Providence]
Drawing complete Divine providence is impossible, unless one first shatters the desire for money. Its shattering is achieved through charity.

For it is taught in the Zohar (III,224a): A ruach descends to allay the burning of the heart. When the ruach (wind) descends, the heart receives it with the rejoicing of the Levitical song.

"Ruach" corresponds to [giving] charity, which is [indicative of] a "generous ruach (spirit)." With this [ruach], the burning desire for money is cooled. This corresponds to (Psalms 76:13), "He shall cut off the ruach of the noblemen" = because the ruach lessens the desire for nobility and wealth.

"The Levitical song" corresponds to engaging honestly in the give-and-take of business. He is happy with his lot and does not run to get rich. This is because song corresponds to the give-and-take, as is written, "Take up a song and give a timbrel" (Psalms 81:3). [And] "rejoicing" refers to the one who is happy with his lot.

And this is the aspect of the incense, it binds the heart's burning with the ruach. This is the meaning of, "Incense makes the heart rejoice" (Proverbs 27:9). It also corresponds to (Deuteronomy 33:10), "They shall place incense in your af (nostrils)," because the aspect of incense nullifies the [curse]: "By the sweat of your af you will eat [bread]" (Genesis 3:19).

This likewise corresponds to the revelation of Mashiach, at which time the lust for money will be eliminated. As it is written (Isaiah 2:20), "On that day man will throw out his idols of silver and his idols of gold." It is also (Lamentations 4:20), "The ruach (breath) of our af, the mashiach (anointed) of God."

And, as long as there is this worshipping of money in the world, there is charon af (burning anger) in the world (cf. Sifri 13:18). But, to the extent that this form of idolatry is nullified, so is the burning anger eliminated, as in, "The ruach of our af, the anointed of God." Lovingkindness is then drawn down into the world, as in (Psalms 18:51), "He does chesed (lovingkindness) for His anointed."

When this chesed is revealed, daat (holy knowledge) - through which the House is built - is drawn down. This corresponds to (Psalms 5:8), "But as for me, with an abundance of Your lovingkindness will I come to Your House." As it is written in the Zohar (III, 220b): And the right side... it has been readied for building the Holy Temple. This is because knowledge is the aspect of House, as our Sages taught: When someone has daat, it is as if the Holy Temple was built... (Berakhot 33a).

[Hidden Ancient One]
{"A wise man ascends the city of the strong, and brings down the mighty in which it trusts" (Proverbs 21:22).}

And, this is the aspect of Torah revelation of the Future. It is brought in the Zohar (III, 152a) that in the Future, the Torah of the Hidden Ancient One will be revealed. This is because the essence of receiving the Torah is through the intellect - which is Moshe-Mashiach, as in, "A wise man ascends the city of the strong."

A person possessing the aspect of Moshe-Mashiach is capable of receiving the Torah and can draw down the Torah's emanating light in order to teach other people. For the revelation of the Torah comes from a unification of the Holy One and His Divine Presence. As it is written (Proverbs 1:8), "Hear, my son, the instruction of your father, and do not forsake the Torah of your mother." [And it is taught:] "Your father" alludes to the Holy One, and "your mother" alludes to Knesset Yisrael (Zohar II, 85a).

Their unification is brought about through the elevation of the Jewish souls in the aspect of feminine waters, as in (Proverbs 11:30), "He that takes souls is wise." And through this unification, the Torah is born. Thus, when the wise man ascends with the souls - this being "A wise man ascends the city of the strong" - through this [he] "brings down the mighty in which it trusts."

[RatZOn ♦ will]
Now, the soul is the aspect of will.

For each and everyone of these people who comes to the wise man of the generation has some [good] will. The tzaddik takes all the wills and ascends with them. And afterwards, [he] "brings down the mighty in which it trusts." This corresponds to (Ezekiel 1:14), "And the living creatures ratzo vashov (run and return)" - "ratzo" in the elevation of the souls, "and shov" in the return of the souls with a revelation of Torah.

This is what is brought in the Tikkuney Zohar (Tikkun #70, p.109a): Ratzo is Nuriel, vashov is Metat, the Minister of the Countenance. Nuriel is a nur (candle) that is lit (Zohar I, 23b) - burning with a desire for money. Vashov is Metat, Sar Hapanim (Minister of the Countenance). He is hinted to in the name MoShE, who is himself Mashiach / the "ruach of our nostrils" through which the burning [desire] is allayed.

{"Happy is the people shekakhah (that such is the case) for them" (Psalms 144:15).}

And this is: "SheKaKhaH" has the same numerical value as MoShE (Zohar III, 111b). He m'ShaKeKh (allays) the [desire for] "idols of silver and gold."

RatZO is RatZOn (will), which is the soul. Vashov is Moshe, who receives the Torah.

[Power of Vision]
And, by drawing down Torah, Divine providence is drawn down [to the world]. This is because the Torah consists of T-N-T-A: {Te'amim (cantillations), Nekudot (vowel points), Tagin (crowns) and Aotiyot (letters)}. These are the three colors of the eye and the pupil.

This is why the Torah begins with the word BeRAiShIT: RAShel is there, BaT is there (Tikkuney Zohar #4, p.18a). "Rashei" is "These are the rashei (heads) of their fathers' houses" (Exodus 6:14), for the [three] patriarchs correspond to the three colors of the eye. "Bat is there" refers to the bat (pupil) of the eye.

We find therefore that as a result of the wise man's bringing Torah, he brings the power-of-vision of the Holy One's providence upon us. And each person, to the extent that he is close to the Torah, accordingly has God's providence upon him.

This is because the faculty of visual perception primarily [operates as follows]: As a result of its striking the object being observed, the power-of-vision ricochets to the eyes and the sighted object is then pictured in the eyes. The eyes thus see the observed object, because the faculty of sight brings the object into the eyes.

If, however, the object being observed is distant, then before the power-of-vision reaches the object it becomes diffused in the atmosphere and obscured. It does not reach the object being observed with any force, and consequently the power-of-vision does not ricochet in the eyes. And so the eyes do not see.

This is because seeing essentially depends upon the striking, as in (Psalms 80:15), "O return, look from heaven and see." The look with which we are looked upon from heaven should return; it should return by means of the striking. The power-of-vision should return to His eyes. And then, "and see" - for the seeing comes from a return of the looking.

This corresponds to "And the living creatures run and return." "And the living creatures" alludes to the Torah, which is life. "Run" is the aspect of looking down from Above; "and return" is the power-of-vision striking the observed object, ricocheting to the eyes, and being pictured in the eyes. For the eyes are like a polished mirror in which is reflected whatever stands opposite it.

Thus, by virtue of our being close to the Torah, we are close to the power-of-vision. Because of this, the power-of-vision returns to His eyes and we are reflected and pictured in His eyes.

But the gentiles, by virtue of their being distant from the Torah, are distant from His providence and His providence does not reach them with force. Consequently, His providence upon the gentile nations is with [only] partial seeing, corresponding to “run,” whereas His providence upon us is complete.

[Visions of God]
'''{“Now it came to pass… that the heavens were opened and I saw visions of God…. Also out of the midst of it came the likeness of four living creatures…. They had the face of an adam (man), the face of an aryeh (lion)… the face of a shor (ox)… and the face of a nesher (eagle)…. And the living creatures run and return…. And when the living creatures move, the ofanim (wheels) go… for the spirit of the living creatures is in the wheels…. And above the firmament that is over their heads is the likeness of a kisay (throne), in appearance like a sapphire stone. And upon the likeness of the throne is a likeness, in appearance like an adam, up above it” (Ezekiel 1). }''' Now, this is the tikkun (rectification) of the Upper Chariot and the Lower Chariot. Through the wise man who takes the souls and ascends with them “and brings down the mighty in which it trusts,” the two Chariots are rectified.

For in the aspect of soul, there are four living creatures, a throne and one who sits on the throne.

ARYeh (lion) in the aspect of soul corresponds to (Song of Songs 5:1), “ARYsy mory (I gathered my myrrh) with my spice.” “MoRy” corresponds to “MaRat (bitterness of) soul” (1 Samuel 1:10), as in, “For her soul is bitter within her” (2 Kings 4:27). This indicates a blemish of the soul, a flaw of the will. When a person wants some object of desire, this will is a flaw and is bitter for the soul.

And now, when this person comes with his soul and his will to the wise man of the generation, and the wise man of the generation takes all the wills and gathers them together one with another in order to elevate them as above, then he also gathers together all the wills and souls which have fallen. This is the aspect of aryeh: it connotes of gathering; he gathers together the bitterness of the soul—i.e., the blemish of the soul. [And this is] “with my spice”—with the good will, which gives off a pleasant fragrance.

Shor (ox) in the aspect of soul is the clear light added to the soul because of the coming together, the uniting of the soul’s fragments. Then, the soul shines even more. For when the will does not shine, then the soul is in the aspect of “the soul hungers” (Psalms 107:9).

The essence of the hunger [that a person feels] stems from a lack of light. As our Sages taught: “He made you suffer and let you go hungry, and He fed you the manna” (Deuteronomy 8:3) —from here we learn that a blind man is never satiated (Yoma 74b). This is because satiation essentially comes from the light that one sees with his eyes. But, because he does not see, his soul—his will—is never fulfilled, for “Better is the sight of the eyes than the wandering of the soul” (Ecclesiastes 6:9).

However, when he purifies his soul with the clearness of the light, then, “[He has satisfied the longing soul] and the hungry soul He has filled with goodness” (Psalms, ibid.). This corresponds to (Isaiah 58:11), “And He will satiate your soul with clearness.” This is the aspect of ShoR: it connotes gazing, corresponding to “… the sight of the eyes than the wandering of the soul.”

Nesher (eagle) in the aspect of soul is the renewal which the soul experiences when it ascends in the aspect of eybur (pregnancy). This is the aspect of nesher: “Your youth is renewed like that of the eagle” (Psalms 103:5).

Adam (man) in the aspect of soul corresponds to (Genesis 2:7), “And the adam became a living soul.” For “the adam” indicates impoverished and wealthy, as is written (Genesis 1:26), “Let us make man in our image”—wealthy; “in our likeness”—impoverished (Zohar, Introduction p.13b).

Now, when the souls come together, they are then in the aspect of adam ; souls great and small, corresponding to impoverished and wealthy.

Ofanim (wheels) are the bodies. For the body’s main functioning comes only from the life-force in the soul. The soul exhibits its functioning through the limbs of the body, whereas the body has no movement of its own. Everything happens because of the soul’s powers.

KiSay (throne) in the aspect of soul is the wise man’s soul, which is nitKaSeh (concealed). This corresponds to (Proverbs 3:15), “[The wise man’s soul] is more precious than PNiNiM (pearls),” {about which our Sages expounded: More precious than the High Priest who entered liPhNi v’liPhNiM (the innermost sanctum) (Sotah 4b).} Because the soul of the wise man is so precious, it is concealed in the innermost sanctum and all the souls become her garb.

And, [finally,] the adam who sits on the throne is the knowledge of the wise man, for “Also, that the soul be without daat is not good” (Proverbs 19:2).

There are also the four living creatures in [the aspect of] Torah. Aryeh [is] in the Torah, for the Torah is called “might,” and “what is mightier than a lion?” (Judges 14:18). ShoR in the Torah is alluded to in (Proverbs 8:16), “By me sarim yaSoRu (rulers rule).” Nesher in the Torah is the aspect of new Torah insights, as alluded in, “… renewed like that of the eagle.” Adam in the Torah is alluded to in (Numbers 19:14), “This is the Torah: a man!” The [Torah] has lenient and strict applications, corresponding to “impoverished” and “wealthy.”

Kisay in the aspect of Torah are those things which the Ancient of Days kisah (Pesachim 119a) —they conceal themselves within the stories of the Torah. The one who sits on the throne is the Ancient of Days [Himself], as in (Daniel 7:9), “The Ancient of Days did sit.” [Finally,] ofanim in Torah are themselves the bodies of law.

And this is the story brought in Taanit (23b) about Rabbi Yonah:

'When the world was in need of rain, he said, “I will go and purchase a zuz worth of eybura'' (grain).” [Instead,] he would stand in a deep place, a concealed place, covered in sackcloth. And this would cause the rains to come.'''

When the world was in need of rain — In other words, [in need] of Torah, as in (Deuteronomy 32:2), “My teaching shall drop like rain.”

He said, I will go and purchase a zuz worth of eybura (grain) — EYBUR corresponds to EB RaYU. Eb alludes to allaying; rayu is the aspect of burning; zuza corresponds to the desire for money. In other words, he went to allay the [burning] desire for money.

he would stand in a deep place — Having allayed the desire for money, he merited a “deep place.” This is the aspect of lovingkindness, as in the way “the sun-lit spots appear deeper than the shaded spots” (Shavuot 6b). And lovingkindness is the light of day, as is written (Psalms 42:9), “God will command His lovingkindness in the daytime.” And through the lovingkindness he was worthy of building the House, the aspect of intellect, as above. And this is:

a concealed place — This refers to the Holy Temple, which is the intellect, as is written (Proverbs 11:2), “But with the concealed (modest) is wisdom.”

covered in a sackcloth — This alludes to taking the souls in order to elevate them, as mentioned above: “He that takes souls is wise.” The encompassing of the souls is known as a SaK (sack), for “they delight in the ShaKya (drink) of the brook.” This corresponds to, “And He shall satiate your soul with clearness.” And through this:

the rains to come — He drew down Torah, as in, “… and brings down the mighty in which it trusts.”

[Shin]
However, a person must continuously ask for and seek out a wise man such as this. And he should ask of God that he merit finding such a wise man who will gather together the souls—as in, “He that takes souls is wise”—and elevate them, and then bring them down with Torah. For even the wise man himself cannot do this with one intellect. These are two [separate] intellects: gathering the souls is one intellect,  is another intellect. This corresponds to the shin of three heads and the shin of four heads. The two [forms of the] shin are the two intellects.

'Rabbah bar bar Chanah recounted: Seafarers told me that between one wave and another there are three hundred miles, and the height of each gal'' (wave) is three hundred miles. Once, we were traveling on the orcha (way), when a wave lifted us up until we saw the marvata (resting place) of a small star. It was equivalent to the area needed to plant forty measures of mustard bizra (seed). Had we been lifted up any higher, we would have been kalah (consumed) by the hevel (vapor). One wave called out to its neighbor, saying: “Perhaps you left over meeday (something) in this world which you have not flooded? I will come and destroy it.” Said the other, “Go, see the great power of your Master. Even a hairsbreadth of the chol (sand) cannot be e’var (crossed over).” As is written (Jeremiah 5:22), “Do you not fear Me? says God…”''' (Bava Batra 73a).

Rashbam:

between one wave and another - because we will soon be told that one wave called out to its neighbor, we are now informed that it was from a distance of three hundred miles that it heard it's neighbor's call: a wave lifted us up - higher than its own height, it threw us up to the heavens; or alternatively, the vapor of the heavens was so great that it extended nearly the full five hundred years which separate the heavens from the earth:  the resting place - a lying position:  of a small star - the smallest of the small stars:  seed - the bet zera (seeded area) of 40 measures of mustard, which is more abundant than all other seeds:  consumed by the vapor - burned by the heat of the star:  One wave called out - it raised its voice, that is, it cried out; similar to "deep calls to deep, to the voice..." It seems this refers to those angels in charge of [the waves]: Perhaps you left something of this world - because it had risen up so high, it seemed as though it had gone past the seashore and flooded the world:  and destroy it - because of the generation's sins:  Said the other - one wave to its neighbor:  Go, see the great power of your Master - In other words, I do not have permission to go beyond:  Even a hairsbreadth of the sand - I cannot go past the sand's shoreline even the width of a strand's worth:  As is written, Do you not fear Me? - the Talmud made this remark [and not Rabbah bar bar Chanah]:

♦

Seafarers — This alludes to those who draw the sea of Torah to this world.

Between one wave and another there is  (three hundred) miles — This corresponds to the abovementioned shin.

and the height of each gal (wave) are  (three hundred) miles — This is the second shin mentioned above.

{In other words, the two intellects: the intellect of gathering the souls, and the intellect of elevating the souls in order to drawn down Torah. These two intellects of the tzaddik, he being the true wise man, correspond to the two [forms of the] shin. } The gallim (waves) are the souls, as alluded in (Isaiah 10:30), “Lift up your voice, Batgallim”—she is the bat (daughter) of the patriarchs (Sanhedrin 94b).

Between one wave and another — These are the wise men, who are between one wave and another. That is, they unite all the souls, as in, “He that takes souls is wise.”

three hundred miles — This corresponds to one shin.

and the height of each wave is three hundred miles — In other words, to elevate the souls. This corresponds to the other shin.

Once, we were traveling on the orcha (way) — That is, we went in to rouse a unification, which is called ORaCh, as in (Psalms 139:3), “… ORChi (my going on the way) and my laying down.”

when a wave lifted us up — In other words, they lifted up the souls Above, corresponding to, “A wise man ascends the city of the strong.”

until we saw the marvata (resting place) of a small star — That is, we brought about an upper unification. [The word] maRVata alludes to unification, as in, “… my going on the way and RiV’ee (my laying down).” At the time of unification, the Divine Presence is called a small star. As is brought in the Zohar (III, 191a): Out of love, [the Divine Presence] becomes a small point, and in so doing unites with her husband. See there.

It was equivalent to the area needed to plant forty measures of mustard bizra (seed) — As is brought in the Zohar (III, 249b): That creature, when she becomes pregnant, she closes up. She is unable to give birth, until a snake comes and bites her pudendum. This causes it to open and blood emerges. And [the snake] drinks the blood. This is the aspect of the mustard seed —i.e., “a drop of blood the size of a mustard seed” that emerges from her because of the bite in the bet zera (womb). Thus, Rashbam explains BiZRa as Bet ZeRa. Afterwards, she gives birth. This  the Torah, as mentioned earlier. This Torah then travels for forty days. This corresponds to “the other creatures which total forty,” ten on each side, as explained there (ibid.). This is the aspect of forty measures, corresponding to the forty creatures, which are the forty days of the Torah.

Had we been lifted up any higher, we would have been kalah (consumed) by the hevel (vapor) — For, “There is a hevel (vanity) which transpires on earth: there are tzaddikim who receive according to the deeds of the wicked…” (Ecclesiastes 8:14). Because of this hevel, many have cast off religion; they see that “the righteous man has it bad and the wicked man has it good” (Berakhot 7a). But, if many souls would have been lifted up, then certainly we would have been KaLa —similar to KuLa (made easier)— from the vapor —from this hevel. Then this vanity would not be so troublesome for [the peoples of] the world.

'One wave called out to its neighbor: My friend, perhaps you left over MeeDay'' (something) of this world which you have not flooded? I will come and destroy it — In other words, later on, when all these souls return from “pregnancy”—and, because they were united, the love between them grew—they inspire each other, and say to one another, and remind one another: “My brother, perhaps you left over' some MeeDah'' (character trait) which still rules over you and that you cannot overcome?”

I will come and destroy it — That is, “I will assist you in ridding yourself of it.” And he answered him:

Go, see the great power of your master — This is the wise man, as mentioned above. See the great power he has.

Even a hairsbreadth of the chol (sand) cannot be crossed over — Rashbam explains: “I cannot go past the sand’s shoreline even the width of a strand’s worth.” This means as follows: “You ask me if I have perhaps left over character trait of this world which I’ve not yet rectified. You should know, my friend, that I am still immersed in all the desires and have not yet gone even a hairsbreadth out of the chol (profane) into holiness.” And certainly, someone who is on a spiritual level such as this:

cannot be E’VaR (crossed over) — In other words, it is impossible for him to attain the abovementioned aspect of EyBuR (pregnancy). Yet, despite this,

Go, see the great power of your master. This is the power of the wise man. His power is so great that he even lifted up my soul in [the aspect of] pregnancy.

[Benevolences]
And this is the explanation [of the opening verse]: {“Ashrei haam (Happy is the people) that knows teruah (the shofar’s blast); YHVH (God), in the light of Your countenance they shall go.”}

AShRei haam — This alludes to Divine providence, .

that knows teruah (the shofar’s blast) — This [teruah] corresponds to Yaakov, who is an aspect of charity, as in (Psalms 99:4), “You execute justice and charity in Yaakov.”

YHVH — This is the aspect of the HaVaYaH, the aspect of benevolences.

in the light of Your countenance — This is the intellect, as is written (Ecclesiastes 8:1), “A man’s wisdom causes his face to shine.”

they shall go — These are the souls, corresponding to “the going of the soul.”

[Reb Noson writes:] In addition to the above, I’ve found a manuscript of the Rebbe’s relating to this lesson. However, all that I found was a piece of the page and only the conclusion appears there. The opening of the lesson is missing. This is [what was found]:

… the Torah, which is an aspect of sight/ T-N-T-A, as above. “All flesh… together” corresponds to the gathering of the souls, all of them, as in, “He that takes souls is wise.” [This has been] mentioned above. “For the mouth of God has spoken”—all this is accomplished through the generous spirit. This is “the mouth of God,” as our Sages taught: “In your mouth” (Deuteronomy 23:24) —this is charity (Rosh HaShanah 6a). {End of fragment.}

It is clear that he brought the verse (Isaiah 40:5), “And the glory of God will be revealed, and all flesh will see it together; for the mouth of God has spoken,” and then taught the above discourse as an explanation of this verse. But, because of our many sins, the explanation of the opening part of the verse is missing. * * '''“And the glory of God will be revealed, all flesh will see it together; for the mouth of God has spoken” (Isaiah 40:5). And the glory of God — This is wisdom, as in (Proverbs 3:35), “The wise will inherit glory.” This corresponds to the Holy Temple, as is written (Jeremiah 17:12), “The glorious throne, exalted from the beginning, is the place of our Temple.” And through this: all flesh will see it together' — “See it” alludes to drawing down of the Torah, which is an aspect of sight/ T-N-T-A'', as above. “All flesh… together” corresponds to the gathering of the souls, all of them, as in, “He that takes souls is wise.” [This has been] mentioned above. for the mouth of God has spoken — All this is accomplished through the generous spirit. This is “the mouth of God,” as our Sages taught: “In your mouth”—this is charity (Rosh HaShanah 6a).

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Credit to Translators
This text is being typed in wikisource but the original translation from the Hebrew was done by Moshe Mykoff and Symcha Bergman and can be found in the LIKUTEY MOHARAN SET (15 volumes). The set also includes annotations by Chaim Kramer and is considered the first authoritative translation of Rebbe Nachman’s magnum opus, containing all his major lessons. Presented with facing Hebrew text, full explanatory notes, source references and supplementary information, plus a variety of charts which assist the reader with kabbalistic teachings found in the text. Volume 1 contains Reb Noson’s introduction to the original work, brief biographies of Rebbe Nachman and Reb Noson, and a bibliography. Published by Breslov Research Institute in Jerusalem in 1993 & 2012 by editors: Moshe Mykoff & Ozer Bergman. Breslevjoy (talk) 15:20, 22 February 2024 (UTC)

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 Folks Historie, pt. i. vol. i. p. 441.] The title, which is assigned him, 'herkonungr,' signifies a king of troops, a warrior-king. Norway, prior to the reign of Harold Fairhair, was divided into numerous petty states, called 'fylki.' The rulers of these small kingdoms were called 'fylkiskonungar' [fylki-kings], as contradistinguished from those 'kings' who had command over the troop of warriors or a war-ship, but who were not necessarily rulers of the land. These warrior-kings were called 'herkonungar, ' or occasionally 'sjókonungar [sea-kings]. [Cf. Keyser, Norges Stats- og Retsforfatning i Middelalderen, in his 'Efterladte Skrifter,' Chr'a, 1867, vol. ii. p. 20 et seq.] As the forays of these 'warrior-kings' were mainly directed against the people living in and about the British Isles, and hence to the westward of Norway, the expression, 'at herja í vestrvíking,' 'to engage in a westerly foray,' came to be a general term for a viking descent upon some part of the coast of Great Britain, Ireland, or the adjacent islands. These free-booting expeditions began on the Irish coasts, perhaps as early as 795. In 798, the Norsemen plundered the Hebrides, and in 807 obtained a lodgment upon the mainland of Ireland.

(10) Aud, or as she is also called Unnr, [cf. ante, note 4, p. 15], the Enormously-wealthy [hin djúpauðga] or Deep-minded [hin djúpúðga], was one of the most famous of the Icelandic colonists. Her genealogy is thus given in the first chapter of the Laxdœla Saga: 'There was a man named Ketil Flat-nose, a son of Biorn Buna; he was a mighty chieftain in Norway, and a man of noble lineage; he dwelt at Romsdal in the Romsdal-fylki, which is between South Mœr and North Mœr. Ketil Flat-nose married Ingvild, daughter of Ketil Wether, a famous man; they had five children....Unn, the Enormously-wealthy, was Ketil's daughter, [she] who married Olaf the White, Ingiald's son, son of Frodi the Brave, who slew the Swertlings.' Aud was one of the few colonists who had accepted the Christian religion before their arrival in Iceland. Her relatives, however, seem to have lapsed into the old faith soon after her death, for on the same hill on which Aud had erected her cross, they built a heathen altar, and offered sacrifices, believing that, after death, they would pass into the hill. [Landnáma, Pt. ii. ch. xvi.] Earl Sigurd the Mighty, with whom Aud's son, Thorstein, formed his alliance, was the first earl of the Orkneys, and this league was formed ca. 880. [Orkneyinga Saga, ed. Vigfusson, l. c. p. 5.] Vigfusson makes the date of Thorstein the Red's fall, ca. 888, of Aud's arrival in Iceland, ca. 892, and of her death, ca. 908–10. [Tímatal l. c., p. 494]; Munch, on the other hand, gives the date of Aud's death as 900. [Norske Historie, pt i. p. 802.]

(11) Suðreyjar [Sodor], lit. the southern islands; a name applied specifically, as here, to the Hebrides.

(12) Knǫrr, a kind of trading-ship. It was in model, doubtless, somewhat similar to the modern Nordlands-jægter, the typical sailing craft of northern Norway. It was, probably, a clinker-built ship, pointed at both ends, half-decked, [fore?] and aft, and these half-decks were in the larger vessels connected by a gangway along the gunwale. The open space between the decks was reserved for the storage of the cargo, which, when the ship was laden, was protected by skins or some similar substitute for tarpaulins. The vessel was provided with a single mast, and was propelled by a rude square sail, and was also supplied with oars. The rudder


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252

And he looked about and listened,

Seeking thus for information.

“On the river’s other margin,

Is a stately hero marching.”

Then the aged Väinämöinen

Once again commenced his shouting.

“Bring a boat, O son of Pohja,

Bring a boat for Väinämöinen.”

Answer made the son of Pohja,

And in words like these responded:

“Here the boats are never ready;

You to row must use your fingers,

And must use your hands for rudder,

Crossing Pohjola’s deep river.”

Then the aged Väinämöinen

Pondered deeply and reflected,

“Not as man should he be reckoned

Who retreats upon his pathway.”

Like a pike in lake then plunging,

Powan-like in sluggish river,

Through the sound he swam right quickly,

Speedily the strait he traversed,

And he moved one foot, a second,

And he reached the shore of Pohja.

Then spoke out the sons of Pohja,

And the evil army shouted:

“Go into the yard of Pohja,”

And on this the yard he entered.

Then exclaimed the sons of Pohja,

And the evil army shouted:

“Enter now the house of Pohja.”

And on this the house he entered,

On the floor his foot he planted,

Grasped he the door-handle firmly,

Forced his way into the dwelling,

And beneath the roof he entered,

There the men the mead were drinking,

And the honey-drink imbibing.

All the men with swords were girded,

And the heroes aimed their weapons

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 was attached to the side of the ship, upon the starboard quarter, and the anchor, originally of stone, was afterward supplanted by one of iron, somewhat similar in form to those now in use. When the vessel was in harbour a tent was spread over the ship at both ends. The vessel was supplied with a large boat, called the 'after-boat,' sometimes large enough to hold twenty persons [Egils Saga Skallagrímssonar, ch. 27], which was frequently towed behind the ship; in addition to this, a smallar boat often appears to have been carried upon the ship. [Cf. Egils Saga Skallagrímssonar, ch. 60, wherein we are told that three men enter the smaller boat, but eighteen the 'after-boat']. The knǫrr was swift and more easily controlled than the long-ship [langskip] or war-ship, as we may conclude from a passage in the Saga of Olaf Tryggvason, ch. 184, wherein Earl Hacon tells Sigmund Brestisson, when the latter is preparing to sail to the Færoes, to take vengeance for his father, 'the voyage is not so long as it is difficult, for long-ships cannot go thither on account of the storms and currents, which are oftentimes so severe there, that a merchant-ship [byrðingr] can scarcely cope with these, [wherefore] it seems to me best, that I should cause two "knerrir" to be equipped for your voyage.' Upon Queen Aud's vessel there were twenty freemen, and besides these there were probably as many more women and children, perhaps forty or fifty persons in all. As Aud was going to a new country to make it her permanent home, she took with her, no doubt, a considerable cargo of household utensils, timber, grain, live-stock, &c. In the Egils Saga mention is made of two vessels (knerrir, sing. knǫrr), presumably of about the same size as this 'knǫrr,' in which Aud and her people made the voyage to Iceland. We read there, that after the death of Thorolf Kveldulfsson, who received his death-wound from Harold Fairhair's own hand, because of his refusal to pay tribute to the king, that Kveldulf, Thorolf's father and Skallagrim, his brother, decided to go to Iceland. 'Early in the spring [878], Kveldulf and his son each made his ship ready. They had a considerable ship's company, and a goodly one. They made ready two large "knerrir," having upon each thirty able-bodied men, besides women and young persons. They took with them all of the property which they could.' [Egils Saga Skallagrímssonar, ed. Finnur Jónsson, Copenh. 1886, p. 81.] A recent writer, Tuxen, reasoning from this passage, concludes, that there could not have been less than forty persons on board each ship, there may well have been more, and to transport these, together with their probable cargo, would, he estimates, require a sloop of not less than forty tons burden, which would belong to the smallest class of vessels now making the voyage between Copenhagen and Iceland. Reasoning from a comparison of a vessel of this size with the ship unearthed at the farm of Gokstad, north of Sandefiord, Norway, in 1880, he concludes, that such a 'knǫrr' would have been somewhat over forty-two feet long, with a breadth of beam of from sixteen to eighteen feet, that is to say rather more than twenty feet shorter than the Gokstad ship, with about the same breadth of beam, but probably considerably deeper from gunwale to keel. It is not clear, however, why so small a size should be assigned to the 'knǫrr;' there seems excellent reason for the conclusion that these vessels were not only as large, but even decidedly larger, than the Gokstad ship. Sailing free, before the wind, these ships could doubtless attain a very creditable rate of speed, but the nature of the sail and its adjustment was apparently such that they could not make favourable progress when beating into the wind, especially in land-locked waters, and hence the frequent recurrence in the sagas of the statement, that 'the ship waited for a fair wind' [byrr], before setting sail. It was, probably, in ships of a


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 similar model to that of the 'knǫrr' that Leif and Karlsefni made their voyages. These vessels, while they seem to have been constructed with little regard to the comfort of their crews, were well adapted to fulfill their duties in the more essential features of sea-worthiness and speed.

(13) Frjáls, a freedman, from frí-háls, i.e. having the neck free; a ring worn about the neck having been a badge of servitude. Slaves were called þrælar, thralls. The thrall was entirely under the control of his master, and could only obtain his freedom by purchase, with the master's approval. He was occasionally freed by his lord, as a reward for some especial act of devotion, for a long period of faithful service, or, in Christian times, as an act of atonement or propitiation on the part of the master. The early settlers of Iceland brought with them many of their thralls from Norway; others were captured in the westerly forays, or purchased in the British Isles,—indeed the ranks of the slaves would appear, both from actual record and from their names, to have been mainly recruited from the British Isles. The majority of these were, probably, not serfs by birth, but by conquest, as witness the case of Vifil in this saga. The freeing of thralls was very common in Iceland, and there are frequent references in the sagas to men who were themselves, or whose fathers had been, 'leysingjar,' freedmen. The master could kill his own thrall without punishment; if he killed the slave of another he was required to pay to the master the value of the slave, within three days, or he laid himself liable to condemnation to the lesser outlawry. The thralls were severely punished for their misdeeds, but if one man took into his own hands the punishment of the thralls of another, it was held to be an affront which could be, and usually was, promptly revenged by their master. It was this right of revenge for such an affront, which led Eric the Red to kill Eyiolf Saur, who had punished Eric's thralls for a crime committed against Eyiolf's kinsman, Valthiof. The master, however, was made liable for the misdeeds of his thrall, and could be prosecuted for these; the offence in Eyiolf's case was, that he took the execution of the law into his own hands.

(14) Dalalǫnd, lit. the Dale-lands. The region of which Aud took possession is in the western part of Iceland, contiguous to that arm of the Breidafirth [Broad-firth] which is known as Hvamms-firth. Hvammr is on the northern side of this firth at its head, and Krosshólar [Cross-hill] is hard by. Both Hvammr and Krosshólar still retain their ancient names.

(15) Vífilsdalr [Vifilsdale] unites with Laugardalr to form the Hörðadalr, through which the Hörda-dale river flows from the south into Hvamms-firth, at the south-eastern bight of that firth.

(16) Jæderen was a district in south-western Norway, in which the modern Stavanger is situated.

(17) Drangar on Horn-strands, where Eric and his father first established themselves,


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 is on the northern shore of the north-west peninsula of Iceland. Erics-stead, to which Eric removed after his father's death and his own marriage to Thorhild, was is Haukadalr, in western Iceland, and Queen Aud's 'claim;' through this valley the Haukadale river flows, from the east, into the south-easterly bight of Hvamms-firth.

(18) Brokey [Brok-island, which receives its name from a kind of grass called 'brok'] is the largest of the numerous islands at the mouth of Hvamms-firth, where it opens into Breida-firth. Eyxney, Öxney [Ox-island] is separated from Brokey. It is said that the first dwelling upon Brokey was built in the last half of the seventeenth century. Suðrey is no longer inhabited; the present dwelling on Öxney is situated on the southern side of the island, while Eric's home, it is claimed, was upon the northern side of the island, at the head of a small bay or creek, called Eiríksvágr, and it is stated that low mounds can still be seen on both Öxney and Suðrey, which are supposed to indicate the sites of Eric's dwellings.

(19) In the skáli, which was, perhaps, at the time of which this saga treats, used as a sleeping-room, there was a raised daïs or platform, called the 'set,' on either side of what may be called the nave of the apartment, extending about two-thirds the length of the room. This 'set' was used, as a sleeping-place by night, and the planks or timbers with which the 'set' was covered were called 'set-stokkar,' although this name seems to have been especially applied to those timbers, which formed the outer portion of the 'set .'

(20) Drangar [Monoliths] and Breiðabólstaðr [Broad-homestead] were both situated on the mainland, a short distance to the southward of the islands on which Eric had established himself.

(21) One of the famous 'settlers' of Iceland, named Thorolf Moster-beard [Mostrarskegg]; like many another 'settler' [landnámsmaðr], because he would not acknowledge the supremacy of king Harold Fairhair, left his home in the island of Moster, in south-western Norway, and sailed to Iceland, where he arrived about the year 884 [Vigfusson, Tímatal, l. c. p. 493]. He was a believer in the 'old' or heathen faith, and when he reached the land, he cast the pillars of the 'place of honour' of his Norwegian home into the sea; upon these the figure of the god Thor was carved, and where these penates were cast up by the sea, according to the custom of men of his belief, he established himself. The cape upon which the wooden image of the god drifted, Thorolf called Thorsness. This cape is on the southern side of Breidafirth, at the mouth of Hvamms-firth, and here Thorolf subsequently established a district court [héraðsþing] which received from his 'claim' the name of 'Thorsness-thing.' The exact site of this 'thing' is somewhat uncertain. Vigfusson [Eyrbyggja Saga, Vorrede, p. xix] suggests that it was, probably, somewhat to the westward of the mouth of Hvamms-firth. When the 'Quarter-courts' were established in the tenth century, Thorsness-thing was removed farther to the eastward [Eyrbyggja Saga, ed. Vigfusson, p. 12]—and there have been those, who claim to have been able to discover the


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 true site of this ancient court. [Cf. Finn Magnusen, Grönlands historiske Mindesmærker, vol. i. pp. 520 et seq.; Thorlacius, Um Örnefni í Þórnes þíngi., l. c. pp. 294–5.] Vigfusson says of Magnusen's supposed discovery, that it had in it more of 'poetry than truth' ['ist mehr Dichtung als Wahrheit'], and this opinion seems to be entirely confirmed by Dr. Kålund. [Cf. Vigfusson, Eyrbyggja Saga, Vorrede, p. xix; Kålund, Bidr. til en hist.-top. Beskr. af Island, vol. i. p. 443.] It was at this court that Eric the Red, despite the assistance which he received from his friends, was condemned to outlawry.

(22) Dímunarvágr [Dimun-inlet] was, probably, in that group of small islets called Dímun, situated north-east of Brokey at the mouth of Hvamms-firth.

(23) Very little information has been preserved concerning Gunnbiorn, or his discovery. His brother, Grimkell, was one of the early Icelandic colonists, and settled on the western coast of Snowfells-ness, his home being at Saxahóll. [Landnáma, pt. ii. ch. viii.] Gunnbiorn's sons, Gunnstein and Halldor, settled in the North-west peninsula, on arms of the outer Ice-firth [Ísafjarðardjúp] [Landnáma, pt. ii. ch. xxix]. It is not known whether Gunnbiorn ever lived in Iceland, but it would seem to be probable that it was upon a voyage to western Iceland, that he was driven westward across the sea between Iceland and Greenland, and discovered the islands, which received his name, and likewise saw the Greenland coast. Eric sailed westward from Snowfells-ness, the same cape upon which Gunnbiorn's brother had established himself, and it is, perhaps, not unlikely, that it was from somewhere in the region of Grimkell's 'claim' that Gunnbiorn was driven westward, and that the knowledge of this may have guided Eric in laying his course.

(24) Blacksark [Bláserkr] and Whitesark [Hvítserkr] may have been either on the eastern or south-eastern coast of Greenland. It is not possible to determine from the description here given, whether Blacksark was directly west of Snæfellsjökull, nor is it clear whether Blacksark and Whitesark are the same mountain, or whether there has been a clerical error in one or the other of the manuscripts.

(25) An effort was made by the editors of 'Grönlands historiske Mindesmærker,' to determine the actual site of the different firths, islands and mountains here named. In the light of subsequent explorations, it may be said, this effort was crowned with rather dubious success. So much seems to be tolerably certain, from Captain Gustav Holm's explorations of the eastern coast of Greenland, accomplished in 1883–5, that there were no Icelandic settlements upon that coast; wherefore both the Eastern and Western Settlement must be sought upon the western coast of Greenland, that is, to the westward of Cape Farewell, and between that cape on the south and Disco Island on the north; for, according to Steenstrup, the only ruin in northern Greenland, not of Eskimo origin, of which we have any knowledge, is the so-called 'Bear-trap' on Nugsuak Cape, on the mainland, a short distance north of Disco Island. [Steenstrup, 'Undersøgelsesrejserne i nord-Grønland i Aarene 1878–80,' in Meddelelser om Grønland, Copenh. 1883, p. 51.] The principal Norse remains [i.e. remains from the Icelandic colony in Greenland] have been found in two considerable groups; one of these is in the vicinity of the modern Godthaab, and the other in the region about the modern Julianehaab [the famous Kakortok church ruin being in


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 the latter group]. It may be, that the first or Godthaab ruins, are upon the site of the Western Settlement, and the second, or Julianehaab group, upon that of the Eastern Settlement. It is not apparent, however, whether the Western uninhabited region was between Godthaab and Julianehaab or beyond Godthaab to the north, but it seems clear, that Erics-firth, Hrafns-firth, Snowfell, Hvarfsgnipa, and Ericsey, were all situated upon the western coast of Greenland.

(26) This Ingolf was called Ingolf the Strong [hinn sterki]. There is some confusion in Landnáma concerning his genealogy; he was probably a son of one of the Icelandic colonists, named Thorolf Sparrow [spǫrr]. His home, Hólmslátr [Holm-litter], was on the southern side of Hvamms-firth.

(27) Thorbiorn's and Thorgeir's father was the same Vifil, who came out to Iceland with Queen Aud, and who received from her the land on which he settled, Vifilsdale, as has been narrated in this saga, and is thus told in Landnáma: 'Vifil was the name of a freeman of Aud's... She gave him Vifilsdale, where he dwelt... His son was Thorbiorn, father of Gudrid, who married Thorstein, the son of Eric the Red, and afterwards Thorfinn Karlsefni, from whom are descended Bishops Biorn, Thorlak, and Brand. Another son of Vifil's was Thorgeir, who married Arnora,' &c. [Landnáma, pt. ii, ch. xvii.] The estate which Thorbiorn received with his wife, and upon which he lived after his marriage, called Laugarbrekka [Warm-spring-slope] on Hellisvellir [Cave-fields], is situated on the southern side of Snowfells-ness, near the outer end of that cape. Arnarstapi [Eagle-crag], where Gudrid's foster-father lived, was a short distance to the north-east of Laugarbrekka.

(28) Thorgeirsfell was upon the southern side of Snowfells-ness, to the eastward of Arnarstapi.

(29) The simple fact, that Thorgeir was a freedman, would seem to have offered no valid reason for Thorbiorn's refusal to consider his son's offer for Gudrid's hand, since Thorbiorn was himself the son of a man who had been a thrall; the real ground for his objection was, perhaps, not so much the former thraldom of Einar's father, as the fact that he was a man of humble birth, which Thorbiorn's father, although a slave, evidently was not.

(30) Hraunhöfn [Lava-haven] was on the southern side of Snowfells-ness, nearly midway between Laugarbrekka and Thorgeirsfell. It was this harbour from which Biorn Broadwickers'-champion set sail, as narrated in Eyrbyggja.

(31) Lítil-vǫlva. The word vǫlva signifies a prophetess, pythoness, sibyl, a woman gifted with the power of divination. The characterization of the prophetess, the minute description of her dress, the various articles of which would seem to have had a symbolic meaning, and the account of the manner of working the spell, whereby she was enabled to forecast future events, form one of the most complete pictures of a heathen ceremony which has been preserved in the sagas.

(32) The expression 'Leif had sailed' ['Leifr hafði siglt'], would seem to refer to an antecedent condition, possibly to the statement concerning the arrival of Thorbiorn and his daughter at Brattahlid; i.e. 'Leif had sailed,' when they arrived. If this be, indeed,


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Papachristou v. City of Jacksonville

The Jacksonville vagrancy ordinance, under which petitioners were convicted, is void for vagueness, in that it "fails to give a person of ordinary intelligence fair notice that his contemplated conduct is forbidden by the statute," it encourages arbitrary and erratic arrests and convictions, it makes criminal activities that by modern standards are normally innocent, and it places almost unfettered discretion in the hands of the police. Pp. 161-171.

236 So. 2d 141, reversed.

DOUGLAS, J., delivered the opinion of the Court, in which all Members joined except POWELL and REHNQUIST, JJ., who took no part in the consideration or decision of the case.

Samuel S. Jacobson argued the cause and filed briefs for petitioners.

T. Edward Austin Jr., argued the cause for respondent. With him on the brief were James C. Rinaman, Jr., and J. Edward Wall.

title: Papachristou v. City of Jacksonville


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 the fact, it follows that Thorbiorn and his daughter must have arrived at Brattahlid during Leif's absence in Norway, and obviously before his return to Greenland, in the autumn of the year 1000. Upon this hypothesis, it is clear, that Thorbiorn and Gudrid must have been converted to Christianity before its legal acceptance in Iceland, that is to say, before the year 1000; and further, that Thorstein Ericsson may have been married to Gudrid in the autumn after his return from his unsuccessful voyage, namely, in the autumn of the year 1001; accordingly Karlsefni may have arrived in the following year, have been wedded to Gudrid at the next Yule-tide, 1002–3, and have undertaken his voyage to Wineland in the year 1003. This chronology is suggested with the sole aim of fixing the earliest possible date for Karlsefni's voyage of exploration.

(33) The expression of ÞsK. 'margkunnig,' conveys the impression that Thorgunna was gifted with preternatural wisdom.

(34) It has been suggested, that this Thorgunna is the same woman of whom we read in the Eyrbyggja Saga: 'That summer, when Christianity was accepted by law in Iceland, a ship arrived out by Snowfells-ness; this was a Dublin ship...There was a woman of the Hebrides on board, whose name was Thorgunna; the ship's folk reported, that she had brought with her such precious articles as were very rare in Iceland. And when Thurid, the mistress of Fródá, heard this, she was very curious to see these treasures; for she was fond of finery, and showy in her dress; she accordingly went to the ship, where she met Thorgunna, and enquired of her whether she had any woman's garb of surpassing beauty. She replied, that she had no precious things to sell, but that she had finery in which she felt it no disgrace to appear at feasts or other assemblies. Thurid asked to see these articles, and was well pleased with them, and thought them very becoming, but not of very great value. Thurid endeavoured to purchase these articles, but Thorgunna would not sell them. Thereupon Thurid invited her to make her home with her, for she knew that Thorgunna had many treasures, and she thought that, sooner or later, she might succeed in obtaining them. Thorgunna replies: "I am well content to make my home with thee, but thou shalt know that I am inclined to give but little for my maintenance, since I am well able to work; wherefore I will myself decide what I shall give for my support from such property as I possess." Thorgunna spoke about the matter somewhat harshly, but Thurid still insisted that she should accompany her. Thorgunna's belongings were then carried from the ship; they were contained in a large locked chest and a portable box; these were carried to Fródá, and when Thorgunna came to her lodgings, she asked to be provided with a bed, and a place was assigned her in the innermost part of the sleeping-apartment. She then unlocked her chest, and took from it bed-clothes, which were all very elaborately wrought; she spread an English sheet and silk quilt over the bed; she took bed-curtains from the chest together with all the precious hangings of a bed; all of these were so fine that the folk thought they had never seen the like. Thereupon Mistress Thurid exclaimed: "Fix a price upon the bed-clothing." Thorgunna replies: "I shall not lie in straw for thee, even if thou art fine-mannered and carriest thyself proudly." Thurid was displeased at this, and did not again seek to obtain the precious articles. Thorgunna worked at weaving every day, when there was no hay-making; but when the weather was dry, she worked at hay-making in the in-fields, and she had a rake made especially for her, and would use no other. Thorgunna


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 continued poor. The prices which his works realized were not great, for he bestowed upon them so much time and labour that his earnings continued comparatively small for many years. Every picture was carefully studied and elaborated beforehand; nothing was struck off at a heat; many occupied him for years—touching, retouching, and improving them until they finally passed out of his hands. As with Reynolds, his motto was "Work! work! work!" and, like him, he expressed great dislike for talking artists. Talkers may sow, but the silent reap. "Let us be doing something," was his oblique mode of rebuking the loquacious and admonishing the idle. He once related to his friend Constable that when he studied at the Scottish Academy, Graham, the master of it, was accustomed to say to the students, in the words of Reynolds, "If you have genius, industry will improve it; if you have none, industry will supply its place." "So," said Wilkie, "I was determined to be very industrious, for I knew I had no genius." He also told Constable that when Linnell and Burnett, his fellow-students in London, were talking about art, he always contrived to get as close to them as he could to hear all they said, "for," said he, "they know a great deal, and I know very little." This was said with perfect sincerity, for Wilkie was habitually modest. One of the first things that he did with the sum of thirty pounds which he obtained from Lord Mansfield for his 'Village Politicians' was to buy a present—of bonnets, shawls, and dresses—for his mother and sister at home, though but little able to afford it at the time. Wilkie's early poverty had trained him in habits of strict economy, which were, however,


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 was a large woman, tall, and very stout; with dark brown eyes set close together, and thick brown hair; she was for the most part pleasant in her bearing, attended church every morning before she went to her work, but was not, as a rule, easy of approach nor inclined to be talkative. It was the common opinion that Thorgunna must be in the sixties.' [Eyrbyggja Saga, ed. Vigfusson, pp. 92–3.] In the autumn after her arrival Thorgunna died, and the strange events accompanying her last illness, are recorded in the chapter following that above quoted. As she approached her end, she called the master of the house to her, and said: '"It is my last wish, if I die from this illness, that my body be conveyed to Skálholt, for I foresee that it is destined to be one of the most famous spots in this land, and I know that there must be priests there now to chant my funeral service. I would, therefore, request thee to have my body conveyed thither, for which thou shalt have suitable compensation from my possessions; while of my undivided property Thurid shall receive the scarlet cloak, and I thus direct, that she may be content, if I make such disposition of my other property as I see fit; moreover, I would have thee requite thyself for such expense as thou hast incurred in my behalf, with such articles as thou wishest, or she may choose, of that which I so appoint. I have a gold ring, which is to go with my body to the church, but my bed and hangings I wish to have burned, for these will not be of profit to any one; and this I say, not because I would deprive any one of the use of these things, if I believed that they would be useful; but I dwell so particularly upon this," says she, "because I should regret, that so great affliction should be visited upon any one, as I know must be, if my wishes should not be fulfilled."' [Eyrbyggja Saga, l. c. pp. 95–6.]

The age here assigned to Thorgunna hardly agrees with the probable age of the Hebridean Thorgunna of Leif's acquaintance. Indeed the description of this remarkable woman, as given in 'Eyrbyggja,' would seem to indicate that there may have been an error in the age there assigned her, possibly a clerical error; if this is not the fact, it is pretty clear, that the Hebridean Thorgunna of Leif's acquaintance and the Thorgunna of 'Eyrbyggja' cannot be the same person. We are given to understand in the Saga of Eric the Red, that the woman of Leif's intrigue was a woman out of the ordinary rank; we are also told, that Leif gave her many precious bits of finery, among the rest a gold ring, and a mantle of wadmal. The Thorgunna of 'Eyrbyggja' was certainly an extraordinary woman, and was distinguished also for the apparel and ornaments which she possessed. The parallelism is sufficiently striking to point to the possibility, that the Thorgunna of 'Eyrbyggja' was the Thorgunna of Eric's Saga, who had, perhaps, come to Iceland to seek a passage to Greenland, in pursuance of her intention as announced to Leif at their parting. It is stated in Eric's Saga to have been rumoured, that Thorgunna's son came to Iceland in the summer before the Fródá-wonder. The Thorgunna of the Eyrbyggja Saga arrived in Iceland the summer before this 'wonder,' which indeed, owed its origin to her coming, but there is no mention in this saga of her having had a son, a singular omission, truly, if it be an omission, in so minute a description as the saga has preserved of this remarkable woman. Finally, it is evident, if Leif's voyage to Norway was made in 999, and the Thorgunna of Leif's intrigue and she of 'Eyrbyggja' are the same, that Thorgunna's son must have been of a very tender age at the time of his mother's arrival in Iceland. In view of these, as well as certain chronological difficulties, which this narrative presents, it seems not improbable that the whole account of


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 Thorgunna and the Fródá-wonder, as contained in 'Eyrbyggja,' was a popular tale interjected in the saga for a reason not now apparent. This tale may well have been builded upon a historical foundation, but the remains of this foundation are not sufficiently well-preserved to enable us to separate accurately the sound from the unsound material.

(35) The Fródá-wonder is the name given to the extraordinary occurrences, which befell at the farmstead of Fródá soon after Thorgunna's death. The 'wonder' began with the appearance of a 'weird-moon,' which was supposed to betoken the death of some member of the family. This baleful prophecy was followed by the death of eighteen members of the household, and subsequently by the nightly apparitions of the dead. The cause of this marvel was attributed to the fact, that the Mistress of Fródá had prevailed upon her husband to disregard Thorgunna's injunction to burn the drapery of her bed; and not until these hangings were burned was the evil influence exorcised, and the ghostly apparitions laid, the complete restoration of the normal condition of affairs being further facilitated by the timely recommendations of a priest, whose services had been secured to that end.

(36) It is not certain what variety of wood is meant; the generally accepted view has been, that it was some species of maple. It has also been suggested that the word mausurr mǫsurr, may be allied to the modern Swedish Masbjörk, veined-birch, German, Maser-birke, and again [cf. Grönl. hist. Mindesm. vol. i. p. 280] to the German Meussdorn, a view which Arngrim Jonsson was the first to advance [Gronlandia, ch. x]. It was believed, that this last-named received its name, 'darumb das diser dorn den Meusen und ratten zu wider ist,' [Bock, Kreuter Buch, ch. cxliij]. The same author writes of this wood: 'ist man fro das man Meussdorn zu Besen bekommen kan, als zu Venedig vnd sunst auf den Meerstetten. Die Meuss vnd Ratten werden mit disen dornen verscheucht' [Hieronymus Bock [Tragus], Kreuter Buch, 1546, p. 347]. It may be, that this or a similar passage suggested to Finn Magnusen and Werlauff the interpretation, 'besom,' 'broom,' which they gave to húsasnotra [af mǫsurtré; cf. note 6]. That the tree called mǫsurr was also indigenous in Norway is in a manner confirmed by a passage in the Short Story of Helgi Thorisson [Þáttr Helga Þórissonar], contained in Flatey Book [vol. i. p. 359]: 'One summer these brothers engaged in a trading voyage to Finmark in the north, having butter and pork to sell to the Finns. They had a successful trading expedition, and returned when the summer was far-spent, and came by day to a cape called Vimund. There were very excellent woods here. They went ashore, and obtained some "mǫsurr" wood.' The character of this narrative, and the locality assigned to the 'mǫsurr' trees, affect the trustworthiness of the information. It is reasonably clear, however, that the wood was rare and, whether it grew in Finmark or not, it was evidently highly prized.

(37) Thiodhild is also called Thorhild, and similarly Gudrid is called Thurid. It has been conjectured, that Thorhild and Thurid were the earlier names, which were changed by their owners after their conversion to Christianity, because of the suggestion of the heathen god in the first syllable of their original names.

(38) Such a fall as this of Eric's does not seem to have been generally regarded as


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 an evil omen, if we may be guided by the proverb: 'Fall er farar heill' [Óláfs saga Tryggvasonar, Flateyjarbók. l. c. vol. i. p. 231]. The complete saying is given by Guðmundr Jónsson [Safn af Íslenzkum Orðskviðum, Copenh. 1830. p. 100]: 'Fall er fararheill, frá garði en ei í garð,'a fall bodes a lucky journey from the house but not toward it.'

(39) The display of an axe seems to have been peculiarly efficacious in laying such fetches. From among numerous similar instances the following incident may be cited: 'Thorgils heard a knocking outside upon the roof; and one night he arose, and taking an axe in his hand, went outside, where he saw a huge malignant spectre standing before the door. Thorgils raised his axe, but the spectre turned away, and directed itself toward the burial-mound, and when they reached it, the spectre turned against him, and they began to wrestle with each other, for Thorgils had dropped his axe .'

(40) Thorfinn Karlsefni's ancestral line was of rare excellence; it is given in Landnáma at rather greater length, but otherwise as here: 'Thord was the name of a famous man in Norway, he was a son of Biorn Byrdusmior,' &c. 'Thord went to Iceland and took possession of Höfdaströnd in Skaga-firth,..and dwelt at Höfdi [Headland]. Headland-Thord married Fridgerd,' &c. 'They had nineteen children. Biorn was their son,..Thorgeir was the second son..Snorri was the third, he married Thorhild Ptarmigan, daughter of Thord the Yeller' [Landnáma, pt. iii. ch. x]. Karlsefni's mother is not named in Landnáma. His grandmother's father, Thord the Yeller, was one of the most famous men in the first century of Iceland's history; he it was who established the Quarter-courts.

(41) Álptafjörðr [Swan-firth] is on the southern side of Hvamms-firth, near its junction with Breida-firth, in western Iceland. It is not improbable that the two ships sailed from Breida-firth, the starting-point for so many of the Greenland colonists.

(42) It has been claimed that this Thorhall, Gamli's son, was no other than the Thorhall, Gamli's son, of Grettis Saga. [Cf. Vigfusson and Powell, Icelandic Reader, p. 381; Storm, Studier over Vinlandsreiserne, p. 305. The latter author calls attention, in his treatise, to Vigfusson's confusion of Thorhall the Huntsman with Thorhall, Gamli's son.] In the vellum manuscript AM. 152 fol., Grettis Saga, p. 6 b, col. 23, we read of a Thorvallr [sic] Vindlendingr, and in the same manuscript of a Thorhall, son of Gamli Vinlendingr [p. 17 b, col. 68]. In the Grettis Saga of the vellum AM. 551 a, 4to, in corresponding passages, we read first of a Thoralldr [sic] Vinlendingr, and subsequently of Thorhall, a son of Gamli Vidlendingr. Again, in the parchment manuscript AM. 556 a, 4to, we find mention [p. II, ll. 6–7] of a Thorhalldr Vidlendingr, and in the same manuscript [p. 23, l. II] of Thorhall, a son of Gamli Vidlendingr. From these passages it would appear that both Thorhall and his father Gamli are called Vindlendingr, Vidlendingr, and, once, Vinlendingr. This, in itself, would appear to preclude the conjecture that this Thorhall received the appellation, Vínlendingr [Winelander], because of his visit to Wineland, for his father had possessed the same title before him; moreover the Thorhall, Gamli's son, of the Saga of Eric the Red, is said to be an Eastfirth man, while the Thorhall of Grettis Saga belonged to a northern family living at Hrútafirth, in the Húnaflói. We find from the probable chronology of Grettis Saga that Thorhall's son was married, and living at Melar, in Hrútafirth, in 1014. [Cf. Tímatal í Islendínga Sögum, p. 473.] If the


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 Thorhall who went to Wineland was a young man and unmarried, as is not improbable, it is manifest that he could not have had a married son living in Iceland in 1014, and chronologically it would then appear to be impossible to identify the Thorhall, Gamli's son of Grettis Saga, with the man of the same name in Eric's Saga; this is, of course, purely conjectural, but from the other data previously cited, it would appear to be pretty clearly established, that the Thorhall, Gamli's son of Grettis Saga, was called after his father Vindlendingr [Wendlander], and that he was an altogether different man from the Thorhall, Gamli's son, of the Saga of Eric the Red.

(43) The celebration of Yule was one of the most important festivals of the year, in the North, both in heathen and in Christian times. Before the introduction of Christianity, it was the central feast of three, which were annually held. Of the significance of these three heathen ceremonials, we read: 'Odin established in his realm those laws, which had obtained with the Ases...At the beginning of winter a sacrificial banquet was to be held for a good year [til árs], in mid-winter they should offer sacrifice for increase [til gróðrar], and the third [ceremonial], the sacrifice for victory, was to be held at the beginning of summer [at sumri].' [Ynglinga Saga, 'Lagasetning Óðins,' in Heimskringla, ed. Unger, Chr'a., 1868, p. 9.] As to the exact time of the holding of the Yule-feast, it is stated in the Saga of Hacon the Good: 'He established the law, that the keeping of Yule should be made to conform to the time fixed by Christians, and every one should then stand possessed of a measure of ale, or should pay the equivalent, and should hold the whole Yule-tide sacred. Before this Yule began with [lit. had been kept on] "hǫku" night, which was the mid-winter night, and Yule was kept for three nights.' [Saga Hákonar góða, in Heimskringla, ed. Unger, p. 92.] The heathen Yule seems not to have coincided exactly with the Christian Christmas festival, and hence the change adopted by Hacon, who was a Christian, and who hoped, no doubt, to aid the propagation of his faith by thus blending the two festivals. Of the manner in which the three heathen festivals were transformed into Christian holidays by those who had experienced a change of faith, we read: 'There was a man named Sigurd....He was accustomed, while heathendom survived, to hold three sacrifices every winter; one at the beginning of winter [at vetrnóttum], a second at mid-winter, a third at the beginning of summer [at sumri]. But when he accepted Christianity, he still retained his old custom regarding the feats. He gave a great banquet to his friends in the autumn; a Yule-feast in the winter, to which he also invited many persons; the third banquet he held at Easter, and to this also he invited many guests.' [Saga Óláfs hins helga, in Heimskringla, ed. Unger, p. 351–52.] We learn from the Saga of the Foster-brothers, that the celebration of the Yule-tide in this fashion, was of rare occurrence in Greenland, ['því at sjaldan var Jóladrykkja á Grœnlandi.' Fóstbrœðra Saga, Copenh. 1822, p. 138. Konrad Gislason's edition of the same saga has: 'því at hann vil jóladrykkju hafa, ok gera sér þat til ágætis—því at sjaldan voro drykkjur á Grenlandi,' 'for he desired to give a Yule-wassail, and get himself fame thereby,—for they seldom had drinking-bouts in Greenland.' Fóstbræðra Saga, Copenh. 1852, p. 84.]

(44) Freydis also accompanied the expedition, as appears further on in the saga.

(45) This passage is one of the most obscure in the saga. If the conjecture as to the probable site of the Western Settlement, in the vicinity of Godthaab is correct, it is not apparent why Karlsefni should have first directed his course to the north-west, when his


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 destination lay to the south-west. It is only possible to explain the passage by somewhat hazardous conjecture. Leif may have first reached the Western Settlement on his return from the voyage of discovery, and Karlsefni, reversing Leif's itinerary, may have been led to make the Western Settlement his point of departure; or there may have been some reason, not mentioned in the saga, which led the voyagers to touch first at the Western Settlement. [Prof. Storm would argue from the situation of Lýsu-firth, the home of Gudrid's first husband in that Settlement, that the expedition may have set sail from there. Cf. Storm, Studier over Vinlandsreiserne, pp. 362–8. In this place Storm calls attention to the fact, that Thorstein Ericsson's unsuccessful voyage was directed from Eric's-firth, which lay considerably farther to the eastward than the Western Settlement, and that he would therefore be less apt to hit the land, than Karlsefni who sailed from the Western Settlement.] The language of EsR. would admit of the conclusion, that the Bear Islands were not far removed from the Western Settlement ['til Vestri-bygdar ok til Biarmeyia' [sic]]; the statement of ÞsK., however, which speaks of Bear Island [in the singular] seems to indicate that the point of departure was not immediately contiguous to that settlement ['til Vestri-bygðar ok þaðan til Biarneyiar'].

(46) Dœgr is thus defined in the ancient Icelandic work on chronometry called Rímbegla: 'In the day there are two "dœgr;" in the "dœgr" twelve hours.' This reckoning, as applied to a sea-voyage, is in at least one instance clearly confirmed, namely in the Saga of Olaf the Saint, wherein it is stated that King Olaf sent Thorarin Nefiolfsson to Iceland: 'Thorarin sailed out with his ship from Drontheim, when the King sailed, and accompanied him southward to Mœri. Thorarin then sailed out to sea, and he had a wind which was so powerful and so favourable [hraðbyrr], that he sailed in eight "dœgr" to Eyrar in Iceland, and went at once to the Althing.' [Saga Óláfs konungs ens helga, ed. Munch and Unger, Chr'a., 1853, pp. 125–6]. Thorarin's starting-point was, doubtless, not far from Stad, the westernmost point of Norway, the Eyrar, at which he arrived, probably, the modern Eyrar-bakki, in southern Iceland, the nearest harbour to the site of the Althing. The time which was consumed in this phenomenal voyage is confirmed by Thorarin's words on his arrival at the Althing: 'I parted with King Olaf, Harold's son, four night ago' [Óláfs saga hins helga, l. c. p. 126]. It is tolerably clear from this passage, that this could not have been a normal voyage, and yet we are told in Landnáma, that from Stad, in Norway, to Horn, on the eastern side of Iceland, is seven 'dœgra-sigling' [a sail of seven 'dœgr']. In the same connection it is also stated, that from Snowfells-ness the shortest distance to Hvarf in Western Greenland, is a sail of four 'dœgr;' from Reykianess, on the southern coast of Iceland, southward to Jölduhlaup in Ireland is five [some MSS. have three] 'dœgr' of sea [Landnáma, pt. i. ch. i]. These and similar statements elsewhere, have led many writers to the conclusion, that the word 'dœgr' may also indicate a longer period than twelve hours, and possibly the same as that assigned to dagr, a day of twenty-four hours. The meaning of the word is not so important to enable us to intelligently interpret the saga, as is the determination of the distance, which was reckoned to an average 'dœgr's' sail; that is to say, the distance which, we may safely conclude, was traversed, under average conditions, in a single 'dœgr' by Icelandic sailing craft. It seems possible to obtain this information with little difficulty. The sailing distance, as given in Landnáma, from Reykianess to Ireland, may best be disregarded because of the confusion in the manuscripts; the sailing distance from Snowfells-ness to Hvarf in Greenland gives


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 rather better data, although it is only possible to determine approximately the site of Hvarf; but the distance from Stad in Norway to Cape Horn in Iceland, can be determined accurately, and as this was the voyage, with which Icelanders were most familiar, it affords us a trustworthy standard of measurement, from which it is possible to determine the distance which was traversed in a sail of one 'dœgr;' and the discussion of the mooted question, whether the 'dœgr' of Rímbegla, and of King Olaf the Saint's Saga is the same as that of Landnáma, is not material to this determination. Having regard to the probable course sailed from Norway to Iceland, it would appear that a 'dœgr's' sail was approximately one hundred and eight miles. This result precludes the possibility, that any point in Labrador could have been within a sailing distance of two 'dœgr' from the Western Settlement. It has been noted that there are variations in the different manuscripts touching the comparatively little known voyage from Iceland to Ireland; if, similarly, there may have been such a variation in EsR, for example, 'tvau' (two) having been written for the somewhat similar 'ſiau' (seven), of an elder text, it then becomes apparent that the distance could have been traversed in a sail of seven 'dœgr.' Such corruption might have taken place because of lack of accurate knowledge to correct the error at the time in which our MSS. were written. The winds appear to have been favourable to the explorers; the sail of seven 'dœgr' 'to the southward,' from Greenland with the needful westering, would have brought Karlsefni and his companions off the Labrador coast. Apart from this conjecture, it may be said that the distance sailed in a certain number of 'dœgr' (especially where such distances were probably not familiar to the scribes of the sagas), seem in many cases to be much greater than is reconcilable with our knowledge of the actual distances traversed, whether we regard the 'dœgra' sail as representing a distance of one hundred and eight miles or a period of twenty-four hours.

(47) This may well have been the keel of one of the lost ships belonging to the colonists who had sailed for Greenland with Eric the Red a few years before; the wreckage would naturally drift hither with the Polar current.

(48) MS. Skotzka, lit. Scotch. This word seems to have been applied to both the people of Scotland and Ireland. The names of the man and woman, as well as their dress, appear to have been Gaelic, they are, at least, not known as Icelandic; the minute description of the dress, indeed, points to the fact that it was strange to Icelanders.

(49) Enn rauðskeggjaði, i.e. Thor. It has been suggested, that Thorhall's persistent adherence to the heathen faith may have led to his being regarded with ill-concealed disfavour.

(50) There can be little doubt that this 'self-sown wheat' was wild rice. The habit of this plant, its growth in low ground as here described, and the head, which has a certain resemblance of that of cultivated small grain, especially oats, seem clearly to confirm this view. The explorers probably had very slight acquaintance with cultivated grain, and might on this account more readily confuse this wild rice with wheat. There is not, however, the slightest foundation for the theory, that this 'wild wheat' was Indian corn, a view which has been advanced by certain writers. Indian corn was a grain entirely unknown to the explorers, and they could not by any possibility have confused it with wheat, even if they had found this corn growing wild, a conjecture for which there is absolutely no support whatever. [Cf. Schübeler,


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 'Om den Hvede, som Nordmændene i Aaret 1000 fandt vildtvoxende i Vinland,' in Forhandlinger i Videnskabets-Selskab, Chr'a., 1859, pp. 21–30.] The same observation as that made by the Wineland discoverers was recorded by Jacques Cartier five hundred years later, concerning parts of the Canadian territory which he explored. Of the Isle de Bryon we have this description, 'Nous la trauuames plaine de beaulx arbres, champs de blé sauuaige,' &c., and in the same narrative, with reference to another portion of the discovery, we are informed that the explorers found 'blé sauuaige, comme seille, quel il semble y abuoir esté semé et labouré.' [Relation Originale du Voyage de Jacques Cartier au Canada en 1534, ed. Michelant and Ramé, Paris, 1867, pp. 19 and 25.] It is no less true that this same explorer found grapes growing wild, in a latitude as far north as that of Nova Scotia, and, as would appear from the record, in considerable abundance: 'Apres que nous feusmes arriuez auec noz barques ausdictz nauires & retournez de la riuyere saincte Croix, le cappitaine Hinanda apprester lesdictes barques pour aller à terre à la dicte ysle veoir les arbres qui sembloient fort beaulx a veoir, & la nature de la terre d'icelle ysle. Ce que fut faict, & nous estans à ladicte ysle la trouuasmes plaine de fors beaulx arbres de la sorte des nostres. Et pareillement y trouuasmes force vignes, ce que n'auyons veu par cy deuant a toute la terre, & par ce la nommasmes l'ysle de Bacchus.' [Bref recit, &c., de la navigation faite en 1535–6 par le Capitaine Jacques Cartier aux Iles de Canada, Hochelaga, Saguenay et autres, ed. D'Avezac, Parish, 1863, p. 14 b and 15.] Again, in the following century, we have an account of an exploration of the coast of Nova Scotia, in which the following passage occurs: 'all the ground betweene the two Riuers was without Wood, and was good fat earth hauing seuerall sorts of Berries growing thereon, as Gooseberry, Straw-berry, Hyndberry, Rasberry, and a kinde of Red-wine-berry: As also some sorts of Graine, as Pease, some eares of Wheat, Barley, and Rye, growing there wild,' &c. [Purchas his Pilgrimes, London, 1625, vol. iv, Bk. x, ch. vi, p. 1873.]

(51) Helgir fiskar, lit. 'holy fish.' The origin of the name is not known. Prof. Maurer suggests that it may have been derived from some folk-tale concerning St. Peter, but adds that such a story, if it ever existed, has not been preserved.

(52) It is not clear what the exact nature of these staves may have been. Hauk's Book has for the word translated 'staves,' both 'triom' and 'trionum,' AM. 557 has 'trianum.' The word trjónum has the meaning of 'snout,' but the first form of the word, as given in Hauk's Book, 'triom,' i.e. trjóm [trjám], seems to be the correct form [from tré, tree]. These 'staves' may have had a certain likeness to the long oars of the inhabitants of Newfoundland, described in a notice of date July 29th, 1612: 'They haue two kinde of Oares, one is about foure foot long of one peece of Firre; the other is about ten foot long made of two peeces, one being as long, big and round as a halfe Pike made of Beech wood, which by likelihood they made of Biskin Oare, the other is the blade of the Oare, which is let into the end of the long one slit, and whipped very strongly. The short one they use as a Paddle, and the other as an Oare.' [Purchas his Pilgrimes, London, 1625, vol. iv. p. 1880.]

(53) The white shield, called the 'peace-shield' [friðskjǫldr], was displayed by those who wished to indicate to others with whom they desired to meet that their intentions were not